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GREAT BRITAIN'S PRESENT JOYS AND HOPES;

DISPLAYED

IN TWO SERMONS,

PREACHED IN CHESTER.

THE FORMER ON THE NATIONAL THANKSGIVING DAY, DECEMBER 31.1706. THE LATTER THE

DAY FOLLOWING, BEING NEW-YEAR'S DAY.

Psalm Ixt. 11. TAov erownest the year with thy yoodness.

Among other feasts of the Lord, wbich the Jewish efaorch was appointed to observe, (and many annual feasts they had for one fast,) one is called, The feast iff in-yatherinff at the end cf the yeam^ according to the civil computation of tiieir year. The feast we are, this day, solemnising with joy, in commanion with ail the religions assemblies of onr land, being appointed by aotbority on the last day of the year, according to the vulgar reckoning, may be looked Qpon as our feast of in-gathering: in it we appear before the Ijord, in whom all onr joys most terminate, aod to whom all our trophies must be consecrated. Remember therefore the law of those feasts, that none must appear before the Lord empty: if onr hearts be here empty, what will it avail os that our congregation is full? It is the soul that appears before God: if that be empty of holy joy in God, and holy concern for the welfare of the public, which OQgbt to fill us on such occasions, it is but the carcass and shell, without the life and kernel, of a Tbanksgiving-day.

Let this feast at the end of the year be kept to the honoar of that God who is the Alpha and Omeya, the First and the Last; both the spring, and the centre, of all onr glories. As we must begin every day and year with him, so with him we must end both. Par of Aim, and through Aim, and to him are •H things.

Praise is waiting for God this day in our English ^n, and to him must the vow be performed;^ ^he TOW of thanksgiving to God for his mercies to

the land of onr nativity; in the peace whereof we have our share; and in the praises whereof we are unworthy of the name of Englishmen, if we do not cheerfully bear our part And how can we sum up our acknowledgments of God's favours to our nation, in more proper words than those of my text, Thou eroymest the year with thy goodness. Common providence crowns every year with the goodness of God; but special providences crown some years more than others with it

I. Every year is crowned with God's goodness. We of this land have as much reason to say so as any other people; for, like Canaan, it is a land which the eyes of the Lord our God are always upon, from the beginning of the year even unto the end of the year.*^ He who appoints the bounds of men's habitations, has appointed very well for us: The lines are fallen to us in such pleasant places, as forbid us to envy the situation of any of our neighbours, or of any nation under heaven.

As we have daily meroies to give thanks for, in the close of every day; so we have yearly mercies to give thanks for, in the close of every year, even the blessings of <* Heaven above," and the '' Earth beneath;" for both which we are indebted to him who made heaven and earth, and continues the ordinances of both for the benefit and comfort of that mean, unworthy creature,—^man.

1. The annual revolutions of the heavenly bodies, and the benefit we receive by their light and influences, in the several seasons of the year. Summer and winter crown the year; God made both, and both for the service of men,—as well as night and day.' The shadows of the evening are not more acceptable to the weary labourer,* than the winter

• Eiod.xxiiLl&

bPi.ixv. I.

c Deut. XL 13.

d Pi. Uziv. 10.

• Job vii. 8.

£NGLAND*S JOYS.

quarters of refreshment are to fatigued armies; and then the spring, that time when kings go forth to war/ is as welcome to the bold and faithful soldier, as the morning is to the honest and industrious husbandman, who then goes forth to his work and to his labour.'

And he who made summer and winter, has made both very easy and comfortable to our land. So yery temperate is our climate, and so well secured from both extremes, that the inconveniences neither of the heat in summer, nor of the cold in winter, are intolerable, nor such obstructions to business and intercourse as they are in some other countries, no .farther north than Russia, nor south than Spain. So that if our land produce not such furs as the north does, and such silks as the south, we ought not to complain: nature did not provide them, because it had better provided that we should not need them. We can bid both summer and winter welcome ; each are beautiful in their season, and neither are a terror to us. May the happy temper of our climate be infused into our minds, and our moderation be known unto all men!

6od*s covenant with Noah and his sons, by which the seasons of the year were re-settled after the interruption of the deluge, is the crown and glory of every year: and the constant and regular succession of summer and winter, seed-time and harvest,** in performance of that promise, is an encouragement to our faith in the covenant of grace, which is established firmly as those ordinances of heaven !*

2. The annual fruits and products of the earth, grass for the cattle, and herbs for the service of men,*^ with these the earth is every year enriched for use; as well as beautified and adorned for show. The harvest is the crown of every year, and the great influence of God's goodness to an evil and unthankful world. And so kind and bountiful is the hand of providence herein, that we are supplied not only with necessary food, for the support of nature, and the holding of our souls in life; but with a great variety of pleasant things for ornament and delight. Our soul is as happy as our climate, and like that of Asher, yields royal dainties.'

Though all years are not alike plentiful, yet— through the wise disposal of Providence, that great house-keeper of the universe—one year serves to help out another, and so to bring in another; so that when we gather much, it proves there is not much over, and when little, there is no great lack. Or, one country supplies another; so that the extremities of famine have never sent us from our Canaan to sojourn in any Egypt for bread, but either we have had it among us, or have been able to fetch it.

It is from the goodness of God that we have our yearly corn, and out of that our daily bread, which

1 3 Sam. xi. 1. i Jer. xx&l. 3ft.

V Ps. civ. 83. k Zech. ix. 17.

h Gen. viii. 23. 1 Gen. xlix. 20.

even after a plentiful harvest we might come short of, if when we hring it home God did blow upon itJ^ In these things God does good to all, and g^ves them witnesses of his being and providence, his power and bounty, sending rain from heaven and fruitful seasons, filling our hearts with food and gladness." And these witnesses to us, will be witnesses against us, if we serve not the Lord our God with joyfulness and gladness of heart, in the abundance of the good things he gives us; but make those things the food and fuel of our lusts, which were given us to be oil to the wheels of our obedience.

Let us thank God for all the blessings of this kind* with which every year of our lives has been crowned ; and let not the commonness of them lower their value with us, nor lessen our grateful sense of God's goodness to us in them; nor because they have been hitherto constant, let us therefore imagine that tbey come of course, or that to-morrow must needs be as this day, and much more abundant: but let the praise of all those blessings which we enjoy by the constant course of nature, be given to the God of nature; to him let us own our obligations for what is past, and on him let us own our dependence for the future, lest we provoke him to take away our com in the season thereof

II. Some years are, in a special manner, crowned vrith the goodness of God more than other years; Thou wilt bless the crown of the year with thy goodness, so the Seventy read it. This year, in which by extraordinary instances, not to be paralleled in the events of former years, thou hast made known thy goodness; things which the former years expected not. and which the following years cannot forget, and will reap the benefit of. This year, which thou hast made—^to excel other years, and to out-shine them in the historian's annals as much as crowned heads transcend common persons—by reviving the work in the midst of the years^^ when we were ready to ask. Where are all the wonders which our fathers told usof?^ And to speak of the years of the right hand of the Most High^i as what we have heard and read of, and what our fathers have told us of, but which we expected not to see in our time.

Every year was crowned with God's goodness, but not so as the sixth year was, when God made the earth to bring forth fruit three years,' which were to live upon the products of that. Every year was not a year of release, much less a year of jubilee. The great God never docs any thing mean or little; even the common works of nature, and the common course of providence, give proofs of the infinite power and goodness of the Creator and Director of the universe: but sometimes the arm of Omnipotence is in a special manner made bare, and the treasures of divine bounty opened, in which, though

m Hag. i. 9. p Jiirig vi. ia

n ActSJciv. 17. q Lev. xxr. 31.

o HRb. ill. S. t Ps. Ixxvii. 10.

ENGLAND'S JOYS.

737

God never out-does himself, (as men are sometimes said to do apon extraordinary occasions,) he oat-does what he used to do, that he may awaken a stupid and unthinking world, to see the goings of oar God, oar King, in his sanctuary,* and may proclaim himself glorious in holiness, fearful in praises, working wonders.^

Some expositors apply the year, here said to he crowned with God's goodness, to the year of gospel grace, in which redemption was purchased for, and published to, a poor captive world, which is called, Tke accepUbU year of the Lord.^ That was indeed the year of God's goodness, when the kindness and lore of God our Sayiour toward men appeared so clear, so hright; that was indeed a crowned year, not to mention the crowns of common years, the frnitfal fields and flowery meads. Even the glory of that year in which Israel was brought out of Egypt, and received the law from God's mouth, all the glory which crowned the top of Sinai's mount, was not to be compared with the glory of the everlasting gospel, that glory which excelleth, that crown of glory, wkiekfadeth not away,

Bnt the occasion of the day leads me to apply the text to those fruits and gifts of the divine goodness, with which our land has been crowned this year past, vhich the house of peers in their address have called/* A Wonderful Year ;" and therefore we may take leave to call it so, who must form our ideas of public affairs very much by the sentiments of those, who are better acquainted than we can be with the particular motions of them, and have a clearer insight into their secret springs and tendencies than it is fit for us to pretend to. I know present things ve apt to affect as most, and will allow for that; re-Dembering many a thing, which we called a great and migbty thing when it was in the doing, but it afterwards dwindled, and looked very little: but not nnderraloing what God has wrought for us formerly, as if there had never been the like before, nor pre-jadging what may yet be in the womb of a kind pro-ndence, as if we were never to expect the like again, but only giving it its due weight, and what «e think it will hold to, it cannot be denied, but that God has of late done great things for us ;▼ so tkey iey enumg the heathen^ and shall not we say it among ourselves ?

Blessed be God for the many testimonies borne this day, by better hearts and better tongues than mine, to the glory of God's goodness*; but into the ^eat treasury of the nation's offering, into which the great men cast in of their abundance, we are here out of our poverty to cast in our mite: and the righteous acts of the Lord must be rehearsed at the pUca of drawing water j'' which were the rendezvous of the meaner sort of people, as well as in the palaces

• Ps. xxvi. 2. a

t Exod. XT. II. w Judg. V. II.

■ Luke \y.\9. « Ps. zlvii. 9.

of Jacob, where the princes of our people are gathered together, even the people of the God of Abraham.* And we trust it shall pleaSe the Lord better than hecatombs of drink-offerings and sacrifices.

In this plain and short acknowledgment, let us therefore all join with thankful hearts, Lord, thou crownett the year — this year with thy goodness. Observe,

1. God and his providence must be owned in all the blessings of the year. Whatever has been or is our honour, our joy, our hope, comes from God's hand, and he must have the praise of it. We are very unthinking and unwise if we know not, and very unjust and ungrateful if we own not, that God gives us our com, our loine, our oils,^ our victories, our wealth, our peace, our all: Who hnoweth not iu all these that the hand of the Lord hath wrought this ?' whatever it is we glory in: Let him that glories, therefore, glory in the Lord>

It is fit instruments should have their due praise; and the sense the nation has expressed of its obligations to those whom God has honoured in the public service, is a very good indication. It was a sign that Israel remembered not the Lord their God, when they showed not kindness to the house of Gideon ;^ but we must lift up our eyes above the hills, as high as heaven, for from thence cometh our help,^ and our salvation. It is not from our own sword or bow, but from God's right hand and his arm, that our kingdom is great, our power victorious, and our glory bright; and therefore to him must the kingdom, the power, and the glory, be ascribed. Praise ye the Lord for the avenging of Israel; for without him it never had been done, how willingly soever the people offered themselves.*^

We believe there is a Providence that governs the world, and rules in all the affairs of it; and good men have the comfort of it every day. Even a heathen could say, Ovc C7t (ijv tv na KOOfiut ccvcm Bttav Kai ccvw wpovotac — There were no living in this world without God and his providence. If Providence be our support in the day of our distress, let Providence have our praise in the day of our triumph. It watches us particularly, let us watch it filially; and since every creature is that to us that God makes it to be, let our thanks pass through the instruments to the great Author of all our salvation.

2. The goodness of God must in a particular manner be acknowledged, as that in which all our springs are, and from which all our streams flow. We must take notice, not only of his wisdom and power in effecting things great and admirable in themselves, but his goodness and mercy in doing that which is happy and advantageous for us ; and make that the burthen of all our songs, For he is good, and his mercy endurethfor ever ; a short song,

7 Ho9. ii. 8. b Judg viii. 34, 35.

« Job xil. 9.

e Ps. CXXl. I.

a 1 Cor. i. 31. d Judg. V. 3,

ENGLAND'S JOYS.

but highly honoured, when it was upon the singing of these words, that the glory of the Lord took possession of Solomon's temple.*

When we consider what an unworthy people we are, how ungrateful we have been for God's former favours, and what unsuitable returns we have made, we have reason to admire God's goodness, above all his attributes, in the repetition and progress of his blessings; for he is good to the evil and unthankful. If England's God and Saviour had not been a God of infinite mercy, God and not man, in pardoning sin, we had been ruined long since: but his goodness is his glory, and it is ours; in it, the power of the Lord is great, according as he hath spoken/

Acts of justice to the church's enemies are acts of goodness to her friends. When he that is mighty doth g^'eat things, and scatters the proud in the imagination of their hearts, it is in remembrance of his mercyy —and his mercy therein is on them that fear him from generation^ to generation. O that men would therefore praise the Lord for his goodness! Lord, thou art good, and dost good, and thou, therefore, dost good, because thou art good, not for any merit of ours, but for the honour of thy own mercy.

3. These blessings which flow from the goodness of God have crowned this year; he in them has crowned it That word shall lead us into the detail of those favours, which we are thiis day to take notice of, with thankfulness, to the glory of God. A crown signifies three things, and each will be of use tons. (1.) It dignifies and adorns. (2.) It surrounds and encloses. And, (3.) It finishes and completes. And accordingly this year has been dignified, surrounded, and finished with the blessings of God's goodness.

(1.) God hath dignified this year with his goodness. A crown denotes honour. Heaven itself, which is perfect holiness in everlasting honour, is often represented by a crown; a crown of glory which fadeth not away: and a year of honour this has been to our land; the children that shall be born will call it so.

Surely the English nation never looked greater, nor made a better figure, among the nations than it does at this day. Never did it appear more formidable to its enemies, nor more acceptable to its friends; never were the eyes of Europe more upon its counsels; never was its alliance more courted and valued, nor its influences upon all its confederates more powerful and benign; never was English conduct and English courage more admired, nor our English Jerusalem more a praise in the earth. Would to God our goodness grew in proportion to our greatness; (and that would be both the advancement and security of our greatness ;) and that when God, as he promised Israel, mahes us high in praise, and

• 2 Chron. v. 13. f Numb. xit. |7. . r Luke 1.49, 50.

in name, and in honour, this might be the fruit of it, that (as it follows there) we might be a holy people to the Lord our Godf^ that while our forces, and those of our allies, are triumphing over the common enemy of Europe abroad, giving us occasion for one thanksgiving-day after another, virtue and serious godliness might triumph—over vice and profaneness, impiety and immorality, those common enemies of mankind —at home; that the pious proclamation of our gracious queen, and her other endeavours for the suppression of vice, and the support of religion, may not be frustrated ; that all our other glories may be made substantial, and may be established—to us, and those that shall come after us, by that righteousness which exalteth a nation; and may not be withered by sin, which is a reproach to any people, especially to ours.

Two crowns are at this day the honour of our English nation, and for both we are highly indebted to the divine goodness: The imperial crown of government at home; and the triumphal crown of victory abroad.

[1.] The imperial crown of government at home is our honour and joy, and that by which we have a great deal of reason to value ourselves, and for which we have no less reason to be thankful to God, who because he loved our land,* and his thoughts concerning us were thoughts of good, and not of evil, to give us an expected end,^ set such a government over us.

Which of all the crowns of Europe can pretend to outshine the English diadem at this day, which is as the sun when it goes forth in its strength ? The flowers of our crown are not—^like his on the other side of the water, who would be called the king of glory —gathered out of the spoils of ruined rights and liberties of the subjects, nor stained, like his, with righteous blood. The jewels of our crown are not got by fraud and rapine from injured neighbours ; not, like his, seized by an unrighteous war, and a deceitful peace, in a bold and impudent defiance of all that is honourable, just, and sacred: no, the flowers and jewels of our crown are its oun against all the world; none of all our neighbours has any demand upon us. Mercy and truth are the splendour of our crown, and justice and righteousness the never-failing supporters of our throne. The globe and sceptre, that is, the wealth and power, of the English sovereign, are both equitable beyond dispute,—whd, therefore, may justly assume that motto, and abide by it, Je mien tiendrai —/ wiU hold my own.

How happy, how very happy, is the constitution of our government! sueh as effectually secures both the just prerogatives of the prince, and the just properties of the subject; so that no good prince can

\\ Deut. xzvi. 19.

i 9 Chron. ix. 1.

k Jer. uux. 11.

ENGLAND'S JOYS.

739

dedre to be greater, nor any good subject desire to be easier, than the constitution of onr govemroent proTides; for which, we may jastly be the envy of all our neighbours; and in wfaidh, we ourselves OQgfat to take the greatest satisfaction, sitting down with delight under the shadow of it. If there be any who are ^en io change^ I am sure we have no reason to nuddU with them, O my soul, come not tkou into their secret. The ancient landmarks, which our fathers have set, and which the patriots of our own age have confirmed, are so well placed, that in kindness to posterity, as well as in honour to antiquity, we have reason to pray they may never be remoTed.

Thus bright does the crown of England shine :— yet this is not all the honour of our day. We have farther to add, that the head that wears this crown, reflects more honour to it, than it borrows from it. A tnie Deborah, a mother in Israel, a prudent, careful, tender mother to the Israel of God; one who entirely seehs the welfare of our people, speaking peace to all their seed ; who is herself a great pattern of virtue and piety, and a pattern of it in her realms ; whose conduct is as pure and unexceptionable, as her title is clear and incontestable. It is with very good reason that we do so often in our religious assemblies bless God ** for her, and for her wise and good government, and the tranquillity we enjoy under the protection and influences of it.''

Far be it from me to give Jlattering titles unto man any where, especially in this place; in so doing my Maker would soon take me away; ^ but from a deep conviction of God's goodness to us, and to our land, in the present government, I think it is my duty, as a minister, to stir up myself and you, thankfully to acknowledge it to the glory of our Lord Jesus, the eternal wisdom of the Father, by whom kings and queens reigm, and princes decree justice ; and as the performance of that promise which is made to the gospel church. Kings shall be her nursing^fathers, end queens her nursing^mothers. Faithful is he who has promised.

I find it related concerning that holy, good man, Mr. Richard Greenham, who lived and died in the glorious reign of Queen Elizabeth, that *' He much rejoiced and praised God for the happy government of that princess, and for the blessed calm and peace of God's church and people under it; and spake often of it both publicly and privately, as he was occasioned, and stirred up the hearts of all men what he conid, to pray, and to praise God with him for it continually; yea, this matter so afiected him, that the day before he died his thoughts were much troubled, for that men were so unthankful for her happy deliverance from the conspiracies of the typists against her." And I am sure we have no

k Job zzxll. 29. 3 b2

less reason to be thankful for the good government we are under, but much more; so far does the copy go beyond the original.

The happiness of the nation in the present ministry, the prudence of our counsellors, the confessed fidelity of those in public trusts, the harmony and good understanding between the queen and the two Houses, and their mutual confidence in each other, and that between the Houses, with the triumphs of catholic charity over bigotry on all sides, ought to be taken notice of by us with all thankfulness, to the glory of that God who has thus crowned us with thf) blessings of goodness.

And, lastly, the project set on foot for the uniting of the two imperial crowns in one, that England and Scotland, like Judah and Ephraim,* may become one stick in the hand of the Lord, which our wise men think will add greatly to the strength, wealth, and honour of this land, is one of the blessings with which this year has been crowned; though the perfecting of it is reserved to be the crown of another year, as we hope the good efiiects of it will crown the years of many generations, and posterity will for it call this reign blessed.

[2.] The triumpbal crown of victory abroad is likewise the honour and joy of our land at this day. What a series of successes has this year been crowned with! and how glorious will the history of it appear in the book of the wars of the Lord, what he did in ■> Flanders, what in Spain, what in Italy ! However it shall please God for the future to deal with us, here we must set up our Ebenezer, and sayi Hitherto the Lord luith helped us.

It was a clear and glorious victory which opened the campaign in Flanders, when we scarce knew that the armies had taken the field, and which, through the good hand of our God upon us, was well improved. It was a happy turn that was given to our affairs at Barcelona, which if it might have been better improved afterwards, ought not to make us unthankful to God for the good footing then and there gotten. In these and other instances, the righteous God has pleaded our righteous cause, and given judgment for us.

And a righteous cause it is; it is requisite that we be clear in this, that we may make our prayers, intercessions, and giving of thanks, fpr its prosperity and success, in faith. Something it may not be improper for me to say to make it out, for the help of those of you who are not capable of getting better information.

Judge therefore within yourselves;

(i.) Is not that a righteous war, which is undertaken for the asserting the rights of injured nations, and the securing of the common interests of Europe? It is in the necessary defence of these that we

1 Exek. xxxvli. 19.

Numb. xxi. 14.

(740

ENGLAND'S JOYS.

appear, and act at this day, in conjunction with oar allies, against the exorbitant power and boundless ambition of France, which must be reduced, which must be repressed, or we and our neighbours, we and our posterity, cannot be safe.

When proud and haughty men will aim at an universal monarchy, will oblige every sheaf to bow to theirs, will command the territories and treasures of all their neighbours; that they may be placed alone in the midst of the earth ;" it is necessary to the public safety, and is for the honour of God, as King of nations, that a check be given to their rage. Here shall thy proud waves he stayed, which by aiming at universal monarchy, threaten an universal deluge. He who, like Isbmael, has his hand against every man, must have every man's hand against him, and can expect no other.

War among the nations, is like the administration of justice in a particular community, it is a revenger to execute wrath upon him who does wrong f it is a terror to evil-doers, and a protection of right There are no courts of justice in which an unrighteous king and kingdom may be impleaded, and by whose sentence restitution may be awarded, the injured righted, and wrong-doers punished: the court of Heaven therefore must be appealed to by the drawing of the sword of war, when gentler methods have been tried in vain: for it must be the ratio ultima reguiHf — the dernier resort of injured nations. In this supreme court Jephtha thus lodges his appeal, Tlie Lord^ the Judge, be Judge this day between the children of Israel and the children of Atnmc/n,^ And the final determination of these appeals, no doubt, will be according to equity ; for he who sits in the throne judgeth right: though the righteous cause \% not always crowtied with victory at first, witness the war between Israel and the Benjamite8,<i yet great is the truth, and will prevail at last See Job XX. 15.

The expense of blood and treasure must not be grudged, when it is necessary for the settling the balance of power, the securing of the just rights of nations, and the cutting off of those horns with which they have been wounded and scattered.'

And the case.is very much strengthened, when acts of violence and injustice are maintained by treachery, and a perfidious violation of oaths and leagues; when the public faith of princes and states is pawned in vain, and the most sacred cords by which conscience should be held, are snapt in sunder like Samson's bonds, only because a man thinks himself a Samson for strength: and this not once or twice, but often, then it is time to draw the sword to avenge the quarrel of the covenant. If a man despise an oath, and break through that, when lo, he hath given his hand. As 1 live, says the Lord, he

!<■ . I

a Isa. V. 8. • Rom. xiii. 4. p Judg. x1. 27.

shall not escape, but it shall surely be f'ecompensed upon that faithless head.* War is an appeal to God's providence, as the Lord of hosts, against those who would not abide by an appeal to his ordi-nance, as the God of truth.

(ii.) Is not that a righteous war, which is undertaken in defence of the particular interests of our nation ? If we had not helped our neighbours to quench the fire in their borders, we know not how soon it might have been kindled in our own bowels, and it might have been out of the power of our hands to extinguish it, and to prevent the ruin of all that is dear to us. It is for our people, and the cities of our God, that we engage in this war; self-preservation requires it.

How can we be safe, how can we sit still unconcerned, while so formidable a neighbour as France has been, not only harbours, but espouses, the caase, and aims at the establishment, of one who pretends to our crown, sets up a title, and makes an interest against the best of governments, and manifestly designs the ruin of our religion, rights, and liberties* and all we have that is valuable ? How can we do otherwise, who must write after a French copy, and be governed by French counsels ?

Did the wisdom of the nation find it requisite lo oblige us, by an oath, not only to be faithful to the present government, but to maintain the succession as it is established in the protestant line; (which we pray God late to bring in, but long to continue, that it may prove a successful expedient, for the extinguishing of the hopes of our popish adversaries, and all their aiders and abettors;) and is it not the duty, as well as interest, of the nation, in pursuance to that engagement, to take all possible precaution for the fortifying our bulwarks against every attempt upon that establishment? There is no man that has sincerely abjured the Pretender, but he must in good earnest pray against his supporters.

Well! this is the cause, the just and honourable cause, in which our banner is displayed; for the prosperity of which we have often prayed; and in the good success of which we are this day rejoicing, as that which is very much the honour of this year. If in any places which we are concerned for, there have been some losses, and disappointment8,'-or advances not so quick as we were apt to promise ourselves,—those need not surprise or perplex us: in genera], the progress of our arms has been very considerable, beyond what we could reasonably have expected, and likely to turn greatly to our advantage.

2. God has surrounded this year with his goodness, compassed and enclosed it on every side. So we translate the same word, (Ps. v. 12.) With favour wtlt thou compass (or crown) him as with a shield. He has

q Judg. XX.

r Zech. i. 31.

t Ezek. xvii. 18,19-

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741

given as instances of his goodness in every thing that concerns ns ; so that turn which way we will, we meet with the tokens of his favour; every part of the year has been enriched with the blessings of heaven, and no g^p has been left open for any desolating judgment to enter by. A hedge of protection and peculiar enclosure has been made about us on eveiy side, and has been to us as the crown to the head; so entirely have we been begirt by it, and amforttd on everif side,t

Let us observe some instances of that goodness ^hich has gone through the year.

(1.) It has been a year of peace and tranquillity at home, even while we have been engaged in war abroad; as, thanks be to God, the years past have been. The God of peace makes peace in our borders;° securing us from foreign invasions upon our borders, and domestic insurrections within our borders; and blessing the care of those, who under him are the oonservatois of our peace. We ought to be so much the more sensible of this mercy, and thankful for it, because so many other countries in Europe are at this time the seat of war. When we read in the public intelligences of the ruin of cities by long sieges, the patting of all to the sword, and the devastations made in those countries where armies are encamped, let as take occasion to bless God that it is not so in oar land. We hear, indeed, of wars, aod nimoars of wars, in other countries ; but at so great a distance, that they create no horror or incon-lenience to us. What a consternation was the prophet Jeremiah himself put into by the noise of war ? MyboweUy my bowels^ 1 am pained at my very hearty httauM0 thou hast heard^ O my soul, the sound of the trumpet, the alarm of war,^ Thanks be to God, we are not acquainted with those frights, we see not those desolations of fire and sword, we hear not the thundering noise of the instruments of war, that breathe threatenings and slaughter.* How pleasant is the noise of yonder great guns, now they are proclaiming our Yictories, and celebrating our triumphs, and as it were discharging war out of our kingdom! Bat how dreadful would it be, how would it make our ears to tingle, and our hearts to tremble, if the noise came from the batteries of an enemy, and every shot carried with it a messenger of death flying swiftly!

The peace we enjoy is the comfort of our lives, the security of oar estates, and the protection both of the cifil and sacred adminstrations. War is an interruption to the course of justice, and a disturbance to its courts, an obstruction to the progress of the ivord of God, and a terror to religious assemblies: but, blessed be God, both are held among us without fear : on all our glory this is a defence ;* and

'' _—^—^—^^-. ,11-. I

t Pii Uxi. 21. o Ps. cxWii. 14. T Jer. iv. 19.

* Jost as these word* were q>oken, it happened that the cannon of ibe castle began to be discharged ;n honour of the day,

this makes our English Jerusalem a quiet habitation, and the cities of our solemnities doubly pleasant to us.' To this we owe it, that the highways are not unoccupied, that the plains are not deserted, and that our cities remain in their strength. We are delivered from the noise of archers, at the places of drawing water: here, therefore, let us rehearse the righteous acts of the Lord, even his righteous acts to-wards the inhabitants of his villages in Israel J

Thanks be to God, it is with us at this day, as it was with Judah and Israel in Solomon's time, when they dwelt safely, every man under his own vine, and under his own fig-tree,' and the property of them not questioned or invaded ; what we have we can call our own; and the enjoyment of them not disturbed or imbittered to us. God grant, that security and sensuality may not be the ill effects of so good a cause, as our long peace and tranquillity!

(2.) It has been a year of plenty, and abundance of the increase of the earth. Though we of this country were threatened, and somewhat incommoded, by unseasonable and excessive rains in the time of harvest, (and it has been observed, that our land, unlike to Canaan, is in danger of suffering by too much rain more than by too little,) yet in wrath God remembered mercy, and our corn was not tahen away, as it might have been, tn the season thereof; but our markets are full, and a kind Providence does abundantly bless our provisions, and satisfies our poor with bread,* if any thing will satisfy them. It is a pity this should be complained of as a grievance by the seller, which is so great a blessing to the buyer; and that some expedient or other is not found oat, in imitation of Joseph's prudence, to keep the balance somewhat even between them; that he who sells his corn, may neither have cause to complain of plenty, nor he who buys the bread, of scarcity.

Whatever complaints bad hearts may make of bad times, the scarcity of money, and the burthen of taxes, and the like; those who know the world better than I do, observe, ** that whatever there are in France, in England there are no visible marks of poverty; nor any sign to be seen, either in building or furniture^ either in food or clothing, no, nor in the alehouse or the tavern, (where, one would think, money, if scarce, should first be spared,) of the decay of our trade, and the expense of the war being insupportable.''

(3.) It should seem to have been a year too of more trade than one would have expected, considering the war. Numerous fleets of merchantmen are come in,, and our surrounding ocean is not only as a strong wail to us, but as a rich mine; so that, with Zebulun, we such of the abundance of tlie seas, and of

ivithin hearing of our aasembly, which occasioned the rollowing remark. w laa. iv. 5. * Isa. xxxiii. 20.

ENGLAND'S JOYS.

treasures hid in the sand.^ If it be complained of that we lose more ships of trade to the enemy than they to us, it must be considered, that suppose the matter of fact be so, the reason is because we have more to lose, abundantly more, and more valuable.

May our merchandise, and our hire, be holiness to the Lord,* that a blessing may rest upon it, as it will if we consecrate our gain unto the Lord, and our substance to the Lord of the whole earth.'

(4.) It has been a year of constant opportunities for our souls, and plenty of the means of grace. This, this is that which crowns the year with God's goodness more than any thing. The greatest honour of our land is, that God's tabernacle is among us, the Lord is known, his name is great. This makes it beautiful for situation, and the joy of the whole . earth, and to us whose lot is cast in it, a pleasant land indeed: that we are a Christian nation, a protestant nation; That we have plenty of Bibles in a language we understand, and not only that we may read them without danger of the inquisition, but that we have them read to us, have stewards of God's house among us, to break to us this bread of life. Our eyes see our teachers, and they are not removed into comers; and the word of the Lord is not, in respect of scarcity, precious in our days; but we have open vision. God makes known his statutes and judgments to us, and has not dealt so with other nations. Our fleece is wet with the dew of heaven, while theirs is dry. It is our religion that is our glory; it is the fear of the Lord that is our treasure; it is God himself that is our crown and diadem of beauty."

The sabbaths of the year are the crown of it. The Jews called the sabbath their Queen: and the crown of our sabbaths is our solemn assemblies, which wc have had the comfort of throughout the year, throughout the land, without interruption, in the stated times appointed for them; it is that we have Moses and the prophets, Christ and the apostles, read in our synagogues every sabbath day.' It is a comfort to us, when we come together to worship God, that we do it not only in the fear of God, and in the faith of Christ, but in a spiritual communion, with all that in every place call on the name of Jesus Christ our Lord, both theirs and ours; that we worship the same God, in the same name, by the same rule of the written word, under the conduct of the same spirit, and in expectation of the same blessed hope. But our communion with the religious assemblies of our own land, both those by the legal establishment, and those by the legal toleration, is, in a particular manner, comfortable to us. Our brethren's services to God and his church who move in a higher and larger sphere, we rejoice in, and heartily wish well to; and think we have a g^eat deal of reason to be

b Deal, xzxiii. 19.

c laa. xxiii. 16.

d Mic. iv. 13.

thankful also, both to God and the govemmenty for the continuance of our own liberties and opportunities, which we desire always to be found quiet and peaceable, humble and charitable, in the use of, and diligent and faithful in the improvement of, for the glorifying of God, and the working out of oar own salvation.

Thus has the year been surrounded with the fruits of God's goodness, and we have been compassed with songs of deliverance. In consideration whereof, let us be constant and universal in our obedience to God, steady and uniform in our returns of duty to him, whose compassions to us are so, and never fail.

3. God has crowned, that is, he hath finished, this year with his goodness. The happy issue of an affair we call the crown of it; and the close of this year's actions may well be looked upon as the beauty of the whole year, the crown of the whole work; of which his favour has both laid the foundation, and brought forth the top-stone wi0i shouting.

In the beginning of the year, God did remarkably precede us with the blessing of his goodness;' met us with a victory early in the morning of the campaign, before we were well awake, which left room for the doing of a good day's work in prosecution of it. Yet we rendered not according to the benefit done unto us; for which he might justly have turned his hand against us, and have made the latter end of the year, by some fatal disgrace or disappointment, to have undone what had been done so gloriously in the beginning of the year, so that we might have been obliged to conclude the year with a fast: but he has not dealt with us according to our sins; the same powerful and gracious hand that went before us then, crowns us now with honour and joy; the end of the year is of a piece with the beginning; and, in answer to our prayers on the last thanksgiving day, he has favoured us with an-other feast and a good day, in which we have light, and gladness, and joy, and honour. Thus is God known by his name Jehovah, a finishing God, a Rock whose work is perfect; and thus are we admonished, when we have begun in the spirit, not to end in the flesh.

Two things crown this year, and make the conclusion of it great; and both must be attributed to the goodness of God :

(I.) The successes of our allies abroad; the wonderful relief of Turin, and the ref^toration of that excluded prince to his capital, when his affairs were reduced to the last extremity, and the enemy was confident of carrying the day. And that this should be but one day's work, but two or three hours' action. This is such a loss and mortification to our adversaries, and the consequences of it, in Italy, of such

« ba. xxviii. &

f Acu xiii. 37.

ir Ps. xxl. X

ENGLAND'S JOYS.

743

vast advantage to our allies, and likely to be more so; that the year mast be acknowledged to end as honourably and happily as it began. This is the Lor^s doing /

That which magnified the mercy in the beginning of the year, was, that our expectations were in it anticipated; that which magnifies this in the end of the year, is, that our expectations in it were far outdone. In that, God was better to us than our hopes; in this, than our fears ; in both, than our deserts.

(2.) The unanimity of our counsels at home. The presence of God is as much to be observed and owned in the congregation of the mighty, and judging among the gods^ as in the high places of the field, determining the issues of war, and turning the hovering scale of victory. It is he who gives a spirit of judgment to them who sit in council, as well as strength to them that turn the battle to the gate :* and in this matter, he who has all hearts in his hands, who made man's mouth, the hearing ear and the seeing eye, has done well for us, and crowned the year.

All who undertake to give the sense of the nation, or of any part of it, the lords, the commons, the convocation, all agree to admire the present happy postare of our afiairs, and the flourishing state of the kingdom under this government, and in this conjuncture. Never did the English nation appear to be so universally easy, so pleased, so entirely satisfied in the public management and administration. Happy art thou, O England, who is lihe unto thee, O people f Never was such a hearty zeal discovered for the common cause of our religion and liberties, against the threatening power of France; nor were ever the necessary supports of that cause given so speedily, so cheerfully, and with such expressions of a willingness to continue them, till it be in our power to oblige that perfidious foe to such a just and honourable peace, as it shall not be in his power to violate. In a word, the temper and good affection of the nation at this day, seems not unlike that of the people of Israel, when Solomon dismissed them from the feast of dedication. They blessed the king, and vent unto their tents, joyful and glad of heart, for all the goodness that the Lord had done for David his ser-wint, and for Israel his people, 1 Kings viii. 66. Long —and ever—may it be so!

Ministers (I know) are the unfittest persons, and the pulpit the unfittest place, in the world, to talk of state affairs in. Yon know it is not my practice ; and I am sure I am most in my element when I am preaching Jesus Christ and him crucified. But I would endeavour to do the work of every day in its day, according as the duty of the day requires; and on such occasions as these, one had as good say nothing, as nothing to the purpose; and therefore,

k Pb. izxxu. 1. < lia. xzYilt. & k Rev. iv. 10. i Ps. xxiii. 3.

though I am not so well versed in the public afiairs as to be particular in my remarks, nor such a master of language as to be fine in them; yet the hints I have given you of God's favours to our land at this day, and the great goodness with which the year we are now concluding has been crowned, will serve to answer in some measure my intention, (and it is no other than what becomes a minister of the gospel,) which is, to excite your thankfulness to so good a God, and to confirm your affections to, and satisfaction in, so good a government: and therefore, I hope, you will neither think them impertinent, nor find them altogether unprofitable.

III. Application.

That which remains, is to make some improvement of our observations concerning that goodness with which God has crowned this year, that we may go away (as we should aim to do from every sermon) some way wiser and better.

1. Has God thus crowned the year? Let us cast all the crowns of it at his feet, by our humble, grateful acknowledgments of his infinite wisdom, power, and mercy. What we have the joy of, let God have the praise of The blessed spirits above cast their crowns before the throne,'' and that is the fittest place for all our crowns. Let praise continue to wait on him, who, though he be attended with the praises of angels, yet is pleased to inhabit the praises of Israel.^ Let our closets and families witness to our constant pious adorations of the divine greatness, and devout acknowledgments of the divine goodness to us, and to our land; that evety day may be with us a thanksgiving day, and we may live a life of praise, that work of heaven. David did so. Every day will I bless thee ;» nay, almost every hour in the day. Seven times a day will I praise thee.^

God must have the glory, particularly of all our victories; and every monument of them must be sacred to the Eternal Lord, rather than to the eternal memory of any man: nor ought the most meritorious and distinguished actions of the greatest heroes to be registered, without some acknowledgment to that supreme Numen — Deity, whose universal and overruling providence, guided their eyes, strengthened their arms, and covered their heads. All people will thus walh in the name of their God,^ and shall not we ? If Amaiek be subdued, the memorial of it is an altar, not a triumphal arch; and is inscribed to the honour not of Moses or Joshua, but of God himself, Jehovah nissi — The Lord my banner.

In this, both our illustrious sovereign, and her great general, are examples to the nation ; (and, as much as in other things, do real honour to it by doing honour to the religion of it;) That from him in the

la P&CXIV. 3.

> Ps. cxix. i^

o Mic. iv. 5.

ENGLAND'S JOYS.

camp, immediately upon the obtaining of a victory, and from her in the church, in due time after, and from both, in the most solemn manner, the incense of praise ascends to the glory of God, as the God of our salvation. Theses who thus honour God, no doubt, he will yet further honour; and make those crowns, those coronets, to shine yet more bright, which are thus laid at his feet, with Not unto im, O Lord, not unto us, bvt to thy name give glory.

If we be remiss to ascribe the praise of our achievements to God, we provoke him to turn his hand against us, and by some judgment or other to distrain for the rent which is not duly paid. When Samson had with the jaw-bone of an ass laid a thousand Philistines dead upon the spot, he seems to take the praise of the performance too much to himself, and to overlook the arm that strengthened him, when he called the place Ramath-lehi — the lifting up of the jaw-bone ;p and, therefore—^by a very afflictive thirst which seized him immediately after, and drove him to his prayers—God reduced his pride, and made him know his own weakness, and dependence upon God, and obliged him to give a new name to the place, Enhakkore — the well of him that criedy^ not of him that conquered. The more thankful we are for former mercies, the better prepared we are for further mercies.

2. Has God thus crowned the year ? Let not us then profane our crown, nor lay our honour in the dust, by our unworthy walking. Let the goodness of God lead us to repentance, and engage us all to reform our lives and families, to be more watchful against sin, and to abound more in the service of God, and in every thing that is virtuous and praiseworthy. Then, and then only, we offer praise, so as indeed to glorify God, when we order our conversation aright; and then shall we be sure to see his great salvation, and be for ever praising him.

It does indeed give both a damp to our joy, and a shock to our hopes, at this day, that notwithstanding the great things God has done for us there is yet so much wickedness to be found among us; so much impiety, so much immorality ; and both arising from practical atheism and infidelity, and accompanied with a contempt of religion and sacred things. What shall we say to these things ? It is some encouragement to us to hear, as we do by some, that through the pious care of the general, there is a manifest reformation of manners in the army; vice discountenanced, and virtue in reputation ; God grant it may be more and more so I it would be the happiest omen of any other. It is likewise to be rejoiced in, that there are national testimonies borne against vice and profaneness, and national endeavours used for the suppressing of it; which we heartily pray God both to give success to, and graciously to accept

of, that the wickedness which is not prevented^ yet may not be laid to the charge of the land, nor bring judgments upon the community.

But it is our duty to lament the wickedness of the wicked; to sigh and cry for the abominations that are found among us; to witness against them in our places; and, so, to keep ourselves pure from them, and to do our utmost by our prayers and endeavours to bring the wickedness of the vricked to an end. And thus we may prevent the mischief of it to the nation, and empty the measure which others are filling, that there may be a lengthening out of our tranquillity.

Now we are reviewing with thankfulness the mer^ cies of the year past, let us at the same time reflect with sorrow and shame upon the sins of the year past; our own sins, I mean, for it is enough for us to judge ourselves. The year has been full of goodness on God's part, but very empty on oars. He has not been as a barren wilderness to us, or as waters that fail; but we have been so to him, very careless and defective in our duty, and in many instances we have come short.

Our time has been mispent, our opportunities not improved; God has come this year seeking fruit among us, but how little has he found! God brings our years to an end, as a History that is written, so substantial and valuable are the gifts of his favour to us; but we bring our years to an end as a tale that is told,*" so idle, and trifling, and insignificant are we in our carriage toward him.

4. Let God's goodness to us engage, and increase, our g^dness to one another: it is justly expected, that they who obtain mercy should show mercy, and so reflect the rays of the divine goodness upon all about them; being herein followers of God as dear children ;* followers of him that is goody^ in his goodness.

Let God's goodness to us constrain us, as we have opportunity, to do good to all men ; to do good with what we have in the world, as faithful stewards of the manifold grace of God ; (charity must crown a thanksgiving day;) to do good with all the abilities God gives us, remembering that the manifestation of the Spirit is given to every man to profit withal.

Let it particularly incline us to do good to those from whose sentiments ours differ in the less weighty matters of the law. This I would take all occasions to press upon myself and others, pursuant to the great royal law of charity. There is an infinite distance between God and us, and a just controversy he has with us, and yet he is kind to us, and does us good; and cannot we then be kind to one another, and do all good ofiices one to another, notwithstanding the matters in variance between us? How ill does it become us to bear a grudge to any of the

P Judg. XV. 17.

q Judg. XV. 19.

r Pb. xc. 0. • Eph. V. 1. t 1 Pet iii. 13.

ENGLAND'S HOPES.

745

cbildreo of oar people, or wish ill to any, who are every day and every year crowned with the goodness of God, and are, and hope to be, forgiven of bim! Let not oar eye be evil one toward another, II hen God's eye is so good toward as all, and he does thin^rs for as, which we all come in for a share of the benefit of, and are all this day giving thanks for. Let our common saccess against our enemies abroad, help to stay all enmities at home; and let all our coDSciences be able to witness for us, that we walk in 2or(, and keep ike unitff of tke ipirit.

4. et uU, Let this year's experience help to sap-port and encoarage next year's expectations. Has God crowned as with his goodness this year? let as thence infer, that if we approve ourselves faithful to God, surely goodness and mercy shall still follow us. And our hopes ought to be the matter of our praises as well as our joys. Unto tkee do we give tkankt, (sajs the Psalmist,) unto tkee do we give thanks; for that thy name is nemr, thy wondrous works declare,^ The wondroos works we are this day giving thanks for. are upon this account the more valuable, that they give as ground to hope, that God's name is near^ —the advancement of his kingdom,—and, in that, the accomplishment of his promise. That comprehensive prayer, Fat her ^ glorify tky name^ has already obtained an answer from heaven,—which true believers may apply to themselves,—/ have both glorified I'r, and I will glorify it again," Amen, so be it Hallehijah.

ENGLAND'S HOPES;

A SERMON.

PREACHED

JANUARY THE FIRST, 17067.

Isaiah Ixiii. 4. The year of my redeemed is come,

A NEW year is now come. The common compliment of the morning is, ** I wish you a good new year; " ^ it is well; hearty well-wishers we ought to be to iht welfare one of another. God by his grace make us all wiser and better, and give us to live better every year ; better this year than we did the btst,—and then it will be indeed a good new year, ('ood hearts will make good times and good years. Have any of yoa had any good purposes and resolutions in yoor minds, the prosecution whereof Us hitherto been delayed ? put it off no longer. Is

B Fl Ixxv. 1. • Exod. x\. 2.

▼ John xii. 38. ^ 2 Chron. xxlx. 17.

the house of Ood yet to be set np in your hearts, the work to be begun? begin it to-day; as Moses did, who, on the first day of the first month, set up the tabernacle.* Are there things amiss with you to be amended, corruptions to be purged out, and things wanting to be set in order? begin this day to re-fbrm; as Hezekiah did, who, on the first day of the first month, began to sanctify the house of the Lord:** so will yon make this day in the best manner remarkable, and this year comfortable.

But that which at present I aim at, is to direct yoa —^in wbhing a good year—^to .the church of God, and the kingdom of Christ in the world ; and, particularly, to the land of our nativity; to the prosperity of which, in all its interests, I hope every one of us bears a very hearty good-will, that in the peace thereof we may have peace. For we are tnembers one of another.

My text wonld easily lead me to foretell a good year: but I am no prophet, nor prophet's son, nor dare I ever pretend to prediction ; nor indeed, can I give heed to any other but the most sure word of prophecy in the written word, which is a light shining in a dark place.« Christ's parting words to his disciples at his ascension, is sufficient to silence all bold inquiries, and much more all presumptuous determinations, concerning future events; it is not for you to know the times and the seasons, whick the Father hath put in his own powers Astrological predictions I utterly condemn ; I hope you know better things than to have any regard to them. The prophet Isaiah speaks of the astrologers, the star-gazers, and the monthly prognosticators, in his time, as great cheats, that imposed upon the world. The heavens declare the glory of God ;* and magnify the ro yvtirov T8 Om, — that which is, and may be, known of God; but were never intended to declare the will of God,' or any of those secret things which belong not to lu.r Scripture prophecies I have a profound veneration for, and of admirable use they are to give us a general idea of the methods of Providence concerning the church, and to furnish us with a key to many of the difficulties of it, and thereby to assist our faith and hope in the worst of times. But the particular intention and application of them, till the event unfolds them, though I greatly value the labours of those who searched into them, yet to me it seems higher than heaven, what can we do ? deeper than hell, what can we know ? It is what we cannot by searching find out to perfection, or to satisfaction.

My design therefore, in the choice of this text today, is not to gratify your curiosity with prognostications of what shall be; but to direct your prayers for the church of God, and to offer something for the assistance of your faith in those prayers. For we do all things, dearly beloved, for your edifying, I

c s^Pet i. 19. f Rom. i. 19

d AcU i. 7. • Ps. six. I.

ENGLAND'S HOPES.

remember the rule long since given me, with reference to the prospects of public affairs, and shall still abide by it, ** Pray, pray; and do not prophesy." We may be sure of an answer to the prayers of faith, but not of the accomplishment of the predictions of fancy.

Our Lord Jesus has taught us to pray: Our Father who art in heaven ! thy hingdam come. And it is fit we should take our instructions in prayer from him, on whose intercession we depend for the success of our prayers. Now when we pray, Father, let thy kingdom come, this is one thing included in it, and intended by it, Father^ let the year of the redeemed come. Let this therefore be our heart's desire, and our prayer to our heavenly Father, every day.

My text is part of that account which the victorious Redeemer gives of his glorious appearances against his and his church's enemies, represented by the Edomites, whom he treads down in hit anger, and tramples upon in his fury ;^ and, therein, appears more glorious and excellent than the mountains of prey> Come, and with an eye of faith see the Lord Jesus, by his grace, triumphing—over sin and corruption, and all the powers of Satan—in the souls of believers, under whose feet he will shortly tread that great enemy,^ and make him their foot-stool,! as he has made them his own. Come, and see him, by his providence, triumphing over all anticbristian powers and factions in the world; and all the maintainers and upholders of the devil's kingdom; Pagan formerly, and Mahometan and papal now: putting down all oppressing rule, principality, and power, till he has completed his whole undertaking. And upon the sight of this, let every tongue confess, that Jesus Christ is Lord, to the glory of God the Father. And if you ask, why Michael and his angels push on this war so vigorously, and at such a vast expense of blood and treasure ? Michael himself shall answer you in the text. The year of my redeemed is come; even the day appointed of the Father for this great performance; that day at which, as Mr. Norris expresses it in his paraphrase on this passage, " Fate folded down the iron leaf." Now the day prefixed is come, the work designed must be done, whatever it costs: The Lord shall arise and have mercy upon Sion;for the time to favour her, yea, the set time, is eome,^

Let us observe here,

1. That the church and people of God are Christ's redeemed,— the ransomed of the Lord; so they are called in the promise, Isa. xxxv. 10.— the redeemed of the Lord; so they are called upon to praise him, Ps. cvii. 2. They are his own; he is entitled to them, as his own ; and as his own, they are very dear to him. He formed them for himself. He bought them for himself, and paid dear for them; shed bis blood.

h Deut. xxix. 3 k Rom. xvi. 9.

t Ps. Ixxvi. 4. I Ps. ex. 1.

his precious blood, to purchase them, and purify them to himself; gave his life, an invaluable price, a ransom for them. They were sold by the guilt of sin, to the justice of God; had sold themselves, by their affection to it, unto the dominion of Satan; but out of both these bonds Christ h as effectually provided for their discharge and deliverance.

He calls them, here, his redeemed —^though as jet their redemption was not wrought out, and obtained, by the bringing in of the everlasting righteousness— because he had undertaken to redeem them, and the work would as surely be effected, in the fulness of time, as if it were done already. Thus, when the gospel was first preached in Corinth, and but few of that place were effectually called, yet Christ said, / have much people in this cityJ^ They are mine already; for the Lord hnoweth them that are his, and will lose none of them.

It is the honour of good people that they belong to Christ :• they are his, and shall be owned as his in that day when he makes up his jewels; but they have no reason to be proud of this honour, for, by this, boasting is for ever excluded; That they bad not been his, if he had not bought them: they must be redeemed ere they could be preferred. Where is boasting then ? We are bought, and therefore still bound; bought with a price, and therefore must not be our own, but his who bought us; to him we must live, and not to ourselves.

2. That there is a time fixed, concerning them, which is the year of the redeemed; when their Redeemer will do great things for them. A year which shall introduce a bright and glorious scene; which shall be crowned with their salvation. A year of jubilee to them, (to which it seems to allude,) when.they shall be discharged from their servitude, and restored to the glorious liberty and inheritance of the children of God; which will be indeed to them the acceptable year of the Lord.

This is fixed, in the council and decree of God; which he has purposed in himself; and in which he has determined all the times before appointed; particularly the times concerning his church, which is his garden enclosed, his Segullah, his peculiar treasure in the world, about which his providence* through all the revolutions of time, is in a special manner conversant; and therefore his purposes from eternity were so. The affairs of the church were not left to the disposal of blind chance. The wheels on which it moves are animated by the spirit of the living creature ;' and there are eyes in the wheels, a wise providence that directs all for the best, according to the divine will, and the settled counsels of that will. The Eternal Mind never make! a transition to new measures, never takes up new resolves; hnowfi vnto God are all his works, and all ours too.

Ps cii. la

• Mait ix. 41.

B AcU xTiii. 10. V Ezek. I 2a

ENGLAND'S HOPES.

747

the erents themselves, and the times of them, from tie beifinnin^ of the world. Which yields an unspeakable satisfaction to all those who have but so much reasan and religion as to believe, that God knows what is fit to be done, and when, better than we do, and that his time is, without doubt, the best time.

The providences of God concerning Israel of old, as well as their ordinances, were typical; and things happened to them for ensmmples or patterns of the great salvation to be wrought in and for the gospel-cfaarch. Many a time was Israel afflicted, from their youth up ; many a time in the house of bondage ; but still there was a year fixed for their redemption, vrhen their warfare or appointed time should be accomplished,*! and deliverance should be wrought for them. The year was fixed for their redemption out of Egypt; and God kept time to a day; A t the end of the four hundred and thirty yeo.rs, ffCH the Meif-same day^ they went out triumphantly/ The year was likewise fixed for their return out of tiicir captivity in Babylon ; when seventy years «ere accomplished in the desolations of Jerusalem." And the distresses of the New-Testament church are in like manner limited to a iime^ times, and half a time; which, if we know not how to compute with any certainty or exactness, yet, we may with the neatest assurance infer from it,that Infinite Wisdom ha^ fixed the time, though it is not for us to know it. Times ore not hidden from the Almighty y though (key thai hnow Aim do not as yet see Ids day,^ nor fore-sec it,

3. That the year of the redeemed will come; though it may be long first, long wished for, long waited for. yet it will come at last. Concerning the thing itself, we may be clear, we may be confident, though concerning the time we may be in doubt, and in the dark. Though many years intervene between this, and the year of the redeemed, and those, perhaps, dark, and cloudy, and melancholy Tears, years in which we see evil," yet the days of afiliction and captivity will be numbered and finished, and the years of servitude will come to an end; hitherto it shall come, but no further; so long it shall last, but no longer. God will have mercy on Jerusalem and the cities of Judah, though he has had indignation against them threescore and ten years ;'' and he will make them glad with the joys of his sal-TTition, in some proportion to the days wherein he has tjfiieted them.

Observe with what an air of triumph and exalt-atioQ the Redeemer himself here speaks of this great day ; as one who longed to engage the enemy, and rescue the beloved of his soul, and who almost grew

impatient of the delay. He cannot anticipate the

*

^ laa. xL 2. r Exod. xU. 41. • Dan. ix. 3.

t Job xxir. 1. a Ps. xc. 15.

* Zeeh. i. IS. w Zech. vi. i.

time. The divine counsels are as mountains of brass,* which can neither move nor moulder; but when the wheels of his chariot, which have been so long in coming, arrive at last, how welcome are they! Now the year of my redeemed is come ; it is come. And, Loyleome, With this shout does the Lord himself descend from heaven, ride upon the wings of the wind,* and make the mountains flow at his presence.' With this does the Lord awake himself as one out of sleep, and like a mighty man that shouteth by reason of wine ;« The year of my redeemer is come. Now, XpwoQ oiK t^ai in-—Time, that is, delay, shall he no longer.* Now will I arise; now shall the everlasting arm be made bare. Now shalt thou see what I will do to Pharaoh.

Now for the more distinct improvement of this, let me apply it, both to the universal church of the redeemed, the whole family, in every age; and to particular churches, and the interests of the kingdom of Christ, in some special time and place.

(1.) Let me briefly apply it to the whole mystical body of Christ, the universal church of the redeemed; in which we have cast our lot; and hope to have a place and a name in the general assembly of all who belong to it And understanding it of this, there are two which above all the rest may be called the years of the redeemed; one long since past, the other yet to come.

[1.] The year of Christ's dying was the great year of the redeemed, and that on which all the rest depend ; from the salvation then wrought, the foundation was laid on which all the other more particular salvations of the church are built Therefore, in the Apocalypse, the Lamb that was to make war with the beast, and to overcome him, appeared as a Lamb tliat had been slain.^ And it is by the blood of the Lamb that the victory is said to be obtained.' And many understand the text of that year of the redeemed, when Christ by death destroyed him who had the power of death; trod the winepress of his Father's wrath alone, and stained all his raiment, both with his own blood, and with the blood of his enemies.

Then was the price paid down; upon the undertaking of which, the great Redeemer was trusted with the salvation of all the Old-Testament saints; and for which all who in every age believe in him should be justified and accepted. Then the chosen remnant was purchased, and eternal life purchased for them ; then principalities and powers were spoiled, and a show made of them openly;' the strong man armed disarmed, stript, and triumphed over. To that victory all the victories of faith are owing; for we are more than conquerors through him that loved us.

The time was fixed for this great and glorious

z Ps, xriii. 0,10.

a Rev. X. 6. c Rev. xii. II*

r laa. Ixiv. 3. « Ps. Ixxvili. 65.

b Rev. V. 6. d Col. ii. lA.

ENGLAND'S HOPES.

achievement; fixed in that detenninate counsel and fore-knowledge of God, by which that sacrifice was delivered up; fixed in the Old-Testament predictions, from that of the " Seed of the woman, which should break the serpent's head,* " to that of* Messiah the Prince, who at the period of the seventy weeks should finish transgression, and make an end of sin, by making reconciliation for iniquity, and bringing in an everlasting righteousness.''* It was fixed to a day, it was fixed to an hour: how often did Christ speak of it with that exactness: Mine hour is not yet come, and when it was come. This is your hour.

Long was it looked for by them who waited for the redemption;9 and more earnestly by him that was to work out the redemption, who, having this baptism to be baptized with, was even straitened till it was accomplished.*^ It came at last: Blessed is he that Cometh. And of all the years that God has crowned with his goodness, that was, without doubt, the greatest of all that every day and night measured since the clock of time was set in motion. And though they who were to have the benefit of the redemption slumbered and slept, and were not duly sensible of the vast importance of what was then doing till afterwards, when the Spirit was poured out upon them, yet he that was to be at the expense of it, and foresaw how the great affair of man's redemption—and, perhaps, the angel's confirmation—was to turn upon that mighty hinge, triumphed and was transported, when he said in the beginning of the battle. Now is my soul troubled, but now is the judgment of this world; now is the prince of this world cast out ;' and in the close of the battle, when he knew what an irreparable blow be had given to the devil's kingdom. It is finished.^ This was that year of the redeemed which we frequently celebrate the memorial of with joy, at the table of the Lord.

[2.] The year of Christ's second coming to judge the world, is that great year of the redeemed which is yet to come; that true Platonic year, which will be, though not the repetition, yet the review and retribution, of all that is past. And as in our observance of the great institution of the Eucharist, that proprium — appropriate rite, of our holy religion, and peculiar badge of our Christianity, we look as far back as that year of the redeemed which is past, showing forth the Lord's death ; so we look as far forward as that year of the redeemed which we are yet in expectation of, showing it forth till he come.

This year of the redeemed, which will be crowned with the greatness of God, as other years have been with his goodness, is fixed in the divine counsels; unalterably fixed, fixed to a day; for he hath appointed a day, in which he will judge the world in

• Gen. iii. 15. fDan. ix.34. tLukeii. 3& hLukexii. 50. 1 John xii. 27. k John xli. 31. i Acta xvii. 31.

righteousness; ' and a great and terrible day it will be. God, by his grace, make us all ready for it, that he who shall then appear may appear to our joy. It is fixed, but it is not revealed; it is not fit it should, nor agreeable to that state of probation and expectation we are now in. It is fixed, and it will come, it will certainly come, to the unspeakable confusion of all those who slight the warnings of it, and the everlasting consolation of all those who embrace the promise of it. As sure as this year is come, that year wiU come, and you and I shall see it; tjt our flesh resumed we shall see it; shall see the tenors, shall see the triumphs, of that day, and, according as we are found then, shall certainly and eternally share either in the one or in the other.

That, that will be the year of the redeemed; in which all our hopes and prospects, which in our present state are still kept moving forward, one event serving only to raise our expectation of the next, will come to a full period. Then we shall see the final end of all those things, which here we are so solicitous and inquisitive about." And a blessed end it will certainly be to all the redeemed of the Lord; who will in that day lift up their heads and hearts with joy, never to despond or be dejected again, knowing that their redemption in its open declaration, and full perfection, draweth nigh."

All the redeemed who are now scattered and dispersed over the face of the whole earth, will then be gathered together into one body; and a great and glorious body it will be; to be presented to the Father without spot, or wrinkle, or any such thing ; and to grace their Redeemer's triumphs, as the trophies of his victory over the powers of darkness, that had held them captive, that he may be glorified in his saints, and admired in all them that believe.'' A general rendezvous it will be of all that ever approved themselves good soldiers of Jesus Christ, when the Captain of our salvation p shall produce all who were given him; they shall every one answer to their names, and not one be missing.

All the enemies of the redeemed will then be conquered and brought down, and death itself, that last enemy, shall be destroyed, and swallowed up in victory. The devil, with all those whom he has decoyed into his interest, will then, by the almighty power of that God, whose the deceived and the de^ ceiver are,^ be cast into the lake of fire^ and the redeemed will be set for ever out of the reach of all their enemies. Then shall the redemption of the soul be perfected, in the redemption of the body from the power of the grave, and that captivity led captive.*

But that which, above all, will denominate it the year of the redeemed, is, that then the ransomed of

Dan. xii. 8. n Luke xxi. 28. o 2 Thcas. 1.10. p Heb. il. lo. q Job xii. le. r Rev. xx. 10. « Rom. viii. 33.

ENGLAND'S HOPES.

749

the Lard shall return^ and eame to Stan with iongt of praise; everlasting joy shall fill their hearts, and crovn their heads ; and sorrow and sighing, those cloads which in this world are still returning after the rain, shall be finally dismissed, and flee away for ever.* The redeemed of the Lord, by virtue of their union with the Redeemer, will then sit down TJth him upon his throne, as he overcame, and is set down with his Father upon his throne, and reign with him for ever.

This is the year of the redeemed; for it is the year which their hearts are upon, which, according to the promise, they look for, and have an eye to, in all their present services, sufferings, and struggles. It will be the crown and satisfaction of their faith and hope, and the perpetual perfection of all their joys and honours.

Think, my brethren, think seriously, what that year of the redeemed will be to you. How will the archangeFs trumpet sound in your ears ? will it be a joyful or a dreadful sound ? To them that obey the gospel, and live up to it, it will proclaim liberty and bonoar; but against them who are unbelieving and disobedient, it will denounce war and ruin. That great day will be coronation day to the former, but execution day to the latter. We none of us know hot this year of which we now see the beginning may be the year of our death ; if it should be so, will it be the year of our redemption ? And can we, as such, bid it welcome, and heartily say farewell to this worid? Workout your salvation with fear and trem^ hUng^ and then you may look for death and judgment with joy and rejoicing. Spend your time well, and then no doubt but you shall spend your eternity well; and the year of the redeemed will be the year of your eternal redemption.

(2.) Let me more largely apply it to the militant cborch; and the particular parts and branches of Christ's kingdom in the world, and their states and bterests, those especially with which we are best acquainted, and in which we are most nearly concerned.

1 was yesterday endeavouring, as well as I could, to excite your holy joys and thankful praises for the great things God has of late done for us, and our allies, whom he crowned, the last year, with his goodness: I would to-day say something for the encouragement of your faith and hope in God, concerning the events of the year ensuing, and of your earnest prayers to God that it may prove one of the years of the redeemed.

It is no new thing for the church of Christ upon earth to be in distress and bondage, and to stand in need of redemption, notwithstanding the great redemption from sin and hell, which the Lord Jesus has wrought out It is always militant, it is often

t Isa. XMXT. 10.

afflicted, tossed with tempests, and not comforted; and Sion constrained to dwell with the daughters of Babylon." Israel had many enemies, was often in the hands, often under the feet, of their enemies; and the redemption of Israel was often prayed for, and often promised; much more reason has the gospel church (that never had so many promises made to it, relating to the life that now is, as the Old-Testament church had) to expect trouble in this world ; to be fought against, and to suffer persecution; in conformity to the example of its head.

The book of the Revelations gives us intimation enough of troublesome times that were to pass over the Church; and though it should be allowed doubtful who the enemy is that is there described, yet it is past dispute, that there should arise an enemy, a powerful and dangerous one, who should make war with those that keep the commandments of God, and the testimony of Jesus Christ i^ so that we are not to think it strange, no, not concerning the fiery trial, if the best of God's saints and servants be called out to it, as though some strange thing happened. Behold, Christ has told us before, that when it comes it may be no surprise or offence to us.

But there will come a year of redemption for those who suffer in the cause of Christ; God willnoU and men shall not, contend for ever; nor shall the rod of the wicked rest always upon the lot of the righteous, though it may rest long there. It is the state of some of the reformed churches abroad, especially those of France, that I have upon my heart, and had in my eye in the choice of this text. The year of their deliverance, whenever it comes, I must call the year of the redeemed.

The excellent Archbishop Tillotson, in a sermon, on Rev. xiv. 13. plainly intimates his suspicion^ that the French king is that second beast described (Rev. xiii. 11.) with two horns, France and Navarre^ speaking like a dragon, which (says he) may point at a particular sort of armed soldiers called dragons, or dragoons: and the number six hundred sixty-six in the name LUDoVICUs: and that the persecution of the French protestants, in that last and great persecution, is there foretold. And in another sermon before King William and Queen Mary in the year 1692, makes him the present great supporter of the mystical Babylon. And if so, a deliverance from under his tyranny may well be prayed and hoped for, in the year of the redeemed.

[Since the preaching of this, I have with much pleasure received encouragement to my hopes, and been confirmed in my choice of this subject, for an appendix to the thanksgiving, by that excellent discourse of the worthy Bishop of Sarum, before the Queen and both Houses of parliament, on the Thanksgiving-day, in which he lays so much stress

n Zecb. ii. 7.

ENGLAND'S HOPES.

upon the French king^s barbarous usage of bis pro-testant subjects, in his description of him as an oppressor, whom it wili be the glory of a good prince to help to break in pieces: and he tells that august assembly,'' That till the exiles are recalled, till the prisoners are set at liberty, till the edicts that were their inheritance are revived, and compensation is made for the precious blood that has been shed among them; till the oppressor is so bounded, that his own people are secured from oppression, and his neighbours from invasion; till this is done, it is reasonable to hope, that man will say as God has said. There it no peace to the wicked." God keep that word always in the imagination of the thoughts of their hearts, to whom it was spoken, and establish their way before him.]

Four tilings it will be proper for us to inquire into, concerning the year of the redeemed which we are hoping, and praying, and waiting for. I. What the year of the redeemed will be, and what we expect to be included in it. II. What ground we have to believe that it will come, some time. III. What encouragement we have to hope that it will come quickly. IV. What is our duty in reference hereto.

I. What we may expect the year of the redeemed will be, which according to his promise we may look for. You shalt see it in three things:

1. The year of recompence for the controversy of Sion, will be the year of the redeemed. Such a year we read of, (Isa. xxxiv. 8.) and it is parallel to this here, for it explains the day of vengeance, which is here said to be in the heart of the victorious Redeemer. Therefore the sword that is bathed in Aenven, shall come down upon Idumea, the people of God's eursCf because it is the year of recompence for the controversy of Sion.

God espouses Sion's cause, does and will plead it with jealousy :^ his church is dear to him as the apple of his eye,' and, therefore, he has a controversy with those who are injurious to his people; and sooner or later he will reckon with them, and vidll avenge his own elect, who cry day and night to him, though he bear long.^^ He has a righteous quarrel with them, and he will avenge that quarrel. Barbarous and unrighteous wars fill the measure of a nation's sins; and are that fourth transgression^ for which, when it is added to other three, God will not turn away the punishmefit of a people, as is intimated, (Amos i. 6, 9,11, 13.) where for three transgressions, and then this as the fourth, God will reckon with Gaaea, Tyre, Edom, Ammon, and Moab, because they had delivered up the whole captivity, had pursued with the sword, and cast off all pity, particularly had ript up the women with child: would not God visit for these things, should not his soul be avenged on such a nation as this ? But barbarous

Zecb. i. 14.

7 Luke xvili. 7.

sZech. ii.8. • Joel iii. U.

persecutions for righteousness' sake, are yet mor« provoking: all innocent blood is precious to God« and inquisition will be made for it; but the blood of the saints, and the blood of the martyrs of Jesus, is in a special manner precious to him, and not a drop of it shall be shed but it shall be reckoned for.

The great day of recompence for Sion's controversy will be at the end of time, in the valley of decision* when the long depending controversy, after many struggles, will at length be determined ; when everlasting tribulation shall be recompensed by the Lord Jesus, to them that troubled his church, and to them who were troubled, everlasting rest.^ The Lord hasten that glorious day, and make as ready for it!

But we may expect that it will be done, in part, in this world. When God shall have performed his whole work upon mount Sion, and upon Jerusalem, his humbling, reforming work upon them, he will then perform his saving work for them, and will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks :** the zeal of the Lord of hosts shall do this. All the wTongs done to Sion will be returned to those who did them, and the cup of trembling will be taken out of the hand of the oppressed, and put into the hand of the oppressor.^ The arm of the Lord will awake as in the days of old, and will put on strength; that mighty arm that humbled Pharaoh, Sennacherib, Nebuchadnezzar, Herod, Julian, and other the proud enemies of his church, will be made bare, in our day, against the successors of these sons of pride and violence. The papal kingdom in general, that has for many ages been so barbarously oppressive to the faithful worshippers of God, and the French tyranny in particular, that has been remarkably so in our days, are the enemies, with whom, I think, God has a controversy on Sion's behalf, and the day will come that he will plead it

His controversy is,

(1.) For the sons of Sion, whom they [the persecutors] have abused; the precious sons of Sion, comparable to fine gold; who have not only been despised and thrown by as vessels in which tiiere is no pleasure, but trodden down and broken to pieces as earthen pitchers, the work of the hands of the potter.<* How many excellent ministers and Christians have been sacrificed to the pride and malice of the church of Rome, and with a rage reaching up to heaven, numbered to the sword as sheep for the slaughter! and the survivors either miserably enslaved in the galleys, and there dying daily, or buried alive in dungeons, or forced to beg their bread in strange countries: and shall not this be recompensed ?

(2.) For the songs of Sion, which they have pro>

» 2 Thess. i. 6,7. elsa. H.12, sa

b Isa. X. IS. <i Lam. iv. 2.

ENGLAND'S HOPES.

761

faned. This head is suggested by that instance of the Babylonians' insolence, and contempt of the Jews and their religion, when they upbraided them ID their captivity with the songs of Sion: and, for this, it follows. Daughter of Babylon, thou art to be destroyed,* The contempt cast upon the pure worship of God as heretical, and the jest made of sacred thiogSfis what God will reckon for.

(3.) For the powers of Sion's king, which they have usurped. All the anointed offices of our Lord Jesus aie boldly invaded by the papacy. His prophetical office, by setting up an infallibility in pope or councils; his kingly office, by setting up the supremacy of the bishop of Rome over all churches, and giving him the power of Christ's vicar, or his rival rather, upon earth; and his priestly office, by making the mass a propitiatory sacrifice for sin, and saints and angels mediators between God and man. And shall not the crown of the exalted Redeemer be supported against these usurpations ?

(4.) For the pleasant things of Sion's palaces whif h they have laid waste. God will reckon for the many churches they have demolished, the solemn assemblies they have scattered, the administration of ordinances they have restrained, and the fountains of living water they have stopped up. God keeps an account of all the mischief of this kind done at anj time by the papal power and its adherents, and will bring it all into the reckoning when the year of rtoompences comes.

2. The year of release for God's captives, will be the year of the redeemed; and this is the year we are wailing for. While we enjoy our liberties and op-portanities, in peace and without check, we ought to remember them who are in bonds, and to pray for the turning again of their captivity ae the streams in the south.

(1.) Oppressed consciences, we long to hear of the release of. Of the many that through the force of persecution have been brought to put forth their hands unto iniquity, we hope there are some who have not put forth their hearts to it; but if the force were taken off, would return to the true religion, which they have in word renounced. The triumphs of tyranny over those pretended converts cannot be thought of by any good Christian, without the utmost indignation; for the worst of tyranny is theirs, who take a pride in saying to men's souls, Bow down, that ve may go aver ;' insulting over conscience, and pretending to command that: and though the utmost point they can gain by all their violence, is that, as it follows there, men lay their body as the ground, and u the streets to them that go over, by external compliances, while the soul remains unbended; yet this being a most grievous affliction, (as it is there spoken

of,) the freeing of the oppressed from this force will

t Pa. cxxxvH. 3. 8.

f Isa. 1i. S3.

be a most glorious deliverance. We long to hear of the breaking off the yoke from off their necks, that they may no longer be compelled to give that honour to the creature that is the Creator's due, against the conviction of their consciences; but may be brought up out of that Egypt, to sacrifice unto the Lord vrith freedom, though it were in a wilderness. For, Is Israel a servant ? Is conscience a home-bom slave, that it is thus spoiled,* thus imposed upon ? No; it is God's Son, it is his first-born, and he will maintain its privileges. Lord, bring their souls out ofprisoti, that they tfusy praise thy name.^

(2.) Oppressed confessors, we also long to hear of the release of. Humanity obliges us much, and Christianity much more, to pity the distressed state of those who are in bonds and banishment, in dungeons and in galleys, for the word of God, and for the testimony of Jesus Christ. When will the time come that the house of the prisoners shall be opened, and every man's chains fall from his hands, that a spirit of life from God shall enter into the dry bones, that they may live ? The account we had some years ago of the brave and daring struggles of the Sevennois, was such a noise and a shaking, as we thought portended the return of bone to his bone, and a glorious resurrection of God's witnesses; but that affair, for aught we hear, is now asleep: God himself revive that work in the midst of the years, and so hasten the year of the redeemed!

3. The year of the revival of primitive Christianity in the power of it, will be the year of the redeemed. This we wish, we hope, we long to see, both at home and abroad; not the establishment and advancement of any party, but the extinguishing and swallowing up of all parties in the prevalence of pure religion^ and undefiled, and the dominion of serious godliness in the hearts and lives of all who are called by the Christian name.

When the bounds of the church will be enlarged by the conversion of Pagan and Mahometan nations to the faith of Christ, and the spreading of the gospel in foreign parts; when the enlargement of trade and commerce shall be made serviceable to the interests of Christianity, as it is to our secular interests, and the kingdoms of this world shall become the kingdoms of the Lord and of his Christ, and the Redeemer's throne shall be set up where Satan's seat is, then will the year of the redeemed come.

When what is amiss in the churches of Christ shall be amended, mistakes rectified, corruptions purged out, and every plant that is not of our heavenly Father's planting, shall be rooted up, and the plants that are, shall be fruitful and flourishing; when the Lord of the temple shall sit as a refiner, and shall purify the sons of Levi, and all the seed of Israel, then shall the year of the redeemed come.*

% Jer. W. 14.

ii Ps. cxlii. 7.

i Mai. lii. 3.

ENGLAND'S HOPES.

When the word of the Lord shall have a free coarse; when vice and profaneness shall be suppressed, and all iniquity shall stop her mouth ;^ when virtue and piety shall be not only generally praised, but g^enerally practised; when in every place the spiritual incense shall be offered, and a pure offering with pure hands, and the principles of our holy religion shall be copied out into men's hearts and lives, then shall the year of the redeemed come.

When the divisions of the church shall be healed, and the unity of the Spirit kept entirely in the bond of peace, so that Epbraim shall no longer envy Judah, nor Judah vex Ephraim; when all shall agree to love one another, though they cannot agree in every thing to think with one another; when the Lord shall be one, and his name one, and all who profess his name one in Christ, the great centre of unity, then shall the year of the redeemed come.

In a word, when the Spirit shall be poured out upon us from on high,> so that knowledge shall triumph over ignorance, truth over error, devotion over profaneness, virtue over all immoralities, justice and truth over treachery and all unrighteousness, and Christian love and charity over schism, bigotry, and all uncharitableness; then shall the year of the redeemed come. But alas! Who thall live when God doeth thitf The Lord hasten it in its season.

II. What ground we have to believe that the year of the redeemed, even the year of recompences for the controversy of Sion, will come some time, whether we live to see it or no.

That which I build upon is,

1. The justice and righteousness of that God who governs the world, and whose kingdom ruleth over all. If men are unrighteous, they shall find to their cost that God is not. If men make nothing of their word, God makes something of his; and the unbelief of men shall not make it void and of none effect. Though clouds and darkness are round about him,"" so that we know not the way that he takes, verily he is a God who hideth himself; yet judgment and justice are the habitation of his throne; and so will it appear when the mystery of God shall be finished, and the heavens shall declare his righteousness, and neither earth nor hell shall have any thing to object against it Sooner or later the Lord will be known by the judgment which he executes.

Look up, (my brethren,) look up with an eye of faith to heaven above, and see the Lord God Omnipotent upon a throne, high and lifted up;® the throne of glory, the throne of government, which he has prepared in the heavens,? and established there, though the heathen rage, and the floods lift up their waves :<i and hence let us take encouragement to hope, that in due time we shall see an effectual check given to

k Ps. cvi. 42. a P». 1. 6.

I laa. zxxii. 15. o Im. vi. I.

m Pi. xcvii. 2. P Pi. ciil. 19.

the '* boundless ambition of France," as the proclamations often call it The universal Monarch will not suffer himself to be rivalled and insulted bj a bold pretender to an universal monarchy; nor will he, who alone is absolute, have the flowers of his crown plucked by a pretender to absolute sovereignty. The humbling and abasing of such proud men, treading them down, and hiding them in the dust together, by which the great Jehovah proves himself to be God ; and in which he glories, above any thing, in his discourse with Job, out of the whirlwind : Do thou do to (says he) and then will 1 alio confess unto thee,' And will he not do it io oar day?

Look abroad, (my brethren,) look abroad with pleasure upon this earth, and see it, as wild as it is, and as bad as it is, under the government of a righteous God, whose eyes run to and fro through it, and who does according to his will, not only in the armies of heaven, who are not too high to be above his control ; but among the inhabitants of the earth, who are not too mean to be below his cognizance. Thej are mistaken who think God has forsaken the earth,* and that he cannot judge through the dark cloud ; * who say in their hearts, God hath forgotten, and, T^ou wilt not require it. The day is coming when it shall be so evident, that every man will own it: verily there is a reward for the righteous; verily there is a God that judgeth in the earth,"*

Suppose we could not read the doom of the papacy, and the French tyranny, out of the depths of the Apocalypse, we may read it out of the Proverbs of Solomon, the plainest book in all the Bible; for there we are told, men's pride will bring them low ; wealth gotten by vanity will he diminished; he that seeheth mischief it shall come upon him ; and whoso doth violence to innocent blood, shall flee to the pit, and no man shall stay him. And no word of God shall fall to the ground.

The tender concern God has for his church and people. His redeemed are very dear to him, and he is jealous for them, as his portion, and peculiar treasure; he takes pleasure in their prosperity, and in all their afilictions he is afflicted; and he takes what is done against them as done against himself: and shall not he avenge his own elect, because they are his own ? He who purchased the soul of his turtle dove with the blood of his Son, will not deliver it into the hand of the multitude of its adversaries J*

Especially, considering how much his own honour is interested in the concerns of his church and people. If they be abandoned and cast out of his care what will the Egyptians say; it will for ever disgrace the throne of his glory, and be the reproach of his government; so that how mean soever they are, and unworthy he should do any thing for them; yet,

q Ps. xcili. 2, a. r Job xl. 12-14. ■ Ezek. ix. 9.

t Job xxil. 13. u p& Iviii. II. ▼ Pa. Uxiv. 19.

ENGLAND'S HOPES.

753

DO doabty he will work for his own name, his own great name, that that may not be polluted among tbe heathen.

The many exceeding great and precious promises which he has made in his word concerning his cborcb, and on which he has caused us to hope: on these our faith mast build, and we shall find them a firm and never failing foundation. God has spoken in his holiness,^ and we will rejoice in what he has promised, it is all our own. He has promised, that he Killjud^e far kit people, and repent himself concern" ing hit servants^ when he Meet that their strength is gone.' That far the oppression of the poor, and the sighing of the needy, he will arise and set them in safety,^ That the Redeemer shall come to Sion, and turn away wigodliness from Jacob.* That there shall be no more any priching brier or grieving thorn, nor any to hurt or destroy in all the holy mountain.*

It was shown in vision to the prophet Daniel what ^reat havoc would be made, by persecuting powers of the church in the latter times of it; but at the same time, the deliverance of the church and the destruction of its enemies is foretold. Antiochus shall be mighty, and shall wonderfully destroy the peo-pUof the Holy One : and through his policy he shall cauts craft to prosper in his hand, and he shaU magnify himself in his heart; and by peace (more than by war) he shall destroy many, (who can avoid thinking of the French king at the reading of this ?) but he shall U broken without hand ;** or, as it is in a parallel place, he shall eonu to his end, and none shall help him,^ And of another great enemy, arising out of the fourth kingdom, which seems to be the papacy, it b said, that he shall wear out tfte saints of the Most High, and think to change times and laws by an unlimited power; and they shall be given into his hand, hj the divine permission, for wise and holy ends, «a/i7 a time, times, and the dividing of time.^ But what will come of him at last ? Shall he reign thus for ever, because he clotheth himself with cedar ?* No, the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. The God of troth has said it, and shall stand firm. Be that leadeth into captivity, shall go into captivity ; and he that hiUeth with the sword, shall he hilled by the sword, when his day shall come to fall: and in the mean time, here is the patience and the faith of the saints/

2. The performance of these promises to the church in all ages: God has often delivered, always de* livered at last, and, therefore, we trust he does and viil deliver. After Israel's long affliction in Egypt, ^at house of note bondage, at length God came down to deliver them, and gave an emblem of their condition in a bash that burned, and yet was not consumed. In the times of the judges, first one

I Rom. si. 26.

« Deut. sxxii. 90, y pa. xii. &.

• Is:i x1 ft b Dan. viii. 94. S&.

3c

enemy, and then another, mightily oppressed them, for so many years; but in due time God raised them up a deliverer, and sent from heaven to save them. The captivity in Babylon came to an end at the set time. The treading under foot of the sanctuary, by Antiochus, was limited to a certain number of days, and then the sanctuary was cleaned.* Thus the Jewish nation, as long as it continued the church of God, though often distressed, was still delivered, till by rejecting Christ and his Gospel, they threw themselves out of the church ; and now they wait in vain for redemption from their present dispersion, and cannot expect it till they shall look unto him whom they pierced.

The Christian church has been often afflicted from its youth up, groaned long under tbe yoke of the pagan powers ; but in Constantine's time the year of the redeemed came, when the great red dragon was cast out, and his angels who adored him were cast out with htm; when idolatry was abolished, and persecution came to an end, and that voice was heard in heaven. Now is come salvation, and strength, the kingdom of our God, and the power of his Christ.^ —^Many have been the troubles of the followers of Christ; but the Lord has delivered them out of them all. Now, God is the same yesterday, to-day, and for ever; he is God, and changes not; his arm is not shortened, his ear is not heavy, his love is not spent, nor are his counsels changed: and, therefore, we are sure, the year of the redeemed will come in due time, and though it tarry we will wait for it; for the vision is for an appointed time, and at the end it shall speahf and shall not lie.

III. What encouragement we have to hope that the year of the redeemed will come shortly; that the rescue of the oppressed and the ruin of the oppressor is not far off; that the progress and advancement of the protestant religion in Europe, with the reviving and flourishing of serious piety in all the churches of Christ, are blessings at the door.

As to this, let me premise, that we ought to be very sober and modest in our conjectures concerning the time of the accomplishment of Scripture pro<> phecies. Buxtorf, I remember, somewhere quotes a saying of the Jewish rabbins, Rumpatur spiritus eorum qui supputant temporar^Calculating the times breaks the spirit. They have so long and so often looked for the coming of the Messiah, and been disappointed, that they curse him who fixes the time of his coming. We despair not of the things themselves that God has promised; but we presume not to limit tbe Holy One of Israel, or to set him his time ; we wrong the promise by doing so, and are tempted to think, when Providence breaks our measures, it is the breaking of God's word,—and nothing tends more to the breaking of our spirits: whereas

e Dan. xi. 49. f Rev. xili. 10.

d Dan. vli. 25.16. ff Dan. viii. 14.

e Jer. xzii. Mi h Rev. xtl 9.10.

ENGLAND'S HOPES.

he that helieveth doth not mahe haste. Many who have been peremptory in foretelling the time when the year of the redeemed would come, have had the mortification of living to see themselves mistaken.

If we look into ourselves, we shall find a great deal to discourage us, and make us fear that this glorious year is yet a great way off; so conscious are we to ourselves of a frame and disposition of soul that renders us utterly unmeet to share in the joys of such a day. Our faith is weak ; our spirits are narrow; our prayers are cold and customary; our conversation loose and careless; and the things which remain among us are ready to die. Iniquity abounds, and the love of many is waxen cold. Our own private interests, it is to be feared, lie nearer our hearts than the great and general interests of the kingdom of God among men. Our divisions are very threatening, especially the mismanagement of them: these are ill omens, and occasion many a melancholy thought to those who seek the good of the gospel Jerusalem. We now think ourselves within sight of Canaan: but how justly might God for our unbelief and murmuring hurry us back into the wilderness again, and swear in his wrath that we should never enter into his rest ? We should have the more reason to fear these fatal consequences of our present distempers, but that it is intimated to us, that the Son of man will come at a time when he shall find little faith on the earth,* that the divine fidelity be the more magnified.

But for all this, we are not altogether without hope, that the year of the redeemed may come shortly: who knows but that this year, which we are now brought to the beginning of, may in some instances go far toward it? Though if it should set us back, and prove a year of disappointment, we must own that God is righteous; yet if it should set us forward, and make large advances towards it, we shall have this to add to the comfort of it, tliat it will be the answer of our prayers, and the crown of our hopes in God at the beginning of the year.

I dare not build much upon the opinion of Mr. Joseph Mede, and other learned men, (though I have a great value for their judgment,) who compute the period of 12G0 days, that is, years, so often spoken of in the Revelation, which should end in the resurrection of the witnesses, and the downfall of Babylon, to fall not many years hence. However that be,

1. It is plain that the measure of the iniquity of the church's enemies fills apace: the powers we ar6 contesting with, after all the mortifications they have been under, as if they had bid defiance to repentance, seem to g^w more and more false and treacherous, cruel and barbarous; which cannot but ripen their vintage apace for the great wine-press of the wrath of God.^ That which hastened the descent

i Luke Tcviii. 8. k Rev. xlv. 19. i Isa. xW. 17.

■u Dan. iv. V7. » tsa. xzxiii. I.

of the king of Babylon down to the sides of the pit, was, not only that he had made the earth to tremble, and shaken kingdoms; that he had made the world as a wilderness, and destroyed the cities thereof; but, which was worst of all, he opened not the house of his prisoners,* that is, God's Israel, whom he detained in captivity, those poor to whom Daniel counselled him to show mercy, that it might have been a lengthening of his tranquillity."

Well, when he who spoileth though he was noi spoiled, and dealt treacherously with those who d^alt fairly with him, shall cease to spoil, and shall fnake an end to deal treacherously ;* not in a way of reformation, that we have more reason to pray for than hope for, but so as that his measure shall he full; then expect that he shall be spoiled, and men shall deal treacherously vrith him, that is, shall show him that he has wretchedly deceived himself. Bahy-lon's doom is, Reward her as she rewarded you.*

2. The present posture of affairs gives us a very hopeful prospect The pride of the French king has been much humbled of late, and his power broken; and (which is very encouraging) the great things done against him, have been done chiefly by protestant armies, which, we hope, will animate protestant princes and states to unite for the support of the reformation, that it may recover the ground which in many places it has lost, and may (^in more; for many, we hope, will join themselves to us, when they see that God favours our righteous cause, and that he is with us of a truth.

For our future safety, Manoah's wife shall be my prophetess: If the Lord had been pleased f kill us, he would not thus have accepted and answered our prayers, nor would he, as at this time, ha»e showed ns such things as these.^

And for our further success and victory, even Haman's wife shall be my prophetess: If Mordecai he of the seed of the Jews, before whom thou hast begun to fall, there is no remedy; the seed of the Jews will without fail be victorious, whenever the scale turns in their favour; thou shalt noi prevail against him, but shalt surely fall before Aim.^ As for God, his work is perfect; when he begins he will make an end. What we have received from God imboldens us to expect more; when God brake the heads of Leviathan' in pieces, he gave him to he tneat to the faith and hope of his people inhabiting ike wilderness, and so encouraged them to expect, that they should inhabit Canaan shortly. God is plainly selling Sisera into the hand of a woman.

IV. Nothing remains now, but to tell you in a word or two, what is our duty in reference hereunto. Have we all this reason to think that the year of the redeemed will come, that surely it will come quickly ?

e Rev. xTiii. 6. 1 Esth. v1.13.

P Judg. xlli. S3.

r Ps. Ixxiv. 14.

ENGLAND'S HOPES.

756

I. Then let os be very earnest with God in prayer, to hasten this glorious year. When Daniel understood by books that the seventy years of Jenisalem's desolations were just expirinj^, then he set his face vilh more than ordinary ferroar and fixedness to seek the Lord God by prayer and supplication, with fasting.* When we see mercies coming toward as, let as go forth to meet them, with so much the more cheerfolness, by oar prayers. Men ought always to ^ay, and not to faint ;^ but, especially, at such a time, that when God's beloved is delivered^ and- he saves witk his right hand, we each of us may have the pleasure of saying, with the Psalmist, God has therein answered me,^

Let our closets and families witness for us, that we pray, that we pray daily, that we pray earnestly, for the peace of Jerusalem, as those who prefer it before our chief joy. Pray for the uniting of pro-testants at home, and for protestant princes and states abroad; pray for the prosperity of our armies and navies, and those of our allies; pray for the pouring out of the Spirit upon us from on high, and then the year of the redeemed would soon come.

2. Let us prepare ourselves for the comfort of those great things, which we hope God will do for his church in our days, by bringing every thought within us into obedience to those two royal laws of holiness and lore. When we expect God to do wonders amonf^ us, it concerns us to sanctify ourselves.* I«et las carry on the holy war in our own bosoms against sin and Satan, the world and the flesh, with vigour, and pursuant to our baptismal TOW, fight mamfaily under the banner of the Lord Jesas; then naay we hope that our prayers for the prosperity of the war our nation is engaged in, will be acceptable, and prevalent in heaven. But what joy can we hawe of our triumphs over the French, if we suffer our own lusts to triumph over us ? If indeed we desire the progress of the reformation in the churches of Christ, let us show it by carrying on

• DaiLULS.

t LukexviU. l.

• Ps. eviii. 6.

the reformation of our own hearts and lives and families. Remember that law of Moses, When the host goeth forth against the enemy, then heep thyself from every wiched thing, lest you undo by your sins what they do by their swords.

3. Let us with patience wait for the year of the re* deemed. If the days of our brethren's affliction should yet be prolonged, and their deliverance be deferred, yet let us not be weary, nor faint in our minds. Though the year of the redeemed come not in our time, the time we looked for it, yet believe, it will come in the best time, the time that infinite wisdom has appointed; and when it does come, it will abundantly reoompense us for all our waiting. The longest voyages make the richest returns; and the church's triumphs are the most welcome, when they are the crown of great and long expectations: So, this is our God, we have waited for himJ* Let us not upon every disappointment, arraign either the providence of God, or the conduct of those in public trusts. Leave it to God to govern the world, and to the queen and her councils under him, to govern the realm; and let us in our obscurity be easy and satisfied, and believe that all will end well at last

But if the year of the redeemed should not come in our days; if the carcasses of this generation should fall in this wilderness, as justly they may for our unbelief and murmuring, and we should not go over Jordan to see that goodly mountain, and Lebanon: yet let it suffice us, that those who shall come after us shall enter into that rest. Joseph dies in Egypt, but lays his bones in confidence that God will surel}' visit Israel. Let us give all diligence to make sure our eternal redemption, and then we shall be happy, though we live not to see the glories of the year of the redeemed on earth; and may depart in the pro* phet Daniel's dismission. Go thou thy way till the end be, for tliou shalt rest; and, whatever thy lot be on earth, thou shalt stand in thy lot, (and it shall be a blessed lot,) in the end of the days."

V Josh. iii. 4.

w lia. zxT. 9.

s Dan. xii. IQi

Zc2

A SERMON

CONCERNING THK

WORK AND SUCCESS OF THE MINISTRY;

Preached at the Tuealay Lecture, at Salters* Hall, June 25, 1710.

Lure x. 6, 6.

And into whatsoever house ye enter, first say, Peace be to this house. And if the Son of peace be there, your peace shall rest upon it; if not, it shall return to you again.

Prospect of success, as it is the spring of action, so it is the spur to industry and resolution. Issa-char, that tribe of husbandmen, would never bow his shoulder to bear, and couch, as he does, between two burthens, much less could he rejoice in his tents of labour, but that he sees the land is pleasant,^ and from it he hopes to reap the precious fruits of the earth: nor would Zebulun, that tribe of mer-chants,be a haven of ships, and rejoice in his hazardous going out, but that he expects to suck of the abundance of the seas, and of treasures hid in the sand.^ Whatever business a man has, he cannot long oblige himself to abide by it, unless he can promise himself to get by it.

N.ow it is worth while to inquire, what is the gain, and what the success, which we, who are ministers, have in prospect, and which we bear up ourselves in our work with the prospect of. What is it which we may feed ourselves with the hopes of?

1. Worldly advantages we must not promise to ourselves, in common with the children of this world: for the soldiers of Jesus Christ, though they walk in the flesh, do not war after the flesh ;^ they negociate the affairs of a kingdom that is not of this world.

They who deal in secular business, think they succeed well and gain their point, if they raise an estate, and advance their families, and make to themselves a name among the great ones of the earth; they rejoice because their wealth is great, and their

• Gen. xlix. H, 15. « 2 Cor. X. 3.

b Deat. xxxiii. 19. d 1 Cor. ix. H.

hand has gotten much, and say, Soul, take thine ease. But the ministry, though it is the best calling, is the worst trade, in the world; that is, it will prove so to those who make a mere trade of it, looking no further than to get money by it, and to enrich themselves.

We cannot propose to ourselves advantages of this kind, for the same Lord who ordained, that they tcho preach the gospel should live of the gospel^^ and live comfortably, has also told them. In the world ye must have tribulation.^ Nay, we may not make these things our end in undertaking or prosecuting this work: we debase our calling and contradict our profession if we do. Shall we, who preach the great things of another world to others, so far forget ourselves as to seek great things to ourselves in this world, when God in saying to Baruch has said to all his servants the prophets. Seek them not ?^

2. Spiritual and eternal advantages in the other world, if we be faithful, we may hope for, and encourage ourselves with the prospect of, in common with all good Christians. If we be sincere, and diligent in our work, and our hearts upright with God, we shall have the favour of God, and the testimony of our consciences for us, and eternal life in its earnests and first-fruits abiding in us; and it is much our own fault, if we excel not in graces and comforts, by our constant converse with divine things. And if through grace we endure to the end good and faithful servants, our Master's ** Well done," the joy of our Lord into which we shall enter, and the crown of life ^ which we shall receive when the chief Shepherd shall appear,** will be an abundant recompence for all our services and sufferings: and we shall then say, we have had good success in our work.

Let us therefore fear, lest such a rest, such a glory.

e John xvi. 33. cr Matt. xxy. 21.

f Jcr. xlv. 5. I Pet. V. 4.

A SERMON, &c.

767

being set before as, any of us should seem to come short of it,* and lest while we preach to others, and show them the way to heaven, we ourselves should be shut outf and become cast away at last ;^ and, being moved with this fear, let us walk very circumspectly, and take heed to ourselves, that we may not ODly save those who hear us, but ourselves in the first place. Bat,

3. There is a particular good success besides this, which faithful ministers have in prospect, which they aim at, and animate themselves with, in their work, and that is, doing good to the souls of men ; and, as instruments in the hand of God, serving the interests of Christ's kingdom in the world. We are shepherds, we are vine-dressers, and we reckon we have l^ood success, if the flock increase, and the vineyard flourish, and be fruitful, to the honour of him who is the great Owner of both. We are Christ's soldiers, and if we be instrumental to curb and restrain the enemies of his kingdom, and to reduce and protect the subjects of it; if by the blessing of God on our ministry the ignorant be instructed, the simple made wise for their souls and eternity, and the wise made to increase in learning; if the bad be made good, and the good made better ; then do we prosper, and then have we good success. This is that we should faaTc in our eye, and which we should lay near our hearts, with seriousness and concern to the last de-l^ree. That is that, for the compassing of which we should study and use the most apt and proper means, and should willingly spend and be spent; it is that fmit of the travail of our soul, which, if we see it, will be abundantly to our satisfaction,* and the pain will be forgotten for joy of it; but if we see it not, the case is more sad than that of a miscarrying womb and dry breasts," and because of it we go on in heaviness, nay, in bitterness of spirit."

But though so much of ^our comfort is bound up in the success of our labour, yet we lie under this disadvantage, above those of other professions, that we are at g^eat ancertainty concerning it, and for the most part very much in the dark. The physician knows whether he cures his patietat or no, and the lawyer whether be carries his client's cause or no: but we preach, from day to day, to work upon the hearts of men ; and though sometimes the eflect is visible either one way or the other, some men's sins <re open beforehaud^ and the good works of some are likewise manifest be/orehand,^ some are much our joy and crown, others much our grief and shame;— yet more often it is not so; we cannot tell who are savingly wrought upon, and who are not: but this makes the foundation of God to stand sure. The Lord hmps tkem that are hisj^ whether we do or no. And in this matter, which cannot but be very much upon our hearts, this text will give us both direction and

H«t». \y. 1.

■ Hos. ix. 14.

k 1 Cor. ix. 37. I Isa. lili. II.

n Ezck. lit. 14.

satisfaction: for it shows us how we must do our duty, and then leave the success with the grace of God,—as in the affairs of this life, we are to leave it with the providence of God.

The text is part of the instructions which our Lord Jesus g^ve to the seventy disciples, when he gave them their commission ; for those two will go together : Christ sends none on his errand, whom he does not give in some measure to understand their message. These instructions here are much the same with those he gave to the twelve apostles; and what he said to them both in exhortation and encouragement, he says in effect to all his ministers, excepting some few things that were peculiar to the state and work of those first preachers of the gospel.

My text will give us not only a fair occasion, but good help too, to consider two things :

I. The work and office of ministers; wherever they come, they are to say. Peace he here,

II. Their success in the discharge of this office; which is according as they da or do not meet with the sons of peace. And the opening of these two things, I trust, by the blessing of God, may be of some use both to ministers and people.

I. We may observe here, what the charge and work of gospel ministers is, and what they are warranted and instructed to do; they are appointed by the Prince of peace to be the messengers of peace, and wherever they come, they are to say. Peace he here. If a minister be asked, as Samuel was, Comest thou peaceahly, he may answer in the name of him who sent him. Yes, peaceahly i^ and such their temper and behaviour ought to be, as to be able to answer so for themselves. They are heralds indeed to proclaim war against sin; but to the children of men they are sent as ambassadors preaching peace by Jesus Christ;' who himself first came (as one pleased he had such an errand to perform) and preached peace to them that were afar off, and to them that were nigh ;* and has appointed his minis* ters as residents to negociate this great affair, while time lasts, for so long the treaty will continue.

1. The ministers whom Christ here sends forth are supposed to enter into private houses; and that under the character of Christ's ambassadors, and in the execution of their office,—^the business of which they must be carrying on, not tfniy inte whatsoever synagogue, but into whatsoever house, thc]^ enter. We shall find them \n private houses, either because thither their public preaching will be driven, or because thither they themselves will carry it.

(1.) Sometimes they were forced into such comers^ Though the message they brought had every thing in it to recommend them to an universal acceptance, yet it is probable, in many places they were not permitted to preach in the synagogues; the rulers

o 1 IMm. V. 24, S5. p 9 Tim. 11.19. 4 I Sam. xvi. a.

r Acts X. 38. ■ Eph. ii. 17.

r68

A SGRMON CONCERNING THfi

there who had a Jealous eye upon them would take care to keep them thence; and they then retired Into private bouses, and preached to as many as would come to hear them there. Those who cannot do what they would for Ood and the souls of men, must do what they can, and God will accept of them.

The g^ospel of Christ is never the less honourable in itself, nor should be ever the less acceptable to us, for any disadvantageous circumstances of this kind, which the preaching of it may be at any time reduced to. It is not the place but the heart that God looks at.' It was in the house of Cornelius that the Holy Ghost first descended, in the dew of Peter's preaching upon the Gentiles. The master of the feast sent his servants into the highways and the hedges, to invite guests to the wedding supper.

And those who, in such a cloudy and dark day, open their doors to God's ministers and people, out of a sincere love to Christ and his gospel, whatever inconvenience they may sustain, shall be no losers by it in the end ; sure a church of Christ brought into a house (and we often in the New Testament meet with a " church in the house *') cannot but bring as valuable a blessing along with it, though perhaps not so sensible a one, as the ark of God brought into the house of Obed-edom." Simon Peter was soon repaid with a great draught of fishes, for lending Christ his boat to preach a sermon out of,* and (which was a better reward) was made a fisher of men.

We have reason to be thankful to God that we arc not reduced to Such straits as our suffering brethren in France are at this day reduced to ; but it is our wisdom to prepare for changes, and to resolve, that whithersoever the ark removes, we will remove and go after it.*

(2.) They always embraced such opportunities of spreading the gospel, and doing good to the souls of men, as visiting people at their houses gate them. Our Lord Jesus preached wherever he visited. Mary heard his word, and Martha should have heard it, in their own house.^ St. Paul, at £phesus, taught not only publicly in the synagogue, and the school of Tyrannus, but from house to bouse ;7 and the apostles, at Jenisaletn, not only in the temple, but ffi every house continued to teach and preach Jesus Christ*

Private and personal application Would make our public work the more successful; and some, perhaps, will ^ve a more earnest heed to that which is spoken to them, by themselves, about their souls and their salvation, than to that which they only hear in common with others. Peter must not only cast a net, but sometimes cast a hook, into the sea, with '^hich the fish may be caught that had escaped the

«AcUi. 24. u 3 Sam. vi. 12. ▼ Luke v. 3,4. w Jnsh iii. 3. A Luke X. 39. 7 Acts XX. ». * Acts v> 42/

net" And if the words of the wise be as iiiit7#, this will help to fasten them, as naiU in a sure placed Hereby we may come to know what people have to say against being religious, and what their excuses are with which they support themselves in a sinful way; and by giving suitable answers to both, may help them over the particular difliculty that lies id their way.

Thus, we may express more condescension and compassion (two excellent principles in a minister) than We can in our public administrationfl. Thus, we may give more particular reproofs and admonitions, counsels and comforts, suited to the case of each person and family; may, with that which is indeed the tongue of the learned, speak a word in season f and may learn the better how to direct the arrow in public, that it may not alwilys come from a bow druum at a venture.

But if the priesfs lips should keep knowledge^ and have it ready to impart upon all occasions, the people should seek the law at his mouth,^ and desire instruction. Ministers would gladly give you the best advice they can about your spiritual concerns, if you would atk it, or give tkem an oppartunitg Jtfr it; and, when they come to your houses, or you are in company with them, would ask, (as of old they used to do of the prophet,) Wkat hatk the Lord an-iwered thee? and, What hdth the Lord spoken?* Watchman, what of the night ? They who would have the benefit of an oracle must consult it.

2. They are instructed to say. Peace he to this house; that is, to the inhabitants of it; to all uniler this roof; to the master of the family, for be he ever so great he needs this blessing; and to all the mem-* hers of the family, for be they ever so mean they are not excluded from this blessing. In Christ Jesus there is neither bond nor free. Ig^atius's bishop was to take cognisance even of the servants of the families that belonged to his charge*

Peace be to you, was a common form of salutation among the Jews; but no doubt it is here intended for more than a compliment, or a piece of civility and good manners: it does indeed well become Christ's ministers to be very respectful and obliging to all. The just and undissembled expressions of honour and tenderness to those with whom they con-* verse, will not only be an ornament to their profession, but may help to gain them an interest in the affections of people, improvable to the best purposes; as on the contrary, their ministry may be prejudiced more than they are aware of, by a rude and morose behaviour. But these words here< are to be used by them in the same sense, and with the same solemnity that Christ used them to his disciples, after his resurrection, when he stood in the midst, and said unto them, once and again, Peace be unto gou ;' by

• Matt. xvii. 27. bEccl.xii.il. o Isa. 1. 4.

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759

which he lodged this peace with Diem, as a sacred deposit, to be commonicated by them, as his agents, to the cbarch: Peace be to you, and, in you, to all belieren. Reoeiye the olive-branch of peace, and carry it with yon to all nations; receive from him vho has authority to g:ive it, and who can conunand peace to be the fruit of the lips, the fruit of your lips.' They were to go into all the world, with these words in their mouths. Peace he unto you. They were for peace; but when they spake, the world was forward—with them, with Christ himself.

Nov the gospel they preach was an everlasting gospel,' and Jesus Christ is, in it, the same to-^y that he was yettertUy; ^ and, therefore, what ikey were to say, in the same name, we are to say, we do say: Peace he unte you, I say, (the unworthiest of all who are employed on this great errand,) Peace he to tkii congregation; Peace to everyone who hears me this day. For my brethren and companions* eake^ I viU now say, Peaea be unto you.^ That is,

(1.) We are to preach peace to all; to publish and proclaim the gospel of peace; to notify to the children of men the covenant of peace; to invite them to come and take the benefit of it, and for their greater satisfaction to administer the seals of it When the first-begotten was brought into the world, the angels of heaven, in token of their com-manion with the church militant, sang. Glory to God in the highest, on earth peace ;"* and when he was brought into Jerusalem, the disciples on earth, in token of their communion with the church triumphant, sang. Peace in heaven, and glory in the high-fil,'—40 that both ^the upper and lower world share in, and give thanks for, this peace. The mi-nisten of the gospel bring good tidings, for they publish peace.* Wo are warranted to make a general offer of peace to all, upon easy and reasonable terms: Peace, that is,

[1.] Reconciliation,—and no war. The case is plain that sin has been the parent of disagreement between God and man. As soon as ever man had eaten the forbidden fruit, his God, who made him, became his enemy and fought against him ;p in token of which, a cherubim was set, with a flaming sword that turned every way, threatening death, while he l^ept the way of the tree of life.^ The quarrel is hereditary; we are by nature children of wrath, be-caase children of disobedience; the broken law lays OS under the curse, and sets the terrors of God in array against as. And if God proceed in his con-troTersy with as, it will certainly terminate in our endless ruin; for who knows the power of his anger ? Bat is the breach wide as the sea, that it cannot be healed? Is the case desperate? Blessed be Cod, it is not; the gospel we preach shows us that

f la. ItU. 19. h Pt. cxx. 7. 1 Rev. xlv. 6. k Heb. xtlL 8.

I Ps cxxil. ft Gal. ri. 16. m Luke ii. 14.

> Lake six. 3p. o isa. UL 7. p Ua. ]xiU. 10.

God'.s thoughts toward us are thoughts of peace;'' that Christ undertakes to be our peace ; * and thus the counsels of peace were between tJiem both.*^ It discovers to us how satisfaction was made for the violation of the first covenant, and a foundation laid for a treaty of peace; how the enmity was slain by the cross of Christ, and a happy expedient found to bring God and man together again in a new covenant. Behold, we bring you glad tidings of great joy, the best news that ever came from heaven to earth, that God was in Christ, reconciling the world unto himself^ There is not only a cessation of arms, and a truce for a time, but methods proposed for a lasting, an everlasting, accommodation; Infinite Wisdom having found a ransom.

Now when we say. Peace be unto you, we thereby proclaim to the rebellious children. That whoever will may come and take the benefit of this act of indemnity; conditions of peace are offered them, which they cannot with any colour of reason except against; God is willing to be reconciled to yon upon gospel terms; and, therefore, we as ambassadors for Christ beseech you in his stead to be reconciled to him.^ You deceive yourselves into your own ruin, if you say you shall have peace though you go on still in your sins ;* but we court you to your own happiness, when we tell you you shall have peace, if you return, and repent, and yield yourselves to the Lord. The great God, by his prophet, has as.snred us, thnt he is not implacable, for fury is not in him ; * (righteous he is, but not furious;) yet witlial that he is irresistible, and we are unable to stand before him, for who would set the briars and thom» against him in battle f which will be so far from giving check to a consuming fire, that they will bring fuel to it; be will yo through them, yea, he will bum them together. What must a man do then who sees himself ready to be swallowed up by the divine wrath? The God of heaven tells him what he must do: Let him take hold on my strength^ (take hold by a lively faith on Christ crucified, who is the power of God, and his arm revealed,) that he mahe peace with me; let him submit, and return to his allegiance, accommodate himself to his God, and to his duty, and he shall mahe peace with me; he shall have the comfort of it, and all shall be well.

[2.] Riches,—and no want. It is not only the extinction of an unhappy controversy, but the settling of a happy correspondence; Peace be to you, is as much as All good be to you. When the Psalmist prayed for peace within Zion*s walls, he explained himself in the next words, prosperity be within thy palaces ;' and meant no less, when, for his brethren and companions' sake, he said. Peace be within thee. So when we say. Peace be to this assembly, we make

q Gen. iii. 34. r Jer. xxix. 11. « Eph. ii. 14. t Zech. vi. 13.

u s Cor. V. 10. V 2 Cor. v. 30. w Deut xxix. 10.

x IflL xxvii. 4» & y P>. czxii. 7, %

A siRMON CONCERNING THE

you in God's name a fair offer of life and all happiness; of all that which is agreeable to the nature of your souls, as you are rational and immortal creatures,— and to their necessity, as you are guilty and sinful; of tlie benefit of all those exceeding great and precious promises, which will make a portion for you, 9, portion for ever, for the life that now is, and that which is to come.

Peace he to you, that is, prosperity, soul prosperity, all the welfare of both worlds, the unsearchable riches of Christ,^ and all that substance which they who love wisdom are made to inherit ;^ not only food that you may live, but gold tried in the fire that you knay be rich.<= AH the treasures that are hid in the new covenant, in that abridgment of it, God will be to you a God; they are all your own, if you please to make them so by a lively faith. This spiritual wealth and riches shall be in thathouse on which this peace rests, even righteousness that endures forever.*^

Peace be to you, that is, comfort and joy, and a holy serenity and satisfaction of soul, such as the smiles of the world cannot give, nor its frowns take away; that peace which is the effect of righteousness, even quietness and assurance for ever;« everlasting consolation, and good hope through grace. This is that wine and milk, that nourishment and refreshment for the soul, which are to be bought without money and without price '/ that water of life, of which we may take freely, abundantly, and free of cost.> This day is salvation come to this house,^ so our Saviour himself explains this comprehensive word: Peace be to this house, all the things that

ACCOMPANY salvation.

We arc in God's name to make a general offer of this peace to all, not knowing to whom it belongs, or who will accept of it: as Cyrus proclaimed liberty to all the children of the captivity, though none shook off their chains, but those whose spirits God raised to go up. The offer is made to you this day, and we beseech you that you receive not the grace of God herein in vain. You are not sure that ever you shall have another offer made you, and therefore, for the Lord's sake, do not reject this.

(2.) We are to pray for peace to all; not only to make a tender of it, but to seek unto God for it. Peace be unto you is the benediction, which with grace, necessarily prefixed, the apostle Paul gives to all his friends to whom he directs his epistles, Grace be unto you^ and peace. And all the ministers of Christ must give themselves to prayer as well as to the ministry of the word,*' must speak to God for yon, as well as/rom God to you. The priests under the law were not only to teach the people the good knowledge of God, but to bless them in the name of the Lord, to bless them with this blessing in the text,

• Eph. iii. 8. b Prov. viii. 21. e Rev. iii. 18. d pg. cxii. 3. e in. xxxii. 17. f laa. Iv. I. v Rev. xxii. 17.

h Luke XIX. 9. 1 Ezra i. 3, 5. k Acts vi. 4.

The Lord lift up the light of his countenance upon thee^ and give thee peace.^

Our prayers should be mixed vrith our preaching, as St. Paul's are with his writing, in all his epistles. A devout and pious ejaculation in the midst of a discourse, may help to raise the hearts of those we speak to, as well as our own. However, our preaching must be both prefaced and attended with oar prayers, else we do but half our work, nay, we do none at all to any purpose. The watchmen on Jerusalem's walls must give God no rest, but continue instant in prayer :*" and certainly we shall do so if we be in good earnest in our work, and desire to see the fruit of it; for it depends entirely on the divine blessing. We labour in vain, if.God say of us as he did of some of the prophets of old, they shall not profit this people at all:'^ nor will our pains in dressing the vineyard turn to any account, if God command the clouds that they rain no rain upon it.^ And the dews of this blessing must be fetched down by prayer. God will for it be inquired of, and it is fit he should.

It is certain that God's grace can bring people to heaven without our preaching: but our preaching can never bring people to heaven without God's grace; and, therefore, we should be as much in care, as much in eame.st, to pray for the operations of grace, as to p^^opose the offers of grace; and may better expect in that way to succeed. If we cannot preach people to Christ, let us endeavour to pray them to Christ; for in vain do we merely prophesy upon the dry bones, saying, Oye dry bones, hear the word of the Lord, for though the effect of it may be a noise and a shaking, yet still there is no breath in them; we must therefore look up, by prayer, to the Spirit, as the prophet did. Come, O breath, and breathe upon these slain ;^ and if a spirit of life from God enter into them, then, and not till then, we gain our point. God can persuade Japhet to dwell in the tents of Shem,<i when we cannot.

Let us therefore pray for the peace of the church —^the house—^the heart—^into which we enter with the gospel: that is,

[1.] We must earnestly desire the welfare and salvation of precious souls; and not be cold and indifferent about it We know not God's secret vrill, and therefore must concur with his revealed will; by which it appears, not only that he does not desire the death of sinners, but that he most pathetically wishes their life and happiness ; O that thou hadst hearhened to my commandment ." says he; O that Israel had walhed in my ways /* And when they promised fair, O that there were such a heart in them /* And thus should we stand affected:—'* Here are precious souls, capable of eternal bliss, but in danger of eternal ruin; O that we could prevail with

1 Numb. vi. 26. m Issu Ixii. C,

o laa. V. 6. p Ezek. xxxvii. 7—10.

r Isa. xlviii. 18.

• Ps. Ixxxi. 13.

B Jer. xxiil. 39. q Gen. ix. 27. t Deal. V. 39.

WORK AND SUCCESS OF THE MINISTRY.

761

them to flee from the wrath to come, and to lay hold on everlastiDg life! O that we might be instrumental to snatch them as brands out of the burning, and to present them as living sacrifices to God!"

We should earnestly desire the salvation of all, and the iuectss of the gospel in the hands of others ; St. Paul was the apostle of the Gentiles ; and yet bis heart's desire and prayer to God for Israel is, That they may be saved," and that the apostles of the circumcision might see of the fruit of their labours. But we should, in a special manner, be wlicitons for the spiritual welfare of those to whom tct are sent, and with whom we deal; the flourishing of the vineyards which we are made the keepers of. These were to the apostle as his children, his little chiidreo, whom he had a particular tenderness for, and of whom he even travailed in birth again to see Christ formed in them ;* he was even pained to see the accomplishment of his desires and hopes concerning them. How greatly did he long after them ti// m the bowels of Christ Jesus,'' The Lord fill all his ministers with such a love as this to precious souls; that, as Titus did, we may walk in the same spirit, in the same steps, with blessed Paul; being Hilling and glad, as he was, to spend and to be spent for their good.'

[2.] These desires of the salvation of souls must le offered up to God in prayer. We must look up to God, and beg of him to pity and help those whom we pity, but cannot help without his grace, that are vet in the gall of bitterness and bond of iniquity, <ind to deliver them from going down to the pit. ^\'e bring them the means of grace ; but we must look up to him for a blessing upon those means, and for grace to go along with them, to make them elTec-taal. When as friends of the bridegroom, we court the affections of souls for him, that they may be (^spoused to him, we must do as Abraham's servant did, look up to heaven for success : O Lord God of my master Abraham^ Tpray thee send me good speed this day ;y let the message of peace be entertained, and that faithful saying, which is so well worthy of ail acceptation, be believed and accepted.

When we say. Peace be unto yon, we mean, The Lord of peace himself give you peace, true peace, all peace, always, by all means ;* that peace of God vhich will rule in your hearts,* and make them holy, and which will keep your hearts and minds,!* and make them calm and easy. We can but speah the ^ords of peace, it is God only who can speak peace, that can create peace, and in his hands therefore we leave the work. We do but go, as Gehazi, with Elisha's stafl^ which will not awake the dead child: Day, Elisha can but stretch himself upon the child; he must look up to the God of life for the spirit of life to e nter into him.^ We cannot by any power of

■ Rom. X. 1. » Gal. iv. 19. w Phil. i. 1. » 2 Cor. xii. 15,18 7 Gen. xxiv. 13. « 2The9s. iii. 1& a Col. iii. ly

our own make dead sinners alive, or drooping saints lively ; we must therefore have our eyes up to the Lord, to say unto them " Live,'*^-^^ijo say, as one having authority, (for we can only show our good will,) Peace be unto you,

[3.] It is good to let those we preach to know that we pray for them. We must not only say to God, Peace be to this house, but we must say it in the hearing of those that dwell in it. St. Paul, in his epistles, often tells his friends what those things were for which he prayed for thein, that they might be encouraged to hope they should obtain those blessings in answer to his prayers, and might with the more boldness ask them of God for themselves. The blessings which Christ's ministers pronounce on the congregations of his people, is not to be thought lightly of, but to be reverently waited for, and gladly received, because God, in it, puts his name upon them.* And if we in faith say Ameu to it, we may hope that God will, and then we are blessed indeed.

We should take all opportunities to make those we preach to sensible, how truly and earnestly desirous we are of their eternal peace and welfare ; that, if possible, we may awaken them to a due concern about it, and convince them that we love them, which will very much facilitate the entertainment of our message. We should make it appear, even to those who turn a deaf ear to our calls, that nevertheless we dare not sin against the Lord in ceasing to pray for them. Our Lord Jesus by his tears and good wishes testified his good will to Jerusalem, even when the things which belong to her peace were hid from her eyes.'

We now see our work, and something of the meaning of the words here put into our mouths; Peace be to this house. Peace be to this congregation. The Lord help us to carry them through all our preaching, and praying, with a sincere love to Christ and souls.

IL What the success of ministers is, and is likely to be, in their preaching and praying; what is the fruit of their labour, and what the effect of their going thus from place to place, speaking peace wherever they come, peace and truth.

As to themselves:—If they be faithful in the trust reposed in them, and their hearts upright with God in the discharge of it, whatever acceptance they and their message meet with among men, they are sore to be accepted of the LoVd,< and that they are ambitious of, and labour for. We are a sweet savour unto God in those that perish, as well as in those that aresaved,^ if we be sincere in doing our part. Though we should not gain our point, yet we shall in no wise lose our reward; though it be not well succeeded, if it be said, ^* Well done thou good and faithful servant,*' we shall enter into the joy of our Lord,^

b PliH. iv. 7. e 3 Kinffs iv. 31. 34. d Ezelc. xvi. 6. « Numb. vi. 37. f Luke ux. 41. g 8 Cor. v. 0. h 2 Cor. it 15. 1 lAatt. xzv. 81

A SERMON CONCERNING THE

Our Master himself, thoug^fa as to tbe chosen remnant, he was sure to see of the travail of his soal* to his satisfaction; yet, as to others, he had recourse to this for his comfort. Though Israel be not gathered, yet shall I be glorious.^ As we mast deliver our message to those with whom we deal, whether they will hear or whether they will forhear,' so when we come to return an answer,, if we have delivered it faithfully, we shall g^ve up an account of ourselves with joy, though of many we give up our account with grief. Though Wisdom herself calls, and yet is refused, she will he justified of all her children,"* and glorified of God; and so shall Wisdom's maidens. But,

As to those to whom we minister:—^the success is varied; not the same with all. On some, the peace comes which we preach and pray for; on others, it does not. Some are the better for our preaching and praying: to them the word is a savour of life unto life," of life spiritual unto life eternal; they are onr comfort, and will be our crown. But others get no good at all by the instructions given them, and the pains we take with them; even the word of life is to them a savour of death unto death; instead of making them better it makes them worse, hardens their hearts, and aggravates their corruption, and so they are twice dead. ^ Those of the same family, the same fraternity, who have had the same education, have Bitten under the same ministry, and have given to each other the right hand of fellowship, may yet experience the effects of the word thas vastly different. Two in a bed togetherf^—one tahen for life, the other left to perish. p

We are ready to think the case is so plain on religion's side, that with all to whom it is fairly stated it should of itself carry immediate conviction; that Christ and holiness have such beauty in them, without comparison, and without controversy, that all we preach to should presently be brought to be in love with them. But, alas, it is not so; after all, many do not believe our report ;** nay, few in comparison do. As it was among Pharaoh's servants, some took the warning given of the impending plague of hail, and housed their cattle;'' others did not, but left them in the field ; so when St Paul preached, some believed the things that were spoken," but others believed not, though they were spoken with such convincing evidence. Thus it has been constantly from the d|iys of the prophets unto this day; and thus it will he: the good seed of the word falls on some ground where it is lost and thrown away; on other, where it takes root and brings forth fruit. The preaching of Christ and the apostles, was acceptable and profitable to some, while others contradicted and blasphemed it. And if we see the like still, we are not to marvel at the matter.

i Isa. liii. n. 1 Ezek. ii. 6. « Jude 13.

k In. xlix. 6. m Prov. 1. 84. a 3 Cor. Ii. 16.

F Luke xvii. 34. n Isa. liii. I.

2. It is unknown to us what the success of oM ministry will be, and perhaps what it is. When tbs disciples were to say. Peace be to this homttj they could not tell whether the Son of peace were there or no; nay, it may be when they became better ao| quainted with the house, yet they could not with certainty discover whether their peace did rest opoi it, or no: The Lord hnoweth them that are his,^ bat we do not. God did indeed assure Paul, for hill encouragement to preach the gospel at Corinth, that he had much people in that city." But, ordiDari]y,| we cast the net into the sea, not knowing whetherj any thing will be enclosed; nay, oftentimes we toil all night, and catch nothing, when we promised ourselves a full draught* And, on the other hand, after many disappointments, at Christ's word we let I down the net, and enclose a great multitude.

Sometimes we meet not with the success we hoped for. Those who seemed very willing to hear us, vet we cannot persuade to heed us, nor to mix faith with what they hear. We are to them as a lovely son^/ but that is all. Paul was called, by vision, to Macedonia; and yet, at his first coming, there appeared but a slender harvest to be gathered io. Nay, those with whom we thought we had gained our point, sometimes disappoint us, and prove not as we expected; the hopeful buds and blosaoms are blasted, and no fruit is brought forth to perfection. Those who seemed enclosed in the gospel net, slip through again and are gone; and after they had escaped the corruption that is in the world, are agaio entangled therein, and overcome;' and forfeit the peace we hoped should have rested upon them. It was Christ's prerogative to know what was in men, and what they would prove.

Sometimes ministers have better success than they looked for. Nineveh repents at the preaching of Jonah; and the publicans and harlots were wrought on by John the Baptist's ministry, notwithstanding the great austerity of his conversation. The chorch has sometimes been herself surprised with the motti-tude of her converts, and has asked. Who hath begotten those ff Who are these that Jig as a chud^ The beginning perhaps was small, and as a grain of mustard seed ; but the latter end greatly increases. The seed that seemed lost under the clods, springs up a great while after. One labours, and another enters into his labours ;* one hand lays a foanda-tion, and another builds upon it. John the Baptist was sent to prepare the way of the Lord, and mach of the good effect of his ministry appeared when he was gone. Many a minister does more good than he thinks he does, more than he can know, and more than perhaps it is fit he should know. It will be all in good time to know what fish are enclosed

r Exod. ix. 90. • Acts xxviit. 94. t 2 Tim. ii. 19.

n AcU xviii. 10. ▼ Luke y. 6. w Esek. xxxiii. 31

« 9 Pet. i4. 20. y Isa. xUv. 91. t Isn. Ix 8. • Jolin iv. .•«.

WORK AND SUCCESS Ot» THE MINISTRY.

763

in the net when it is brought to shore. There is a day in which the Kecrets of all hearts will be manifested ; and let as jadge nothing before that time.

3. The success of our ministry will be according as people «re. So much is intimated in the text; according as the inhabitants are sons of peace, or not, accordingly our peace will, or will not* rest upon the house. The physic operates according to the con-ititotion of the body; the same sun softens wax, and hardens clay; reeifntur ad modum recipienti» — the effect depends «/Nm the temper with which it is re-re»«c(. The same parables which made divine truths mote plain and familiar to those who were humble aod willing to be taught,^ made them more obscure to those who were proud and prejudiced, and will-ioglj ignorant* Christ himself is a precious stone to tbem who believe ; but to them who be disobedient be is a stone of stumbling. There are scomers, nbo, when we have naid all we can, will delight in scorning, and fools who will hate knowledge ;^ but there are Bereans, who are more noble and better (lisposed,* wise just men» who will receive instruc-tioD, and will be yet wiser, and increase in learning.^ )f oar gospel be hid, it is hid from those whose minds Satan has blinded.t If it be revealed, it is to those who have the spirit of wisdom and under-standiog though they be but babes.^

4. The success of our ministry will be as God fieuft; according as he gives, or withholds, bis grace. The word of God, like the rain, shall accomplish that for which he sends it,* and causes it to come, whether (as Elihu says of the rain) it be for nrrtetionn vr for his landj or for mercy f- but whatever errand it is sent upon, it shall not return to him >oid. If Lydia attend to the things that are spoken bj Paul, it is not' because he b an eloquent preacher, or because she is a considerate hearer, but because the Lord opens her heart.' Paul may plant j and Apollos Mjr rafer, but it is God only that yiveth the increase.^

We have but the dispensing of the means of grace; and we must be careful and faithful in doing it; but we have not the dispensing of the grace which is necessary to make those means effectual; God reserves that in bis own hand, and dispenses it according to his own pleasure, as it is fit he should, for it is his own* In this, our blessed Saviour him-ielf acquiesced; and thereby has taught us to do ^; Even so, Father, for so it seemed good in thy n^Ar." Hath not the potter power over the clay ?

As to our success:

(1-) The text gives us encouragement to hope, that ^oc shall be the better for our praying and preaching ; we shall meet with those who are sons of peace, ^ho are disposed to submit to the commands, and

k Matt. xlii. 13, 16. e 1 Pet. il. 7, 8. d Pror. I. 22.

• Acts xTii. II. f Prov. \x. 9. r 2 Cor. iv. 3.4.

*> UatL Ki. 25. i Ua. W. 10,11. k Job xx.t7ij. 13.

< Acts xTi. 14. m I Cor. iii. 6^7. • Luke x. 2h

qualified to partake of the privileges, of the gospel peace. As Wisdom is said to be justified by her children, so peace, to be welcomed by her sons; and on the houses where these sons of peace are, our Master does us the honour to tell us, that our peace shall rest. It is his peace; but he is pleased to call it ours, because we are concerned, in the first place, to make sure an interest in it ourselves; and because we are intrusted to make a tender of it to others. It is our peace, in the same sense that St. Paul calls the gospel my gospel,^ because he was a minister and messenger of it. If the master of the family be a son of peace, your peace shall rest upon the whole house; they will all fare the better for his acceptance of your ministry; Believe in the Lord Jesus Christ, and thou shaU he saved, and thy house,^ And the more diffusive your benign influences are, the more satisfaction it will be to you. We may comfort ourselves with this, as St» Paul does, that we so run, not as uncertainly, we so fight, not as those that beat the air ;*> though some reject our message, to others it will be acceptable; so that whatever our melancholy fears sometimes may be, we shall not labour in vain, nor spend our strengtii for nought and in vain. But,

Who are the sons of peace, on whose heads, and hearts, and houses, the blessings of peace shall come ? I answer,

[1.] Those who are so by the designation of the divine counsel; the chosen of God, whom he hath set apart for himself to be vessels of mercy.'^ We read of those whom God has as his people, and whom Christ has as his sheep,* who are yet to be effectu* ally called, and brought home. As a son of death is one destined to death, so a son of peace is one predestined to peace. The elect are sons of peace i for they are heirs of it, and were from eternity, in the covenant of redemption, given to Christ who is our peace, and the Prince of peace, to be his children, to bear his image, partake of his nature, and be under his tuition, and as such to be presented to the Father; Behold t and the children which God has given me} My peace I leave with you. The covenant of peace between God and man, is grounded upon the counsel of peace which was between the leather and the Son " from eternity, concerning the salvation of the chosen remnant.

Now it is certain, that all who were given to Christ, shall come unto him, and none of them perish ;^ for he will be able to give a good account of them all in the great day, and none of them shall be missing. Therefore it is, that as many as were ordained to eternal life shall infallibly believe,* for the election shall obtain, though the rest be blinded,'

9 Rom. il. IS. p Acts x«i. 31. q 1 Cor. ix. 26.

r Acts xviii. 10. • John x. 16. t Heb. ii. 13.

u Zech. xvii. la ▼ John vl. 39, 4a.

w Acts xiii. 48. X Rom. xl. t.

A SERMON CONCERNING THE

because the foundation of God stands sure, and none of his purposes are abortive. Those whom God has ordained to glory shall be brought to it by the ordinary means of grace and peace ; and ministers are sent in pursuance of that design, that the purpose of God according to election may stand J

[2.] Those who are so by the operations of the divine grace. They are the sons of peace, in whom God has wrought a gracious readiness to admit the word of the gospel in the light and love of it; whose hearts are made soft to receive the impressions of it, so that they are turned as clay to the seal. Those come to Christ, and so come under the dominion of this peace, whom the Father draws* by preparing grace, and whom, though unwilling, he makes willing in the day of his power,* by opening their un-* derstandings, and making their hearts to burn within them; of which two great works of divine g^ace, one on the intellectual, the other on the active, powers of the soul, our Lord Jesus gave remarkable specimens while he was here upon earth, after his resurrection, Luke xxiv. 32, 45.

They are the sons of peace; that is, qualified to receive the comforts of the everlasting gospel; in whom there is a good work of grace wrought, that whereas they were by nature vain, and carnal, and worldly, are become serious, and holy, and heavenly; who are born again, bom from above, and partake of a new nature. To those who are sanctified, and to those only, we are commissioned to speak peace. Therefore the apostolical benediction puts grace before peace; Grace be unto you, and, then, peace. Those only who have received the spirit of holiness, are entitled to the consolations of God.

(2.) Wherein shall those who are thus the sons of peace be the better for our ministry ? We are here told, that our peace shall rest upon them, that is,

[1.] Our prayers for them shall be heard. And even with an eye to our prayers, and in answer to them, as well as to his own promises, and in performance of them, God will bestow upon them all that good which is necessary, and will be suflicient, to make them happy for ever and easy now. When we bespeak peace/or them, God will speak peace to them, he will bless his people with peace ;*> will pay out the legacy which Christ has left, by his last will and testament, to all who are his disciples indeed, upon our suing it out for them,—even his peace.' This is an encouragement to us to pray particularly for good Christians who are troubled in mind, and are of a sorrowful spirit; and to be humbly earnest with God in prayer for them, when it may be they cannot with any confidence pray for themselves—that it is here promised that peace shall be given, to all those to whom it belongs, in answer

f Rom. ix. 11. bPB. xxix. n. • Ps. Ixxxv. 8.

s John vl. 44. « John xiv. 27.

• Ps. ex. a d James t. ig. f Ps. xcvii. n.

to our prayers; so that the effectually fervent prayej of a righteous man may avail mu^hr* and wha< a joy may it be to us, if we thus become helpers ol the joy of the Lord's people! And though the an^ swer of peace does not come quickly, we must con* tinue to pray and wait, and hearken what God tb« Lord will speak; for, sooner or later, he will speak peace to his people and to his saints.* Light is sown for them,' and in due time it will come up id a harvest of joy, though it may be it was sown id tears.

When we pronounce the blessing of peace upod a mixed congregation,—as to them who are indeed! the sons of peace, God will say Amen to the blessing, will put his Jiat — let it be done, to it, " They are blessed and they shall be blessed." We pray for all, —God will hear us for those who are the children of the covenant, and the promise; as Abraham pnirs for Ishmael,' and God hears him for Isaac. As the hand of his wrath shall find out all his enemies ;^ so the hand of his grace and blessing shall find oat all his friends, wherever they are, none of them shall be lost in the crowd.

[2.] Our preaching to them shall answer the end, and be effectual. If they be the sons of peace, the glad tidings of peace we bring shall instruct themJ and increase their knowledge; shall invite tbeoi to Christ, and strengthen their faith in him; shall work upon their affections, and inflame their love to him ; shall govern them, and influence their whole conversation ; shall comfort them, and enlarge their hearts to run the way of God's commandments. Oar peace shall come upon them as a light shining from heaven to guide their feet into the paths of peace, and in those paths; nay, it shall come upon them as power from on high, botli to rule their hearts,' and give law to them; and to keep their hearts,^ and give comfort to them. It shall come upon them, as the rain comes copiously upon the earth to water it: and they shall drink in this rain, and bring forth herbs meet for them by whom they are dressed.^

But O what a comfort is it, to be instrumental in furthering the holiness, and joy, of the sons of peace; in carrying the heirs of heaven forward toward their inheritance! Herein, we have the honour of being workers together with God; and as under shepherds, serving the gracious purposes of the chief Shepherd, who gathers the lambs in his arms, and carries them in his bosom."

[3.] The fruit of both shall remain ;" your peace shall not only come, but rest, upon the sons of p^a<^^< it shall continue with them, and they shall never lose the power and benefit of it; it is a good par^ which shall never be taken away" from those who have it; this peace shall take such deep rooting m

ff Gen. xvii. 18,19. k Phil. iv. 7. B John XV. IS.

h Ps. xxL 8. I Heb. vi. 7.

i Col iil. 15 nlsaxl. H

9 Luke X. *«■

WORK AND SUCCESS OF THE MINISTRY.

765

the sodI that it sball never be extirpated ; it shall be a well of living water which shall still springy up to life eternal.* Oar Saviour encouraged his disciples with this, when he sent them forth into his harvest,—That they were gathering fruit unto life eternal ;f in which both he who sows and they who feap shall for ever rejoice together.

(3.) The text also shows us that we ought not to be overmuch discouraged in our work, though there be many who are never the better for our praying and preaching. If the sons of peace be not among those to whom we bring the glad tidings of peace; if those to whom we minister be wilful and obstinate, and tarn a deaf ear to the calls of the word, and will not hearken to the voice of the charmer; if we cannot fasten any thing upon them, to convince them of their folly in a sensual indulgence of the body, and a senseless neglect of their souls;—^they who wtre filthy, are filthy still; and all the day long do we stretch out our hands in vain to a rebellious gain-sajiog people.

Id this case, onr own hearts suggest to us many sad thoughts: It is a temptation to us to question tbe credibility and acceptableness of the truths we preach, when there are so many who cannot be biOQght to entertain them, and submit to them ; to ^aestioD whether it be any advantage to have the oracles of God and the means of grace, and whether it were not as good be without them, since to so many vbo have them they are in vain. But we have ready an answer to this temptation, What if tome did not Mine ? (Nay, what if many did not ?) Shall their viMff invalidate the covenant of grace and peace, and meke the truth of God of none effect ? God forbid .'<) We are told, previously, that so it would be; and, therefore, it ought not to be a stumbling-block to Q& And the reason why they do not believe, and are not sons of peace, is not because there wants vsy thing to recommend this peace to them, but because their minds are blinded by the love of the world ud the lusts of the flesh, and they will not come to Christ for eye-salve, will not come to him that they nisfat have life.'

It is likewise a temptation to us to question, Whe-tber we have the presence of God with us in our ninistiy, or no ? We are ready to say, as Gideon did, If the Lord be with v#, where are all the wonders that nrfatkert told us of?* the wonders that were wrought ^y the powers of the word, in casting down imagina-^s, and bringing high thoughts into obedience to Christ:* we now see not such signs; there are no iMre any converts; or, very few like the grape-gieanings of the vintage.

As to this, the text intimates that which may en-^^n^t as, and g^ve us satisfaction. If we meet vith those who are not the sons of peace,

• Jolm IT. 14. p John iv. 38. « Rom. lit. 3. r John v. 40. > Jod. vi. 11 t 2 Cor. x. 5. « I JohD v. IS. « laa. xlyiii. 20-n

[1.] It is true that our peace shall not come, or rest, upon them, as it does upon them who are the sons of peace ; our prayers are not heard for them. We know not who have sinned unto death, while there is life there is hope, and therefore we arc to pray for the worst; but if we did know, concerning any, as certainly as Samuel did concerning Saul, that God had rejected them, we should have very little reason to pray for them. There is a sin, a sinner, unto death; I do not say that he shall pray for it.^ Our preaching speaks no comfort to them; for we are to separate between the precious and the vile. And at the same time we say, God has redeemed his servant Jacob, and they thirsted not when he led them through the deserts, we must add, yet there is no peace, saith the Lord, unto the wicked/ When this blessing is pronounced upon the congregation, those in it who are not the sons of peace have no part or lot in the matter,^ it is not designed for them. Behold, my servants shall eat, but ye shall be hungry.'^ It is true, that grace and peace shall be with them all who love the Lord Jesus Christ in sincerity ;f but it is as true, that if any man love not the Lord Jesus Christ, he is, and shall be, anathema: maran-atha,^ accursed: the Lord comes/ The blessing that rests upon the sons of peace shall never come upon the sons of Belial.

In God's name I therefore testify, to all who hear me this day, If you do not submit your souls to the sanctifying, commanding power of the gospel truths, they speak, they bring, no peace to you. You have no right to the blessings of the covenant, nor can lay any claim to its comforts, unless you come up to the terms of the covenant, and come under the bonds of it. Those and those only shall find rest for their souls* iu Christ, who are willing to take his yoke upon them. You have many excellent ministers, and a great deal of lively, serious, powerful preaching; you have precept upon precept, and line upon line: but all this will bring no peace to you, if you continue under the power of a vain and carnal mind,—nay, it will but aggravate your condemnation another day.

We dare not speak peace to those to whom the God of heaven does not speak peace; nor tell those who go on still in their trespasses, they shall have peace notwithstanding; we should be false to God and your souls if we did. However you may flatter yourselves, we dare not flatter you, in a sinful way; we have not seen visions of peace for you, and therefore must not speak words of peace to you. To what purpose would it be to daub a wall with «fi-tempered mortar,^ which would soon fall and bury you, and us too, in the ruins of it? We must say to every impenitent sinner, as Jehu did to Joram's messenger, iv/iat hast thou to do with peace .^ True peace

w ActA vili. 91. s laa. xW. 13. 7 Eph. vl. 24. ■ I Cor. xvi. n, a Matt. xi. ao. <> Ezek. xlii. 10,16. e 3 Kings ix. is.

A SERMON CONCERNING THB

thou canst not hare withoat holiness. Be willing therefore, and obedient; and now at length, in this thy day, understand the tkings which belong to thy peace ; for, (blessed be God !) yet, they are not hid from thine eyes.

[2.] The peace that does not find sons of peace to rest upon shall turn to us again. And this ought to satisfy us ; as it quieted David, when he prayed for his persecutors, that though his Idndness did not work upon them, nor were his prayers heard for them perhaps, yet they returned into his own bosom.*'

Our peace shall turn to us; that is,

(1.) We shall haye the comfort of having done our duty to God, in discharge of our trust; and of having done our part toward their salvation, in love to their souls. This will be peace to us, though it be not peace to them. Abundance of peace we may have in our own bosoms, if we have the testimony of our consciences for us, that we have dealt plainly with them, have given them fair warning of their misery and danger by reason of sin, have said again and again, O wiched man, thou shalt surely die f have endeavoured to open to them the remedial law of repentance toward God, and faith toward our Lord Jesus Christ; and have not wilfully kept back any thing that was profitable to them ;' though we have piped to them and they have not danced, have mourned unto them, and they have not lamented.' We have done what we could, to frighten them from sin with the terrors of the law, and to allure them to Christ with the comforts of the gospel; but all in vain, they have not been wrought upon either by the one or by the other: yet their infidelity and obstinacy shall be no bar to our acceptance with God, who will have an eye to our sincerity, not to our success.

. This peace will be our peace still, if we have some good hope, through grace, that though we cannot prevail with others to come to Christ, yet we have ourselves an interest in him; i)^nit we shall save ourselves, though we save not all who hear us ;'■ that whatever becomes of them, we shall not be cast away at last. If othere be not the better for our labours, the peace may return to ourselves, if we be the better; for we preach to ourselves, and must edify ourselves; and the less good we think we do to others' souls, the more good let us endeavour to get to our own souls, and then take the comfort of it When those disciples returned, to whom Christ gave these instructions in the text, though they had had wonderful success, even beyond their own expectation, yet Christ directs them to rejoice more in the assurances they themselves had of their own bliss, than in their triumphs over Satan in others: In this rejoice not, that the devils are subject to you, but rather rejoice that your names are written in

A Psalm xzxv. 13. • Ezek. xxxili. S. f Acts zx. 20, 21. ff Matt xf. IT. h t Tim. iv. 16. i Luke x. ao.

heaven.^ And this cause for joy every faithful minister has, though he has not the success he wishes for.

(2.) We shall have commission to go on in our work notwithstanding. Our peace shall turn to us again; not only to be enjoyed by ourselves, but to be bestowed upon others, and communicated to them, to the next we meet with who are sons of peace. If one will not be wrought upon, it is to be hoped another will. Though many disbelieve our report, yet all do not; there are some who will bid it welcome. Though the body of the Jewish nation rejected the gospel of Christ, yet at this present time/ (sajs the apostle,) when the ferment is at the highest, and the opposition given to the gospel is most violent, yet there is a remnant according to the election of graee^ a remnant even of that nation, who are sons of peace. And when the Jews thrust the kingdom of Grod away from them by their unbelief, the Gentiles embraced it with both arms. The peace which the apostles made a tender of to them, but they refused, was still in their hands, to carry to the Gentiles: Xo, we turn to them.^

It is indeed a temptation to us, when oar message is slighted, to say. We will go no more on this er-rand ; as Jeremiah was ready to say, when his ministry was ridiculed, / will not mahe mention of the Lord, nor speah any more in his name r"* but we must never yield to any temptation of this kind, for woe unto us, if we preach not the gospel, as we have opportunity, whatever the issue be. If men will not hear us, our God will; and will crown humble, honest labours in his service with comfort and glory, though they should not be crowned with any remarkable success.

(3.) We shall be witnesses against those who refuse so fair an offer. Our peace shall return to us again, as the summons is returned to the ofllcer, if the party summoned is not to be found, that It may be produced in evidence, that he was legally summoned. The gospel is a testimony to us ;* but if we receive it not, it will be a testimony against us.* And the ministers of that gospel, who now follow you with importunity from day to day, beseeching you in Christ's stead to be reconciled to God, but all in vain, will give up a sad account concerning yon; and yon will be upbraided with all the pains they have taken among you ; it will all be brought into the account, with a '* Son remember ;" that will enhance the reckoning, and inflame the torment. The servant who was sent to invite the guests to the wedding supper, when he met with a repulse, came and showed his lord all these things.** Ministers bring in an account of the fruit of their labours. While the sons of peace will be their joy and crown of rejoicing, those who continue in a state of enmity will be for ever struck speechless by their testi-

k Rom. xi. 3. n Matt. xxir. 14.

I AcU xili. 4S. o Matt. X, 18,

m Jer. X. 9. P Luke xlv. 21.

WORK AND SUCCESS OF THE MINISTRY.

767

mony against them 2 " Lord, we called, bat they re-fiued; we warned them, day and night, with tears, bnt they stiffened their necks and hardened their hearts, and sent ns away grieyed." Many a time tbey complained of it at the throne of grace, and it made their work go on heavily npon their hands, their ^oals wept in secret for it; but when they shall testify it before the throne of judgment, they will awfally applaud and acquiesce in the sentence past npoD them, and be content to see them perish.

Let us now make some application of all briefly.

1. Let this awaken us who are ministers to be faithful, and serious, and diligent in delivering our message; as those who are in some measure sensible of the vast importance of the work we are employed in, and the dispensation that is committed to OL O that I coald stir up my own heart, and yours, daly to consider the inestimable value of that trea-sare which is lodged in us, though we are but earthen Tessela ;** that peace which we are to bring in God's name to mankind ; those talents with which we are to trade till our Lord comes. Let us think who we are in trust for: for Christ and his honour, and the interests of bis kingdom among men; for pre-cioQs souls, and their everlasting welfare. We deal in matters of life and death; O let our care and zeal be proportionable; and let us make a business of our ministry, let us wait upon it,' and give ourselves wholly to it,' as those who must give accoant,—^that our Lord when he comes may find us doing, to doing.

If we be unskilful, and know not how to divide the word of troth and peace aright;' if we be unfaithful, and soothe men up in their sins, or any way handle the word of God deceitfully, seeking our own things more than the things of Christ; if we be slothful, and unwilling to take pains, not affected osrseWes with the great things of God with which it is oar business to affect others; if we be lifeless and careless in praying and preaching, and defeat the end of the matter of both by the slight manner of the perfonnance;—^we shall have a great deal to answer for another day. If the watchmen do not give wam-ingr or not so that it is likely to be heard or heeded, the sinners will perish ; but their blood will be required at the watchmen's hands."

And let us remember that we are to bring peace vith us in all onr ministrations, that peace of God vhich passeth all conception and expression; and therefore we ought to apply ourselves to that business, and not meddle with things that belong not to OS. We are ambassadors of peace; let us not then Mw discord, nor foment divisions; for if we do, we contradict our character, and forfeit the honour of it Let us be at peace among ourselves, and covet the blessedness of those who are peace-makers.

2. Let us, when we have done what we can, look

«2Cor. iv. 10.

r Horn. x)i. 7.

• 1 Tim. IT. 15.

up to God for the success. We ought earnestly to desire that our labour may not be in vain, and to be in care that nothing may be wanting on our part, in order to the good effect of it; we should do more good if we were but more solicitous to do good, and set ourselves to devise things proper for that end, to choose out words wherevrith to reason with people about their souls. But still we must depend upon the blessing of heaven for their success; and must be earnest in prayer for that blessing. We can but speak to. the ear, it is God only that can teach the heart, and seal the instruction there.

When we go to study, let us pray to God to put a word into our mouth that shall suit the case, and reach the consciences, of those to whom we are to speak ; to direct us both in the choice and management of our subjects, to fill our hands, (as the Hebrew phrase for consecration,) that we may fill the people's hearts, when we go to preach. Still we need help from heaven to deliver onr message as becomes the oracles of God; with purity, gravity, and sincerity; with an air of tenderness and humility, as those who know the worth of souls, and our own unworthiness; and yet with an air of assurance, as those who are confident of the truth of what we say, and who know whom we have trusted. When we have preached, we have but sown the seed; still we must look up to God to water it, and to give to every seed its own body. When we proceed to pray, we must fetch in the influences of the blessed Spirit, to help us against onr praying infirmities. Nay, we must look up to God for a blessing upon every word of advice, reproof, and comfort that we give, that it may answer the end.

And as we are to pray for the success of our own endeavours, so likewise we must be earnest with God in grayer for the ooncnrrence of his grace with the labours of others. Thus we muMt help one an* other; and thus we may, though we are at a great distance from each other, and cannot otherwise be helpful. When the apostle forbids wishing <« good speed'' to those who bring any other doctrine,^ it is intimated, that it was usual with the primitive Christians and ministers to bid those " God speed " who brought the true doctrine of Christ Those who labour in Christ's harvest should be prayed for, as of old the reapers were, by them who passed by; 77m blessing of the Lord he upon you ; we hUss you in the nmme of the Lord,'' God speed the gospel-plough!

3. Let us be very careful that we do not, by any irregularity in our conversation, hinder the success of our praying and preaching, and defeat the ends of them. If we be proud and vain, and loose in our walking; if we be intemperate, and indulgent of the flesh; if we be covetous, selfish, and worldly; if we be contentious, peevish, and passionate; or if any corrupt communication proceed out of onr

t 211m. it. 1&. u Eiek. xxxiU. 6. v 3 John 10. v Pi. cxxix 8.

A SERMON, &c.

month;—^we pall down with one hand what we boild ap with the other; and not only tempt people, bat even force them, to think, that we ourselves do not believe what we would persuade them to believe; and when we appear most serious in our pablic performances, do but act a part, and talk thus only because it is oor trade: we do also provoke God to withdraw his presence from us, and to say, as he does of those prophets who walk not in his counsels, Tketf shall noi profit this people at alL*

Let our conversation be not only blameless and harmless, but exemplary for every thing that is virtuous and praise-worthy; thus let our light shine, that others may be taught, and guided and quickened, by it. Then may we hope it shall be with us as it was with Levi of old, who, while he walked with God in peace and equity, tamed many away from iniquity^

4. What success of our labours we have the comfort of, let God have all the glory of. Do we meet with any of those to whom we minister in holy things, who are awakened to a concern about their souls and eternity, and are asking the way to Zion with their faces thitherward?" Are there any of the children we have catechized who hold fast the form of sound words in faith and love, knd have we the satisfaction of seeing them walk in the trath ? When we look into the vineyards we are made the keepers of, do we find that the vines do in any measure flourish, and the tender grapes appear;* that the souls we watch over prosper and are in health ? We cannot but rejoice'herein, rejoice greatly; yet let us rejoice with humility; for I am sure we have nothing to be proud of, nothing to boast of, but a great deal to be ashamed of, and great reason to admire God's gracious condescension, that he is pleased thus far to own us, to honour us, though most unworthy. Let us rejoice with thankfulness, with many thanksgivings to God, whose strength is perfected in weakness, and his praise ordained out of the mouth of babes and sucklings. St Paul, in his epistles, gives thanks to God for those churches that he had comfort in, and hopes of.

But let us rejoice with trembling, lest those whom we think espoused as chaste virgins to Christ should yet be beguiled, as Eve was, by the subtilty of the tempter; and let us always be jealous over them, as Paul was over his friends, with a godly jealousy,^ lest it should prove at last we have bestowed upon them labour in vain.'

6. What disappointments we meet with, let as bear them patiently. Let us inquire whether we have not been wanting in our duty, and be humbled for our defects, and acknowledge that the Lord is righteous. St. Paul owns, that by the miscarriages of those among whom he had laboured, his God humbled him

s Jer. xxili. 32. • Cant vii. 12.

7 Mai. ii. C b 3 Cor. xi. 2, 3.

■ Jer. I. ft. • lTbeiB.iil. ft.

among them; ^ and the same good use we should make of the same trial, let it help to hide pride from us, and oblige us to depend upon the sufficiency of divine grace, and not upon any thing in ourselves, for without Christ we can do nothing.

When we suspect we do little good, yet let it be a comfort to us that we are going on in the vtay of our duty; that we are presiding in solemn religious assemblieSf/rom one new moon to another^ and from one sabbath to another, and so are serving Christ and | his glory in the world. Good may be in operation, and we not aware of it; the gospel works like leaven, silently and insensibly;« and like the seed cast into the ground, which grows up (we know not how) | while we sleep, first the blade, then the ear, after that the full com in the ear.' Nor let it be any uneasiness to us, that we are kept in doubt and in the dark concerning the success of our labours. When the net is drawn to shore we shall see what is enclosed ; what good fish, and what bad:' and let us judge nothing before the time; the great day will clear all, and we must wait till then.

Bat if there be those whose sins go before unto judgment, who manifestly hate to be reformed, and will go on frowardly in the way of their heart; though we cannot but look upon them many a time with a sad heart, yet in this we mast be satisfied, that Ood will be glorified: if God be not honoured by them, he will get him honour upon them, as he did on Pharaoh. They to whom our labour is in vain arc not sons of peace; and, therefore, it should not be expected that our peace should rest upon them ; Christ will see his seed, and we must not think to .^ee any other for ours. If divine mercy be not glorified in their salvation, divine justice will be glorified in their destruction; and they will have nothing to say for themselves^ nor will their ministers have any thing to say for them: the dresser of the vineyard who had interceded for the barren fig-tree, will be pleased, if at length it bear frait, but if not, he gives it up, Then after that thou shali cut it down,^

To conclude: Let this be an awakening word to all of you. You are, in this world, probationers for etemity; accordingly as you are, now, sons of peace or not, it is likely to be with you for ever. Are yoar ministers desirous to have their peace rest upon you, and are not yoa desirous of it ? Are they in care about your souls, and will not you be in care about them? Ton have life and death, good and evil, set before you: choose life, that you may live, may live for ever. But if you will not come up to the terms of peace, but will perish in your rebellion, you cannot say but yon have had fair waming given you of the consequences of it, so that your watchmen have delivered their souls, and left your blood to lie upon your own heads.

4 2 Cor. xii. 21. o Malt. ziii. 33. r Matt. ziil. 48.

f BSark iv. 26~9S. b Luke ziii. 19.

A SERMON

ON

THE PROMISES OF GOD.

PREACHED MAY THE 7th, 1710.

2 GoR. Tii. 1.

Having therefore these promises, dearly beloved, let Iff deanse otareelves from all JiJlthiness of the flesh end spirit, perfecting holiness in the fear of God.

It is the unspeakable privilege of all believers to bafe, as a certain possession, the precious promises of God. But under what notion have we the promises of God ?

1. We have them as manifest tokens of God's favour towards us; and every one of them are yea, amen, in Christ Jesus our Lord.

2. We have them as fruits of Chrisf s purchase. The Lord haying purchased us with his own blood, ve have these promises prodaced by that inestimable grace.

3. They are plain and ample declarations of the l^ood-will of God towards men, and therefore as God's part of the covenant of grace.

4. They are a foundation of our faith, and we have tbem as such ; and also of our hope, on these wc are to build all oor expectations from God; and in all temptationB and trials we have them to rest our soqIs upon.

5. We have them as the directions and encou-xagements of oor desires in prayer. Seek and you ^1 find, knock and it shall be opened unto yoa. Wherefore they are the guide of our desires, and the ground of oar hope in prayer.

6. We haYC them as the means by which the $race of God works for our holiness and comfort, for by these we are made partakers of a divine nature, and faithy applying these promises, is said to work by love.

7. We have the promises as the earnest and assurance of fatare blessedness. By these eternal life and glory is secured to all true believers.

And now, having observed these things, let as reriew the blessed promises of God; and

3 D

The first is,—He hath promised that we shall be his people.

The Scripture,— Now therefore, if ye will obey my voice indeed, and heep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine, Exod. xix. 5.

The second promise,—^That all our sins shall be pardoned.

/, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins, Isa. xliii. 25.

The third,—^That our corruptions shall be subdued.

For sin shall not hare dominion over you ; for ye are not under the law, but under grace, Rom. vi. 14.

The fourth,—That the Spirit of grace shall be given us, to enable us for our duty in every thing.

/ will put my Spirit within you, and cause you to walh in my statutes, and ye shall heep my judgments, and do them, Ezek. xxxvi. 27.

The fifth,—That God will put it particularly into our hearts, or circumcise our hearts to love him.

The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart and with all thy soul, that thou mayest live, Deut. xxx. 6.

The sixth,—^That he will give us the knowledge of his truth, and the comfort and the benefit of it.

Ye shall hnow the truth, and the truth shall make you free, John viii. 32.

The seventh,—^That Ke will unite our hearts to himself and to each other.

/ will give them one heart and one way, that they may fear me for ever, for the good of them and of their children after them, Jer. xxxii. 30.

The eighth,—That he will be tender of those that are weak.

He shall feed his floeh like a Shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young, Isa. xl. 11.

A SERMON ON THE PROMISES.

The ninth,—That he will direct us in the way of our duty.

Good and upright is the Lord: therefore will he teach sinners in the way. The meek will he guide in judgment, and the meek will he teach his way, Ps. XXV. 8, 9.

The tenth,—That he will protect us from every thing that is really evil.

The Lord shall preserve thee from all evil: he shall preserve thy soul. The Lord shall preserve thy going out and thy coming in, from this time forth and even for evermore, Psa. cxxi. 7, 8.

The eleventh,—That he will supply us with all good.

l^he young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing, Ps. xxxiv. 10.

The twelfth,—That he will answer our prayers.

Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son, John xiv. 13.

The thirteenth,—^That he will silence our fears.

/ the Lord thy God will hold thy right hand, saying unto thee, Fear not, I will help thee, Isa. xli. 13.

The fourteenth,—^That he will bear us up under our burthens.

Hie eternal God is thy refuge, and underneath are the everlasting arms, Deut. xxxiii. 27.

The fifteenth,—^That he will give us a sure and lasting peace.

The work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever, Isa. xxxii. 17.

The sixteenth,—That he will admit us into fellowship and communion with himself.

Blessed is the man whom thou ehoosest, and eausest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy fiouse, even of thy holy temple^ Ps. Ixv. 4.

The seventeenth,—^That he will give us the comfortable enjoyment of ourselves.

Ilis soul shall dwell at ease; and his seed shall inherit the earth, Ps. xxv. 13.

The eighteenth,—^That he will deliver us in and under our troubles.

Because he hath set his love upon me, therefore will

1 deliver him: I will set him on high, because he hath known my name. He shall call upon me, and I will answer hi$n: I will be with him in trouble; I will deliver him and honour him, Ps. xci. 14, 15.

The nineteenth,—^That he will affect us in measure and in mercy, when we have need of it.

I will be his Father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: but my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee,

2 Sam. vii. 14, 15.

The twentieth,—That he will spare us with the tenderness of a fatherly compassion.

They shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them as a man spareth his own son that serveth him, Malachi iii. 17.

The twenty-first,—^That he will not persist in his controversy with us.

1 will not contend for ever, neither will I be alwayt wroth: for the spirit should fail before me, and the souls which I have made, Isa. Ivii. 16.

The twenty-second,—^That he will speak comfort to us when we are in sorrow.

/ will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly, Ps. Ixxxv. 8.

The twenty-third,—^That he will proportion our trials to our strength.

There hath no temptation taken you but such as is common to man: hut God is faithful, who will not suffer you to be tempted above that ye are able; hut will with the temptation also make a way to escape, that ye may be able to bear it, 1 Cor. x. 13.

The twenty-fourth,—^That he will put true honour upon us.

Them that honour me 1 will honour, 1 Sam. ii. 30.

The twenty-fifth,—That he will feed us with food convenient for us.

Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed, ^s. xxxvii. 3.

The twenty-sixth,—That he will clear up our in-jured reputation.

He shall bring forth thy righteousness as the light, and thy judgment as the noon^day, Ps. xxxvii. 6.

The twenty-seventh,—That he will comfort and relieve us in sickness.

The Lord will strengthen him upon the bed €ff languishing : thou wilt make all his bed in his sickness, Ps. xli. 3.

The twenty-eighth,—That he will prevent our apostasy from htm.

/ will make an everlasting covenant with them, and I wUl not turn away from them, to do them good; but I will put my fear m their hearts, thai they shall not depart from me, Jer. xxxii. 40.

The twenty-ninth,—That he will make all events conduce to our real welfare.

We know that all things work together for good to them that love God, to them who are the called according to his purpose, Rom. yiii. 28.

The thirtieth,—That he will perfect the work of grace in us.

Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ, Phil. i. 6.

The thirty-fir.Ht,—^Tbat he will be with us when we are old, to bear us up under all our infirmities.

A SERMON ON THE PROMISES.

771

Eveu io yowr old age I am he ; and even to hoary hairt in// / carry you: I have made, and I will bear ; tven I wiil carry, and will deliver you, Isa. xlvi. 4.

The thirty-second,—^That he will never desert us in any exigence whatsoever.

For he hath said, I will never leave thee, nor/orsahe thee, Heb. xiii. 5.

The thirty-third,—^That he will give ns victory oTer oar spiritaal enemies.

The God of peace shall bruise Satan under your feet shortly, Rom. xvi. 20.

The thirty-foarth,—^That he will recompense our charity to the poor.

He that hath pity upon the poor, lendeth vnto the Lord; and that which he hath given will he pay him a^aiji, Prov. xix. 17.

The thirty-fifth,—That he will make up all our losses for his name's sake.

Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my natne's sake, shall receive an hundredfold^ and shall inherit everlasting life, Matt. xix. 29.

The thirty-sixth,—That he will let us live long enoQ^h in this world, and give us a comfortable prospect of a better.

With long life wiU I satisfy him, and show him my sdt€tion, Ps. xci. 16.

The thirty-seventh,—^Thathe will be with us when ve come to die.

Yea, though I weslk through the valley of the shadow tf death; I will fear no evU: for thou art with me; tky rod and thy staff they comfort me, Ps. xxiii. 4.

The thirty-ei^^hth,—That he wiil receive our souls ioto the arms of bis love.

But God will reeleem my soul from the power of the $rine: for he shall receive me. Selah ! Ps. xlix. 15.

The thirty-ninth,—^That he will take care of our posterity when we are gone.

The children of thy servants shall continue, and tlteir tttd shall he established before thee, Ps. cii. 28.

The fortieth,—^That he will raise our bodies to life

This is the will of him that sent me. That every <me which seeth the Son, and believeth on him, may line trerlasting life ' and I will raise him up at the •W day, John vi. 40.

The forty-first,—That he will own us in the judgment of the great day.

Whosoever therefore shall confess me before men, ffim will I comfese also before my Father which is in ^ten. Matt. x. 32.

The forty-second,—That he will put us into possession of everlasting bliss.

And this is the promise that he hath promised us, fren eternal life, 1 John ii. 25.

3 D 2

Repetition Text.

Having therefore these promises, dearly beloved, let us cleanse ourselves from allfilthiness of the flesh and spirit, perfecting holiness in the fear of God,

And now what shall we say to these things ?

I.—1. Let us be thankful to God for all these great and precious promises, that God should not only do us good, but engage himself by promises to do so.

2. Let us be ashamed of ourselves that we have not lived more upon these promises.

3. Let us encourage ourselves with these promises to go on cheerfully and resolutely in the way of our duty.

4. Let us acknowledge the truth of God, and his faithfulness to his promises. There hath not failed one word of all his good promise. Sec. 1 Kings viii. 56.

5. We are concerned to treasure up these promises, that we may have them ready to use when we have occasion for them, to silence our fears, and to strengthen our faith.

6. Behold, what need we have to live by faith, through which, and by which, we make use of these promises. God gives by promise that we may take by faith; therefore set about that work, and be much in the exercise of it.

II. Here is our duty inferred from this privilege. Let us cleanse ourselves from all filthiness of flesh and spirit: by which is understood,

1. We must abhor that which is evil, and abandon all sin with an holy detestation.

2. We must cleave to that which is good; we must perfect holiness in the fear of God. Observe, The consideration of God's promises to us should strongly engage us against all sin, and to all duty. To show you what strength there is in this argument taken from the promises, to abhor that which is evfl, observe, (1.) We are bound in gratitude to please him who has given us so many, so great and precious, promises, Ps. cxvi. 12. What shall I render? Oh, how great is his goodness which he hath laid up for them that fear him! God hath spoken in his holiness, I will rejoice, Ps. cviii. 7. Observe, (2.) We forfeit the benefit of God's promises if we do not make conscience of, and endeavour to keep, his commands. Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it, Heb. iv. I.

III. We are taught the blessed fruits of these promises.

1. These promises furnish us with strength and grace sufficient against sin, and for duty. Turn you at my reproof, behold, I will pour out my Spirit upon you, I will make known my words unto you.

2. These promises speak the language of Caleb and Joshua, who said, We are well able to overcome

A SERMON ON THE PROMISES.

the people, when they are about to enter into Canaan; while the other spies discouraged the* tribes. Thus we may say, through the strength of divine grace, we shall be well enabled to overcome all our spiritual enemies, namely, the world, flesh, and devil, Ezek. xxxvi. 26. Observe it

3. God is faithful to these promises which he has made to us. Therefore we must not be false to those promises which we have made to him, Heb. x. 23. Let us hold fast the profession of our faith without wavering, for he is faithful that promised.

4. In having these promises we have great honour put upon us, and we ought to carry it as becomes us. God has promised to be to us a faithful God, a loving, a tender Father. Let us not wander out of the way of duty. If we have received the promise, as Abraham did, we ought to do some great act, in our obedience to his commands, as he did.

5. The promises secure to us an abundant reward for our obedience; therefore let us be stedfast and immovable, always abounding in the work of the Lord, knowing that our labour shall not be in vain in the Lord, 1 Cor. xv. 58.

And now having observed these things concerning the promises, let us explain fully the duty which is inferred. It contains two parts,

I. To be cleansed from all filthiness of flesh and spirit.

II. To perfect holiness in the fear of God. I. We must be cleansed, &c.

1. Therefore let us look upon sin as filthiness; let the grace of God, and the purity, not only of his nature, but also of his word and promises, make sin more odious and terrible than in the threatenings it appears dangerous. In the promises, sin appears loathsome, and filthiness itself. For, observe, (1.) It is odious to God, contrary to that purity of nature which appears in his promises, which should deter us from sin, Jer. xliv. 4. Oh ! do not this abominable thing that I hate. Gen. xxxix. 9, How can I do this great wickedness and sin against God! Observe, (2.) Look upon sin as that which unfits us for communion with God; therefore, upon this account, let sin become odious to us. Observe, (3.) Sin in Scripture is called and compared to a wound, to a plague, to leprosy, &c. and all to make us fear and loathe it.

2. Let us cleanse ourselves from this filthiness, by receiving the Lord Jesus Christ; for it is he that is made to us both righteousness and sanctification. It is our duty to cleanse ourselves, but we cannot do this without God's grace, and he will not do it without our endeavours. This implies, (1.) That we truly repent of the sins which we have committed, and loathe ourselves for them. Whenever we go to worship God, we must lie down in our shame, and abhor ourselves, repenting in dust and ashes. (2.) That by faith we apply the blood of Christ to our consciences,

and sprinkle them with it, and that we wash in that fountain opened for sin and uncleanness. We read that the Ammonites made themselves odious in the nostrils of David, and so they hardened themselves, that is, strengthened themselves, against him. Let us not act so against God, but let us lie low before the Lord, and make the Lord Jesus Christ our friend to reconcile us to God.

3. Let us mortify the habits of sin, and parge oat the old leaven, both in the head and in the heart Get clear of our bad principles, that we may not make so light of sin as we have done; cleanse oar-selves from corrupt fancy, cleanse ourselves from all filthiness that is in the imagination. Great pains must be taken with the heart, to get it clear of all corrupt inclinations. Wash ye, make ye clean, indulge no evil thoughts in your hearts.

4. Let us watch against all occasions of sin, that is, all those things by which you have contracted pollutions. Have no fellowship with the unfraitfal works of darkness, but rather reprove them. Keep at a distance from every thing which has the appearance of evil.

5. Let us resolve for the future to have no more to do with sin. Refrain from all acts of sin. Let him that has stole steal no more, Eph. iv. 28. Let him that has been drunk or unclean, be so no more, Isa. iv. 4. When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit«of bam-ing, that is, by a saving knowledge of, and a sincere love to, God and his commandments, sabmit to the Spirit's influences, or you will never get the mastery over your sins and corruptions. Therefore you must put on a holy resolution, and take the kingdom of heaven by violence, for the violent take it by force.

6. Our care herein must be universal. 'We must cleanse ourselves, (1.) from all filthiness of the flesh, from sloth fulness and the love of ease, from sensuality and the love of pleasure, from gratifying the desires of the body with forbidden fruit, or indulging them too much, to the damage of the soul; for even lawful pleasures may turn into sin without due care and watchfulness over ourselves, such as gluttony, drunkenness, or seventh-commandment sins. (2.) We must cleanse ourselves from all filthiness of the spirit; from pride, covetousness, and the love of the world, from fraud, deceit,and injustice, Job xxxi. 7. from all sinful anger, malice, hatred, and desire of revenge; for these are spiritual filthinesses, from all which we must be cleansed.

II. We must perfect holiness in the fear of God.

1. We must be holy.

That is taken for granted; for we cannot perfect holiness unless we begin it. We must be holy. What is that? (1.) We must be devoted to God, as

A SERMON ON THE PROMISES.

773

all holy persons and things ander the law were. We mast be holinejis to the Lord. (2.) We must be conformed to God's likeness, and to bis will. God's holiness is his a{[jeement with himself; our holiness is oar agreeableness to him. We must act in every thing as becomes our relation to God, Col. i. 10. That ye might walk worthy of the Lord unto all pleasing, &c. and the image of God must be renewed apon us; be ye holy, saith the Lord, for I am holy. ;3.) We must be employed in the services and worship of God; we must engage our hearts in all our approaches to him; we must employ our minds, and all the powers of our souls, in all the inward acts of inward worship, and in all outward worship also we most not only bow the knee, but also the heart, before the Lord; for heartless worship is vain worship, God will not accept it, and we ourselves shall be no gainers by it, so it most be in vain. (4.) We must beengagedin tfae interests of God's kingdom amongst men. To be holy, is to be on the Lord's side, and to espouse his cause, to be his witnesses, to be courageous and valiant for the truth, to contend earnestly for it, for grreat is the truth and it shall prevail; God will own and honour those that do own and bonoor him.

2. We must be sincere in our holiness, or perfecting holiness. For sincerity is our gospel perfection, as a good man said. I know no religion but sincerity, this is uprightness. Walk before me and be thou upright. By this is understood, (1.) We mast be sanctified throughout The whole man must be sanctified. The understanding must be enlightened, the will bowed and brought into obedience to the will of God, both to the will of his precepts to do them, and to the will of his providences to submit to them; and thus we stand complete in the wbole will of God, that we may be sanctified in body, soul, and spirit, and so be perfecting holiness in the fear of God. (2.) The whole law of God mast be regarded, and a respect had to it. Then shall I not be ashamed, when I have respect unto all tbj commandments, Ps. cxix. 6. Let my heart be soond in thy statutes that I be not ashamed, v. 80. I esteem all thy precepts concerning all things to be right; and I hate every false way, v. 128. O let us laboar to be sincere to the day of Christ, like good ^d faithful servants waiting for the coming of the Lord.

3. We must be growing and making progress in boliness; though we cannot perfect it in this world,

yet we must be perfecting it, that is, adding a greater degree to a lesser, pressing forwards towards perfection. (1.) The habits of grace must grow more confirmed and rooted, our resolutions against sin more settled, ^nd our resolution for God and duty more steady. This is to perfect what is lacking in our faith, 1 Thess. iii. 10. (2.) The actings of grace must grow more and more vigorous and lively. We must be more ready for every good work. We must have more spiritual success in a lively exercise to resist sin, and all temptations that would insnare us. (3.) We must be more and more watchful, and upon our guard. Let him that thinketh he standeth take heed lest he fall. Therefore be not high minded, but fear, Rom. xi. 20. We must never think ourselves good enough, and safe enough, but must be still growing wiser and better. (4.) We must be actuated and animated therein by the fear of God. That is, [I.] We must keep up a constant worship of God in our families, and in our closets; we must be frequent in holy adorings and admirings of God. This will be a good means of perfecting holiness, to be in the fear of the Lord every day, and all the day long. [2.] We must maintain a reverent regard to his majesty and authority, and this will keep us from sin; when others make bold with sin, we must stand in awe of God, as Nehemiah did, ch, v. 15. But so did not I, because of the fear of God. 3. We must have a continual dread of his wrath and vindictive justice. A fear of God's wrath and displeasure will be a means of keeping ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

To conclude. The apostle directs his exhortation to his dearly beloved, so do I to you, my dearly beloved.

1. Apply the promises to yourselves, live upon them, take them to be your heritage for ever. Both you that are young, and you that are old, treasure up the promises. 2. Apply the precepts to yourselves, and live up to them, and be holy in all manner of conversation. Keep a conscience always void of ofience both towards God and towards man.

And now, brethren, I commend you to God, and to the word of his grace, which is able to baild you up, and to give you an inheritance among all them which are sanctified, Acts xx. 32. And may you be always looking unto Jesus, the Author and Finisher of faith, till you come to be for ever with him. Amen.

DISPUTES REVIEWED:

IN

A SERMON,

PREACHED AT THE EVENING LECTURE, AT SALTERS HALL,

ON LORD'S DAY, JULY 23rd, 1710.

Mark ix. 33.

What was it that ye disputed among yourselves by

the way?

Our Lord Jesas is here calling his disciples to an account about a warm debate they happened to have among themselves, as they travelled along, upon a question often started, but not yet determined. Which of them should be the greatest? They thought no other but that their Master should shortly enter upon the possession of a temporal kingdom, and all the pomp and grandeur of it, and they should be preferred with him; but they could not agree who should be prime-minister of state, and have the first post of honour. It is a sad instance of the remainders of corruption in the hearts even of good people; and shows that pride, ambition, and affectation of worldly honour, are sins that do most easily beset even Christ's own disciples; which, therefore, we should all carefully watch and strive against.

Probably our Lord Jesus overheard some words that passed in this dispute; for those who are hot upon an argument are apt to speak louder than becomes them; and when the temper is not kept within due bounds, commonly the voice is not. But whether he overheard them or no, he knew very well what they had been talking of, and every word that had been said, and, which was more than any man could know, from what principle it was said, and what more they would have said; for as there is not a word in our tongue, so there is not a thought in our heart, though newly risen and started there, though industriously suppressed and stifled there, but he knows it altogether.* He is that essential, eternal Word of God, who is a discemer of the thoughts and intents of the heart, and before whom all things are naked and open.** Let all the churches take

• Ps. cxxxlz. 4.

b Heb. iv. 12,13.

notice of this. That our Lord Jesus not only knows our work, but is he who searches the reins and hearts.*^

And yet, though Christ knew what his disciples had been talking of, he asked them what it was, because he would know it from them, and would have them to confess their fault and folly in it; that from thence he might take occasion to rectify their mistakes, and to instruct and reason them into a better temper.

Think not that my design from this text is to arraign, examine, or inquire into any disputes or contests that may be among you, of any kind; for as (blessed be God) I know of no particular occasion fbr it, nor have any thing else in my eye, in the choice of this subject, but what is common to ali ; so if there were, I should think myself the unfittest man in the world to be a judge or a divider. And besides, if I should thus go about to take my Master's work out of his hands, I should contradict that which is my design—^in putting this question to you. What was it that you disputed among yourseltfes by the way ? —and that is, to show you that our blessed Liord Jesus does and will inquire into these matters, and bind you over to his judgment.

Four things this text teaches us, who are all in profession disciples of Christ, as we are baptized Christians.

I. That we must all expect to be called to an ac> count by our Lord Jesus.

II. That we must, in a particular manner, be called to an account about our discourses among ourselves.

III. That, among our discourses, we shall especially be called to an account about our disputes.

IV. That, of all our disputes, we shall be most strictly reckoned with for our disputes about precedency and superiority.

I. We must all expect to be called to an account

e Rev. ii. 19,23.

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776

shortly, by oar Lord Jesas, concerning the temper of oar minds, and the coarse and tenor of oar lives, now we are in ike way.

1. We are all now in the way, following Christ, 35 his disciples here, in contort. We are viatoret ^tracellers^ under the conduct of our great Master, towards the better country. And here we are upon trial; it is the state of our probation; and according as oar steps are, while we are in the way, our rest will be when we are at our journey's end. It concerns us therefore, what we have to do, to do it while we are yet in the way ;^ and whatever we do while we are in the way, to do it jrith an eye to our end.

2. There will be a review of what passes in tfie mi/f it will all be called over again; every work and every word will be brought into judgment, will be weighed in a just and unerring balance, will be produced in eyidence for us or against us. There nill not need any repetition, every thing is now recorded in the book of God's omniscience; and it is enough that, in that day, the books will be opened, and all will be judged out of those things which were found written in the hooks, according to their works,' It concerns as therefore, whatever we do in the wag, to do it as those who must give account, and to con-nder bow it will pass in the account; how it will look in the review; that we may dread doing that which will make against us then, and may abound in that which will he fruit abounding to our account,' and which we shall meet again with comfort, on the other side death and the grave.

3. The account in the great day must be given ap to oar Lord Jesus, for we call him Master and Lord^ as these disciples did; and to him therefore we are accountable, an scholars and servants, how we spend our time. He is our Judge, for he is our Law-giver ;>> and to him the Father has committed all judgment,' particularly that in which he will judge the world in righteousness by that man whom ho has ordained.^ Christ shall have the honour of it, and let all ^ood Christians take the comfort of it, that he who is an advocate for all believers will be their judge: bat withal, let it oblige us to the utmost care and cir-cnmspection in our walking: we must therefore labour to be accepted of the Lord, and approve ourselves to him in our integrity, because we shall all appear before the judgment-seat of Christ,' to give account of every thing done in the body. God made the world, by his Son; and by him, as the fittest person, he will judge the world.

Now this is a good reason,

(1.) Why we should judge ourselves, and prove OQr own work, and see that our matters be right and good against that day. Let us examine ourselves concern ing our spiritual state, that we may make

* Mail. ▼.25. • Eccl. xii. H. f Rev. xx. 12. % Phil. iv. 17. blaa-zixiji. 22. i John v. 23. k Acts xvii. 31.

sure work for our own souls; and often call ourselves to an account concerning the way we are in, and the steps we take in that way, that we may renew our repentance for whatever we find to have been amiss, and make our peace with God in Christ And if we would thus judge ourselves, we should not be judged *" of the Lord. When we come to our journey's end, it will be asked, how we carried ourselves in the wag. Let us tlierefore carry ourselves accord-it>8>'y> ^^^ ponder tlie path of our feet.

(2.) It is a good reason why we should not judge one another, or be severe in our censures one of another: we thereby invade Christ's throne, for it is his prerogative to call his disciples to an account; and though he designed them to be one another's helpers, he never intended they should be one another's judges. We must all stand before the jtidg-ment-seat of Christ, and therefore must not judge one another. We must be judged ourselves ; and may expect to be judged with severity, if we be severe in judging our brethren, for the measure wc mete will be measured to us.° Our brethren likewise must be judged by the Lord Jesus, and, therefore, if we pretend to judge them, they are coram non jvdice^before a judge without authority. Who are we that we should judge another man's servant? to his own master he stands or falls,° and to his judgment it is fit we should leave him.

IL Among other things that pass in the wag, we must expect to be called to account for what we have talked among ourselves. We are apt to make a light matter of this; and when we have talked at random, what comes uppermost, without regard to God or man, we think to turn it off with an excuse that it was but talk, and words are but mnd: but we wretchedly mistake, and put a cheat upon ourselves, if that be true which our Saviour has told us, and undoubtedly true it is, that not only for every profane and wicked word, for every false and spiteful word, butybr every idle word that men speak, they must give account in the day of judgment ; nay, and so shall their doom be, for by thy words thou shalt be justified, and by thy words thou shalt be con-demned.p' Christ takes notice of what we say, now; and we should think we hear him say to us when we are in conversation, as he did to the two disciples going to Emmaus, What manner of communications are these t/iat ye have one to another, as ye walk and are sad,^ or, as ye sit and are merry ? Are they such as become Christians? Are you not saying that which must be unsaid again by repentance, or you will be undone? And as Christ takes notice of it now, so he will call it over again in the day of account.

What we talk among ourselves with the usual freedom of conversation we do not expect to bear

1 2 Cor. V. 9, la o Rom. xiv. 4.

m I Cor. xi. 31. P Matt. xii. 36, 37.

n Matt. vii. 1,2. q Luke xxiv. 17.

DISPUTES REVIEWED.

of again; it is inter not — between ourselves, and therefore we think we may allow oarselves a liberty. What is said under the seal of conversation, we think almost as safe in point of honour, as what is said under the seal of confession; none but a tale-bearer, that great mischief-maker, will reveal such secrets;' but though it be talked among ourselves, it cannot escape either the cognizance or the judgment of our Lord Jesus.

1. If we talk any thing which is good among ourselves, and which is to the use of edifying;' which manifests grace in the speaker, and ministers grace to the hearers ; Christ takes notice of that, and we shall hear of it again to our comfort, in that day when those who thus confess Christ before men' shall be owned by him before his Father, and the holy angels. When they who feared the Lord spake often one to another, for their mutual encouragement to hold fast their integrity in a time of general apostasy. The Lord hearkened and heard it, as one greatly well pleased with it, and a book of remembrance was written before him, in which were entered all those pious conferences of them that feared the Lord, and thought upon his name ;" and the day will come when this book, among the rest, shall be opened.

There is not a good word coming from a good heart, and directed to a good end, but it is heard in secret, and shall be rewarded openly, though, perhaps, there are those now who ridicule and banter such language. What is spoken for the edification of others, will turn to a good account to ourselves: and it will add to our joy in heaven, to have been any way instrumental to help others thither. Nay, if it should not reach their heart<i for whom it is designed, yet the comfort of it will return into our own bosoms; and what was well intended for the honour of Christ, shall not be overlooked in the day of account.

This should engage and encourage us to keep up religious discourse, that it will be remembered to our advantage in the accounts shortly, though we may forget it; as the righteous could-not say that ever they saw Christ hungry, and fed him, or thirsty, and gave him drink;'' yet Christ will not forget it, but will place it to account, as an acceptable service done to him.

2. If we talk any thing that is ill among ourselves ; if any corrupt communication proceeds out of our mouths, dictated by the corruption of our minds, and which has a tendency to corrupt the minds and manners of others; Christ observes that too, is displeased with it,—and we shall hear of it again, either by the checks of our own consciences, in order to our repentance, or in the day of the revelation of the righteous judgment of God, when, according to Enoch's prophecy, the Lord shall come* to reckon with sinners, not only for all their ungodly

r Prov. xi. 13. ■ Eph iv. 29. t Matt. x. 32. n Mai. ill. 16. * Matt. XXV. 37. w Jude 15. > Pi. 1.20. j Exod. xiii. 28.

deeds, but for all their hard speeches, spoken against him. It will be asked sooner or later. What was it that you said such a time, proudly, vainly, filthily, that foolish talking and jesting which is not becoming ? What was it that you said in such and such company by way of reproach to your neigbboar, when you sat deliberately, sat magisterially, and spoke against your brother, and slandered those.* whose good names yon ought to have protected ? or, which aggravates it, by way of reflection on your superiors; reviling the gods, and speaking evil of the rulers of your people,^ little thinking that a bird of the air may carry the voice ? * Let this consideration oblige us all to take heed to our ways, that we offend not with our tongue, and to keep our mouth as it were vrith a bridle,* that we may say nothing but what we can bear to be told of again. And we have need to beg of God, that by his grace he would set a watch before the door of our lips,^ a double watch upon the door of our hearts, out of the abundance of which the mouth speaks, that nothing may proceed from them to his dishonour.

III. As our other discourses among ourselves by the way, so especially our disputes, will all be called over again, and we shall be called to an account about them. What was it thai ye disputed amonp yourselves ? What was the subject of the dispute ? and how was it managed? Disputing supposes some variance and strife, and a mutual contradiction and opposition arising from it. Disputing by the way is falling out by the way, a thing directly contrary to the charge which Joseph, as a tjrpe of Christ, gave to his brethren, See that ye fall not out by the way ;' and therefore we may expect to be reproved for it.

There are disputes that are of use among the disciples of Christ, and which in the review we may reflect upon with comfort Did we dispute—For the conviction of atheists and deists, and other the enemies of our holy religion; or for the confirmation of those who were in danger of being drawn away by their delusions ? Did we contend earnestly for the faith once delivered to the saints,*^ and with meekness and fear both instract others that oppose themselves,* and give a reason of our own hope that is in usV Did we, fairly and calmly, discuss lesser matters in difference between us and our brethren, that we might find out the truth, and have our mistakes rectified; or, if we cannot, hereby, come to be of the same mind, yet we may see that even those we differ from have so much colour of reason on their side, as that they may still differ from us, and yet not forfeit their reputation either for wisdom or honesty ? I>id we, with prudence and mildness, debate our cause with our neighbour himself, and not go forth hastily to strive;' did we tell him his fault between us and

« EccL X. ao. ».?>. xxxix. 1. b Pb. cxii. 3. c Gen. xlv. 34. d Jude 3. • 2 Tim. M.9S. fl Pet. iii. \5. g Prov. xxv. 8. 9.

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bim alone,** before we told it to the world or the chordi, in order to a friendly accommodation? Thes< are disputes which will pass well in the ac-coant when Uiey come to he called over again.

Bat oar disputes are too often such, that when we come 'x> be asked about them, as the disciples were IifTe, ire shall, like them, hold our peace, as being asbamcd to have them spoken of again, and haying nothing to say in our own vindication: and (as the town-clerk of Ephesus apprehended) when we are called in question for the uproar, can show no justifiable caase, whereby we may give an account of it*

Three things may occasion disputes among Christians, among ministers, neighbours, friends, relations, which, perhaps, when they come to be reflected upon, as here, will be found to have a great deal in them that was culpable: different opinions, separate interests, and clashing humours.

1. Disputes commonly arise from difference of 9pinion, either in religion and divine things; (about which oftentimes the disputes and contests arc most tiolent;) or in philosophy, politics, or other parts of learning; or in the conduct of human life. While men differ so much in capacity, temper, genius, and edacation, and different sentiments are received by tradition from our fathers, it cannot be expected that men should all agree in the same notions. The same thing seen with different eyes, and by different lights, may appear to one true and very good, and to toother false and very bad, though both employ their faculties about it with equaJ diligence and sincerity. This cannot but give rise to disputes, for ve are naturally forward (and sometimes over-for-Tard) to clear ourselves, and convince others; and have such a conceit of our own judgment, as to think that every body ought to be of one mind, and that if they will be ruled by reason, they will be so: for Tain man would be wise, would be thought to be so, though he be born as the wild ass's colt.^

Bot these disputes are often such as we may jutJy be ashamed of, when we come to look back Qpoo them.

(1.) Upon account of the matter of them. What vas it that we disputed among ourselves ? What was it we were so bot and eager about?

Perhaps it was something above us, about the mtare and attributes, the counsels and decrees, of Ood; and the operations of his providence and pace; and the person of the Mediator: those secret things which belong not to us: * things which we ^ not understand, nor could: things which it was presumption for us to dispute about; for the angels vith an awful reverence humbly desire to look into them,*B as not pretending to be masters of them. And the p-eat apostle, who had been in the third heavens, Dot only owned that the words he heard there were

ii Matt, xfiii. 15. 1 Detil. xxix. 29.

I Acts xix. 40. B 1 Pet i. 19.

k Jobzi. IS. n 2 Cor. xli. 4.

unspeakable,*^ but was so much at a loss to express himself concerning the work of redemption, though it is in some measure revealed, that despairing to find the bottom, he sits down at the brink, and adores the depth of that mystery: O the depth of the wisdom and knowledge of God 1^0 what reason have we with Job to abhor ourselves, and to repent in dust and ashes, because, like him, in our disputes with our friendSjP concerning the reasons and methods of God's proceedings, we have darkened counsel by words without knowledge; and have uttered that which we understood not, things too wonderful for us.

Perhaps it was something below %u, not worth disputing about, especially, with so much warmth and violence: it was a trifle, a mere strife of words,<i a dispute de lana eaprina — about a thing of no value ; as if the matter were started only for want of something to wrangle about; so inconsiderable a thing, that which way soever it goes, the costs are much more than the damage. In the reflection, we may justly blush to think that we should make so much ado, so great a noise, about nothing.

Perhaps it was something foreign to us, that we were no way concerned in; some matter of politics it may be, which belongs not to those of our rank and station, but must be left to wiser heads, whose business it is to deal in things of that nature. Our Lord Jesus after his resurrection twice checked his disciples for a vain curiosity:—once in inquiring concerning one another's affairs; when*Peter asked concerning John, What shall this man do ? Christ answered him, What is that to thee? Follow thou me?' —and another time in inquiring concerning God's counsels. It is not for you to know the times or the seasons,*

Perhaps it was something indifferent; like the controversy among the primitive Christians concerning the observing of days, and making a distinction of meats,' which the apostle himself does not think fit to determine, but leaves each side to practise according as their judgment was, without imposing upon either, since they might be of either mind, and yet be accepted of God; only he forbids them to fall out about it, or to despise or judge one another.

(2.) Upon account of our management of them. When our disputes among ourselves by the way come to be reviewed, it will be found that the mischief was done not by the things themselves, concerning which we differed, but by our misma]#ge-ment of the controversy.

Our Master will be displeased with us if it be found that we have been hot and fierce in our disputes, and have mingled our passions and peevish resentments with them; if a point of honour has governed us more than a point of conscience, and

o Rom. xi. 33. p Job xlii. 3,6. q 1 Tim. vi. 4.

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we have contended more for victory and repatation, than for tmth and daty; if we have contended about things of small moment for, or against, them, and have neglected the weightier matters of the law and gospel; if we have spent more of oar zeal on matters in difference than they deserve ; and have lost the vitals of religion, in our heat abont circamstantials, and have disputed away oar seriousness and devo> tion, What then shall we do when God riseth up ? and when he visiteth, what shail we answer him ?**

If in our disputes for the truth, we lie against the truth, and speah deceitfully for God, the good intention will be so far from justifying the lie, that the lie will condemn the good intention, and convict it of hypocrisy; for if the intention were really good, such a practice would be abhorred. If we have the itch of disputing, and a spirit of contradiction, that is certainly one of those foolish hurtful lusts, from whence come wars and fightings. If we receive our brethren who are weak to doubtful disputations;* and love to perplex and puzzle them, and run them aground with objections against what they and we believe; it shows a great contempt both of the truth and of their souls, and is a jesting with both. If we judge, and censure, and condemn our brethren who are not in every thing of our mind, and though we call ourselves disciples, set up for masters, many masters;'' if we give reproachful language, and call foul names, which commonly betrays the weakness of the caose, and is ingloriously pressed into the service to mak^ up the deficiency of argument; we shall have a gpreat deal to answer for, when all our disputes shall be called over again by our Master.

2. Many disputes arise from separate and intei'-fering interests in this world. Neighbours and relations quarrel about their rights and properties, their estates and trades, their honours and powers and pleasures; Meum and Tuum — My rent and Thy bond, are the great subjects of dispute, and engage people in endless strifes. The first dispute we read of in the primitive church was about a money-matter ; the Grecians quarrelled with the Hebrews because they thought their widows were neglected in the daily ministration^ Many disputes of this kind happen, which will be inquired into as well as those about differences in opinion; and therefore it concerns us to reflect upon them, that whatever we find to have been amiss in them may be repented of.

We may, in godly sorrow, quarrel with ourselves, an^gustly, for our unjust, unbecoming quarrels with our brethren:

Ask then,—What was it that you disputed about with such a neighbour, or such a friend, at such a time 1 Perhaps you disputed that which yon ought to have yielded withdut dispute, a just debt or a rightful possession, which you thou^t to have car-

B Job xzu. 14.

Y Rom. xiv. 1.

w James iii. 1.

ried, by dint of opposition, against equity. Perhaps you disputed about something very trivial, and of small value, which was not worth controvertiiig, but which if the right were indeed of your side, you might have receded from it for peace* sake, without any detriment to yourselves or families. Perhaps the dis* pute might have been prevented, or when it was be* gan, might quickly and easily have been accommodated, with a little wisdom and love; as the strife between Abraham and Lot was soon ended, and the matter compromised by Abraham's prudent conde-scension.y A little yielding would pacify great offences, and put an effectual stop to that threatening mischief which sometimes a little fire kindles.

Review your law-suits. And it may be you will find, that how stiff soever you were in the heat of the prosecution of them, your cooler thoughts tell jou they were not managed as become Christians ; you did not try to end things, as you ought to have done, in an amicable way. Perhaps they were be|^u rashly, and in passion; and then no wonder if tbcy be carried on unfairly, and that which was a hasty, sudden passion in the beginning of the quarrel, is in danger of ripening into a rooted malice before the end of it, and they who at first pretended that they designed only to right themselves, at length, as their resentments have grown more and more keen, are not ashamed to own that they are resolved to avenge themselves.

These disputes, as they are most common, so they are most scandalous, among relations, and those who are under particular obligations to love one another. And whatever keeps brethren from dwelling together in unity, is very provoking to Christ, who has made brotherly love the livery of his family: and it is very hardly removed: for a brother offended is harder to be won than a strong city, and their con^ tentions are as the door of a castle >** witness Jacob and Esau.

3. Some disputes, and hot ones too, arise merely from passion and clashing humours,wheTe really there is nothing of judgment or interest in the case. Some indulge themselves in a crossness of temper, that makes them continually uneasy to their relations, the nearest, the dearest, and to all about them. They love to thwart and disagree, and to dispute every thing, though ever so plain, or ever so trifling. Many make their lives, and the relations wherein they stand, uncomfortable by this ; especially when both sides are of such a spirit: one will have their humour, their saying, and the other will have theirs, and so they are ever and anon disputing which shall be greatest, and instead of aiming to please, are contriving to displease and contradict one another.

But do such consider, that they must give an ac-

s AcU vi. 1.

J Gen. xfi). 8.9.

» Pror. xviii. 19.

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couDt to Christ for all these disputes among them-itket by ike way ; that they will all be called over again? How ill does it become the disciples and followers of the hamble Jesos to carry things with a bigh hand, imperiously and with rigour, toward tbeir inferior relations; not suffering them to speak for themselves, nor willing to hear reason from them. How ill does it become the worshippers of the God of love to be envious, and spiteful, and ill-natured, and quarrelsome with all they have any dealings with! The father of the prodigal, when his elder son was out of humour, angry, and would not come in, did not dispute with him, chide him, and threaten bim, though he very well deserved it; but he went out and entreated him,* spoke to him smoothly, and 50 brought him into good temper again: which is written for our learning^ that we may go and do likewise, but writhal for our $hame that we have not done so. By the account which the Scripture gives of some peevish passionate disputes, it appears that notice is taken of the height to which the ferment of the spirit rises at such a time. When the men of Epbraim quarrelled with Gideon upon a point of honour, it is left upon record, that they did chide rithkim ikarply^h though by his exemplary mildness, as well as by his eminent services, lie deserved better at tbeir hands. When, in a like case, Judah and Israel fell out, it is observed, that the wards of the Mm of Judah werejlercer than the words of the men f*f Israeli And if it be so indeed, that an account u kept of the sharpness of our chiding, and the fierceness of oar words, we are concerned by true repentance to judge ourselves for it, that we may not be judged of the Lord.

And whatever we find has been amiss in our disputes of any kind, let it be amended for the future.

(1.) As far as we are able to make a judgment, let us see to it that we have truth and right on our side, in all our disputes, and not be confident any farther than we see j ust cause to be so. We must not only never contend for that which we know to be false and wrong, but also never for that which is doubtful, or which we do not know to be true and right. Let OS not wrong our consciences in any of our contests; Qor say we believe that to be true, and therefore dispute for it, which really we do not believe to be $0; nor demand that as our own, which we know or baTe reason to suspect we have no g^od title to; nor deny that to another which we cannot but think is justly bis.

And if, in the progress of any dispute or contro-Tersy, it be made to appear to us, at length, that we were mistaken, and in the wrong, we must be ready to acknowledge it, thankful to those who have discovered it to us, and not ashamed to let fall the controversy. And we have a false notion of honour, if

»Luke XV. 38.

b Judg. viii. 9. e 3 Sam. xix. 43.

we think this will be any reai disparagement to us ; for certainly St Paul showed more true courage, and merited more true praise, when he said, / can do nothing against the truth,^ than Goliah did, when he defied all the armies of Israel.

(2.) In matters of doubtful disputation : while we are contending for that which we take to be right, let us at the same time think it possible that we may be in the wrong. When we contend for the great principles of religion, in which all good Christians are agreed, we need not fear our being in a mistake; they are of undoubted certainty. We know and are sure that Jesus is the Christ, But there are many things that are not so clearly revealed, because not of so much moment, in which the truth indeed lies but on one side, and yet wise and good men are not agreed on which side it lies. Here, though we both argue and act according to the light that God has given us, yet we must not be over-confident of our own judgment, as if wisdom must die vrith us. Others have understanding as well as we, and are not inferior to us ;* nay, perhaps, they every way excel us, and, therefore, who can tell but they may be in the right ? However, they argue and act according to the light they have, which we ought to pay a deference to, so as not to condemn all those for weak men, or bad men, who are not in every thing of our mind, and will not say as we say. Job in dispute is not unwilling to put the case. Be it thai I kave erred J

In matters of fact on which right depends, it is possible we may be mistaken ; Humanum est errare — to err is kuman. Words may be misunderstood and misapprehended; and the wisest, and most cautious and observing, may be guilty of an oversight, and may forget something that would very much alter the case; and, therefore, it will be no credit to our wisdom and goodness to be too positive, too peremptory, as long as there is a possibility of our being deceived. Never let our assertions go beyond our assurances, nor let us give that as certain and great, which was given us doubtful and little; but be very wary in what we maintain, not only for our reputation's sake, lest our neighbour search us and put us to shame, but for conscience' sake, toward God, who hates a proud look, and a lying tongue ;v two very bad things, that commonly go together, to support one another.

(3.) Let us keep the full possession and government of our own spirits, in all our disputes. Let us carefully suppress all inward tumults, whatever provocation may be (pven us; and let our minds be calm and sedate, whatever argument we are engaged in. Let no contradiction put us into a heat or disorder ; for when passion is up, we are not so capable as we ought to be, either to hear reason or to speak

d 2 Cor. xili. & e Job xil. a. # Job xix. 4. % Prov. vi. 17.

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it, nor is it likely we shoald either convince or be convinced of truth and right. Meekness and mildness of spirit do as mach befriend a cause, as they are the beauty and ornament of its advocates.

If we contend for that which is wrong, the jnore passionate we are, the greater is the sin of the contention, and the more there is of the image of the devil upon it, who is not only the father of lies and falsehoods, but a red dragon, and a roaring lion. But if we have truth and right on our side, that needs no intemperate heats and passions for the support of it, nor can have any real service done it by them. The cause of heaven can never be pleaded with any credit or success by a tongue set on fire of hell. The wrath of man tDorks not the righteousness of God.^ Parties may be served by fury and violence, but the common interests of pure Christianity will certainly be prejudiced by it. Christ was therefore fit to teach us, and we are invited to come and learn of him, it is not said, because in him were hid all the treasures of wisdom and knowledge, though that is certainly true, but because he is meek and lowly in heart,^ and can have compassion on the ignorant; and herein all who undertake to instruct others must study to imitate him. And this is the likeliest way to gain our point, if indeed we be in the right; for the words of the wise are heard in quiet, more than the cry of him that rules among fools}"

(4.) Let us never lose the charity we ought to have for our brethren in our disputes of any kind, nor violate the sacred laws of it. Our Lord Jesus foresaw, and foretold, that the preaching of his gospel would occasion much division, that it would set men at variance,^ and be the subject of much dispute ; and therefore he thought it very requisite to bind the command of mutual love so much the more strongly upon his followers, because there was danger lest it should be lost in these disputes: he makes it one of the fundamental laws of his kingdom, the new commandment. That we love one another; and the livery of his family, by which all men might know who are his disciples. See how these Christians love one another.

Let us, therefore, in all our disputes keep ourselves under the commanding power and influence of holy love; for that victory is dearly purchased, that is obtained at the expense of Christian charity. Let us honour all men, and not trample upon any, nor set those among the dogs of our flock, whom, for ought we know, Christ has set with the lambs of his. Let us never bring a railing accusation against any :*" Michael the archangel, though he was sure in the dispute he had right on hi^ side, and the glory of God was nearly concerned, and it was with the devil that he contended, yet he would not thus attack his adversary. The scourge of the tongue has driven

h James i. 90. 1 Luke zii. 51.

1 Matt. xi. 29. m Jude 9.

k Bccl. iz. 17. n I Cor. i. 90.

more out of the temple than ever it drove into it. Let us always put the best construction on men's words and actions that they will bear, not digging up mischief, as evil men do, nor rejoicing in iniquity, but rejoicing in the truth, hoping the best as far as we can. Let us not aggravate matters in variance, nor by strained inuendos and misrepresentations make either side worse than it is; for that is a method which may harden one side, but can never convince the other, nor can be used with any other design but to make the contending parties hate one another; and whose kingdom that serves the interests of it, it is easy to say,—not Christ's, I am sure. Let us not judge of men's spiritual and eternal state, and send men to hell presently as reprobates, because they are not in every thing of our mind, or cannot fall in with our measures. They who do &o usurp a divine prerogative, take the keys of hell and death out of the hands of Christ, and show themselves to be as destitute of the fear of God, as they are of love to their neighbour.

(5.) Let us often think of the account we must shortly give to our great Master of all our disputes with our fellow-servants by the way. Let us consider how our disputes will look in that day, and what our own reflections will be then upon them. When the apostle asks. Where is the disputer of this world ?^ '' Perhaps (says the excellent Archbishop Tillotson) he intends to insinuate, that the wrangling work of disputation hath place only in this world, and upon this earth, where only there is a dust to be raised; but will have no place in the other, where all things will be clear, and past dispute: and a good man would be loth to be taken out of the world reeking hot from a sharp contention with a perverse adversary, and not a little out of countenance to find himself in this temper translated into the calm and peaceable regions of the blessed, where nothing but perfect charity and good-will reign for ever.''

Let our moderation therefore be known unto allmen^^ moderation in all disputes, because our Lord is at hand; nor let us grudge one against another, because the Judge standeth before the door:^ and we may tremble to think what our doom will be, if we be found smiting our feUow-servants *^ and how we shall answer it, if it be proved upon us, who have had so much forgiven us by our Master, that, for a small matter, we have taken them by the throat J But seeing we look for a day of account, in which there will be a review of disputes, let us give diligence, that we may be found of Christ in peace." When Job and his friends had maintained a long dispute, in which many hasty peevish words were exchanged, God at length interposed as moderator, and gave judgment upon the debate, That they were all to be blamed, and had taken a great deal of pains (as most

o Phil. iv. & p James v. 9. r Matt. ZTiii. 28.

q Matt KMT. 49.

• 3 Pet iii. 14.

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dispntants do) to make work for repentance ; and, therefore, the cM>Dtending parties must ask pardon of God and one another, mast forgave and forget, and live in Ioto for the future. And this is the hest end of controTersies; happy were it if they were all brought to this issue now: to this issue all the con-troTersies that are among good men will he brought at last, when they shall meet in the world of everlast^ ingr light and love.

IV. Of all disputes, Christ will he sure to reckon with his disciples for their disputes about precedency and superiority. That was the dispute here. Who thoM he greateii ; and Christ does not determine the matter, as it might justly be expected he should ha?e done, if he had intended that Peter, or any other of them, should have a primacy and supremacy above the rest; no, he is displeased with them for startiDg such a question, and disputing about it, because it was an indication that they all aimed at being great in the world, and were ambitions of it; and wheneTer preferments were to be had, they would quarrel among themselves, which should get tbe best; notwithstanding the meanness of their first education, when they were bred fishermen, which might have done nmething to curb aspiring thoughts; and the goodness of their late education, when they were trained up to be apostles, which might hare done tnMch more.

Now there are live reasons why this disposition of theirs was very displeasing to our Lord Jesus.

1. Because it came from a mistaken notion of hit kiuydom^ which they had learned at the feet of their scribes, and had not yet unlearned, though they had tat so long at Cb rist's feet, so hard is it to conquer the power of prej udice. The Jews, misunderstanding many of the prophecies of the Old Testament, which spake of the Messiah and his kingdom; expected him to appear in external pomp and splendour, and to exercise a temporal jurisdiction, to break the Roman yoke from off their necks, and give tbem dominion over the neighbouring nations. The disciples had imbibed this notion from infancy, and imagined (as should seem by many instances) that oar Lord Jesus, though he appeared meanly at first, would soon by it thus reign; and that this was the kingdom of heaven, which they were to preach as at band: and this they had an eye to, when they strove who should be the greatest

Now this was a great mistake, and the constant teoor and tendency of Christ's life and doctrine might have con winced them that it was so, that Christ's kingdom was not to he of this world,' but was intended to be all spiritual; the laws and powers of it, the rewards and punishments of it, all spiritual; :tbe weapons of our warfare are not carnal;) that the Messiah was to rale by his Spirit in the spirits of

t John xviii. 36.

« Uatt zfi. S4.

T Luke uli. S7.

men. The design of it was to refine men from the dross and dregs of worldliness and sensuality ; and to raise them up to a holy, heavenly, spiritual, divine life; and to teach them to look down upon all earthly things with a gracious and generous contempt. Such as this was the constitution and complexion of Christ's kingdom, and therefore, it could not but be displeasing to him, for them to dote on earthly greatness.

2. Because it was directly contrary to the two great lessons of his school, and laws of his kingdom, humility, and love. It is against the law of humility to covet to be g^eat in this world, and against the law of love to strive who shall be greatest. Had not Christ taught them both these lessons, both by precept and by example ? Had he not made it the first condition of discipleship, that whosoever would come after him must deny themselves ? Does not the gn^eat law of love oblige us in honour to prefer one another,' and to give place to our brethren ? What unapt scholars then were they, who had not learned such plain and needful lessons as these! How well is it for us that we have a kind Master, who does not expel out of his school dull scholars, but gives them his Spirit to open their understandings, and bring things to their remembrance.

When we are eager in our pursuits of the world, and seek and aim at g^at things in it; when we are quarrelsome with our brethren, and carried out into indecencies by our contests and passions; let us think how unbecoming Christians this is, how contrary we walk to the laws of that holy religion we make profession of. And can we glory in the honour of it? Can we, wltH any confidence, plead the promises of it, or please ourselves with the privileges of it, or feed ourselves with the hopes of it, when we have so little regard to the precepts of it? Will those be willing to lose their lives for their religion, who cannot deny themselves the gratification of a foolish lust or passion for it ?

3. Because it was utterly repugnant to the example which Jesus Christ himself had set them, and the copy he had given them to write after. The word of command which he gave them when he called them to be his disciples, was. Follow me; do as you see me do. But when they were disputing who should be greatest, and each setting up a title to worldly pomp and power, they were far from resembling him, who was among them as one that served,* and came not to be ministered unto, but to minister.^ The same mind should have been in them, that was in him; who was so great an example of humility and love, condescension and affection ; who emptied himself, and made himself of no reputation;' who, not only in the general scheme of his undertaking, but in the particular passages of his life, gave such instances of self-denial, as justly

w Matt XX. 98.

PhiLii. 7.

DISPUTES REVIEWED.

are the wonder of angels ; who, to teach them this lesson, and oblige them to learn it with this yery argument, not long after this washed their feet, and bid them do as be had done/ Coald the followers of such a Master contend for precedency, and not blush at the reflection upon their own folly and un-wortfainess?

Let us shame ourselves out of our pride, and passion, and affectation of worldly honour, and inordinate pursuit of worldly wealth, with this consideration : Shall I set my heart upon that which my Master was dead to, and denied himself in, and foi my sake too ? Am I not a Christian, a follower of Christ? I must then either change my name, or recover a better temper. Ought I not to walk in the same spirit, in the same steps ?

4. Because it would render them very unfit for the services which he had appointed them to. It was very absurd for them to strive who should be greatest, who should live most at ease, and most in state, who should have the most power and the largest command, when they were all to labour and suffer reproach," to live in meanness and poverty, to be loaded with disgrace and ignominy, and counted as the off-scGuring of all things; nay, to be hilled all the day long, and devoted to death, as sheep to the slaughter, and ruled with rigour. Such dispositions and expectations as these would be but a bad preparative for sufferings. They who would approve themselves good soldiers of Jesus Christ must endure hardness,* and not affect greatness.

And, therefore, though this infirmity, and the mistake it was grounded upon, seems by many instances after this, to have continued as long as they had Christ's bodily presence with them ; yet, before they launched out into the deep of their service, they were perfectly cured of it, by the pouring out of the Spirit upon tliem; after which, we have them no more dreaming of a temporal kingdom, nor striving who should be greatest; for those whom God designs to employ in any service for him, he will either find them fit or make them so: and as the day, so shall the strength, so shall the spirit, be. And if we would be ready for all the will of God, and stand complete in it, so as not to be driven from our work by the difficulties we may meet in it, we must be dead to world • ly wealth and grandeur, and live above them, at those who look beyond them.

5. Because it was a corrupt temper that would be, more than any thing, the bane of the church in after-times ; would be the reproach of its ministry, an obstruction to its enlargement, the disturbance of its peace, and the original of all the breaches that would be made upon its order and unity. Our Saviour foresaw this, and, therefore, took all occasions to check and repress it in his disciples, for a warning to

J John xijl 4—15.

■ 1 Tim. iv. 10.

• 2 Tim. ii. 3.

all others; that all who are called by his name, and profess relation to him, may be jealous over themselves with a godly jealousy, and may look diligently, lest this root of bitterness spring up and trouble both themselves and others, and thereby many be defiled^ and disturbed.

When we see how early in the primitive times the mystery of iniquity began to work in strifes amon^ ministers, who should be the greatest; in Diotrephes, who loved to have the pre-eminence ;^ and in the man of sin, who, by deg^es, under the influence of this principle, came to usurp an universal aathority» and to exalt himself above all that is called God, or that is worshipped ;<> let us acknowledge with what good reason Christ so often cautioned his disciples against this, and lament the mischief that is done by it to the church. It must needs be that such offences would come ; and we are told of them before, that we may not be stumbled at them; but woe to those by whom they do come. The pre valency of such a temper as this, as far as it appears, is very threatening. But when the Spirit shall be poured ont upon us from on high, there shall be no more such disputes as these; and then the wilderness shall becoine a fruitful field.*

Upon the whole matter, therefore, let our strife be. Who shall be best, not who shall be greatest.

1. Let us never strive who shall be greatest in this world; who shall have the best preferment; who shall be master of the best estate, or make the best figure; but acquiesce in the lot Providence carves out to us, not aiming at great things, or striving for them.

Consider what worldly greatness is:

(1.) What a despicable thing it is to those who have their eye upon another world* All who by faith have seen the glory of God in the face of Jesus Christ, who are acquainted with the grandeur of the upper and better world, and are conversant with that world, have laid up their treasure in it, and set their hearts upon it, and hope shortly to share in the enjoyments of it; what a poor thing are the pomps and pleasures of this world to them! how easily can they write Vanity upon them! for they know better things. What are purple, and scarlet, and fine linen, and faring sumptuously every day, to one who is clothed with the robes of righteousness and garments of salvation, and has a continual feast upon the promises of tlie new covenant ? What are titles of honour, or splendid attendance, to one who is called a friend of God, and about whom the holy angels encanap! What are the fading, withering glories of time, in comparison vrith the far mofe exceeding and eternal weight of glory that is to be revealed ? Let as be ashamed then to strive, or seem to strive, for that which, if we act as becomes our character, we

I b Heb. xii.'l5. c 3 John 9. a 2 Theas. ii. 4. • In. znii. is.

DISPUTES REVIEWED.

783

cannot bat look upon with a holy contempt and indifference.

(2.) What a dangerous thing this worldly greatness is to those who have tiot their eyes upon another fcorld; how apt it is to keep their hearts at a distance from God, and from the consideration and pursait of a future blessedness; and to fix them to this world, and make them willing to take up with a portion in it: and, especially, what a strong temptation it is to break through all the sacred fences of the divine law to compass it. The devil would not have tempted Christ to worship him, with a promise of all the king^domfl of the world, and the glory of them, but that he had caught many a one with that hait. As they who will be rich, so they who will be i;reat, and cannot think themselves happy unless they be, fall into temptation, and a snare, and into many foolish and hurtful lusts -/ let us, therefore, never court oar own trouble; nor coyet to enter into temptation, as they do, who, when they are as great as God saw fit to make them, are still aiming to be greater, and striving to be greatest.

2. Let all our strife be who shall be hest^ not ois-patjng who has been best, that is a vain-glorious strife, but humbly contending who shall be so; who shall be mosthamble, and stoop lowest, for the good of others; and who shall labour most for the common welfare. This is a gracious strife; a strife that will pass well in oar account, when all our disputes will be reviewed. If we will covet, let us covet earnestly the best gift5,f covet to be rich in faith, and

f 1 Tim. rf. 9. b s Cor. V. 9.

ff 1 Cor. zii. 31. I Heb. X. 34.

rich in good works. If we will be ambitions, let it be the top of our ambition to do good, and therein to be accepted of the Lord.** If we will aim to excel, let it be in that which is virtuous and praise-worthy, and in a holy zeal for the honour of God, and the advancement of the true interests of Christ's kingdom. Herein let us strive to excel others, and to do more good than they do; not that we may have the praise of it, but that God may have the gloiy of it, and that we may provoke others to love and to good works;* not that we may be many masters, but that we may make ourselves servants of all. Let us go before—in zeal, and yet be willing to come behind—in humility and self-denial; do better than others, and yet, in love and lowliness of mind, esteem others better than ourselves.*^

But especially let us strive to excel ourselves, and to do more good than we have done. Let it be a constant dispute with our own souls. Why we do not lay out ourselves more for God. And when we remember the kindness of our youth, and the love of our espousals, instead of leaving that first love, and cooling in it, let our advanced years contend earnestly to excel our early ones, that our last days may be our best days, and our last works our best works. Forgetting the things that are behind, let us still press forward toward perfection; press forward toward the marh,for the prize of the high calling,^ that at length we may have not only an entrance, but an abundant entrance, ministered to us into the everlasting kingdom of our Lord and Savioitr Jesus Christ,"*

kPhiLU.3.

1 Phil, ill 13,14. mSPeti. 11

FAITH IN CHRIST INFERRED FROM FAITH IN GOD

IN

A SERMON

PREACHED AT THE TUESDAY LECTURE, AT SALTERS HALL,

MAY 29th, 1711.

John xW. 1. latter part. Ye believe in God, believe also in me.

A DOMINION over yoar faith* is what yoar ministers are far from pretending to; bat the direction of yonr faith is what they are intrusted with, that thus they may be helpers of your joy, for by faith you stand. What is Pan! himself, or what is Apollos,^ those great men ? not masters in whom ye believed, but ministers only, by whom ye believed; not oracles, but stewards of the oracles of God. Now how can we better direct your faith, nay, how dare we otherwise direct it, than as we have received direction from the Lord Jesus, who is the Author and Finisher of our faith, the Foundation and Fountain of it? And in the text we have his law concerning it, the rule of faith he prescribes to us. What he said here to those who were his immediate followers, he says to all, Ye believe in God, believe also in me.

This is here recommended in particular to the disciples of Christ; as a sovereign antidote against trouble of mind, proper to fortify the soul against the invasions of grief and fear, when they are most violent and threatening, and all other supports and succours fail. Christ was now leaving those who had left all to follow him, and he told them that whither he went they could not follow him yet;* which seemed to bear hard upon them, that they who had followed him in his sorrows, might not fallow him to his joys; nay, must be left behind as sheep in the midst of wolves. Because of this, sorrow JUled their heart. And though in Christ's departure from them there seems to be enough to justify their sorrow, yet there really is enough to pacify ; and therefore, with good reason, as well as with good authority, he commands down those boisterous winds and waves, saying. Peace, be still. Let the

sinners in Zion be afraid, and let fearfulness sar-prise the hypocrites, but let not your hearts be troubled. Though trouble surround you on every side, yet be wise, be watchful, and keep trooble from your hearts: and that you may do so, believe in God, aud in his providence; believe also in me, and in my grace. And you will be kept from fainting by believing ;^ but if you will not believe, surely you shall not be established.*

But that which is here intended as a cordial in time of trouble, will not be so, unless it be our practice, for it is certainly our duty at all times, the duty of all those who hear the joy£ul sound of the everlasting gospel, not only to bei^ve in God, but to believe also in Jesus Christ. And therefore I shall take it more generally, not only as an antidote against trouble of mind, but a caveat against practical deism.

1. Our Lord Jesus does here take it for granted concerning his disciples, that they did believe in God, and that in the belief of him they paid him the adorations due to his name, and the submissions due to his government, and that that faith was so firmly fixed in them, that it would not be shocked by any event of Providence, though ever so grieving, ever so frowning. You believe in God, that is, you receive and embrace natural religion, you admit the light of it, you submit to the laws of it. You believe the perfections of God, that he is infinitely and eternally wise and holy, just and good; you believe his relations to his creatures, as their Protector and Benefactor, their Owner and Ruler; hb relations to his own people, as their Father and Felicity; you believe his providence, that it extends itself to all the creatures, and all their actions, to you, and all your afi*airs, with a certain cognizance, and a faithful steady conduct Nay, you go further, you not only believe in the Lord your God, but you believe

• 3 Cor. i. 24.

b 1 Cor. ill. 4.

c John xiii. 36.

4 Pb. zxvii. 16.

« In. vii. 9.

FAITH IN QHRIST INFERRED FROM FAITH IN GOD.

786

bis prophets / you receive the Scriptares of the Old Testament, and subscribe to them: andyoa do well. Observe here,

(1.) That our Lord Jesus knows who believe in God, and who do not; for all hearts are open to his view, and he knows what is in man. When with the moath confession is made unto salvation,' it is to give honour to him, not to inform him what the heart believes; for he knows it before we tell him, and better than we can tell him. That which is the prerogative of the Eternal Mind, is one of the flowers of the Redeemer's crown : I am he which searcheth the reiju and hearts,^ He knows the sincerity of some, whom men suspect and reproach« and the insincerity of otliers, whom men confide in and applaud. We read of some who professed to believe in JesQS Christ, when they saw the miracles which he did; but Je^us did not camnnt himself to tluim^ did not Mieve them, so the word is, because he hnew all men, and needed not that any should testify of man.* He knew that his disciples here did believe in God, and witnessed for them that they did so. And be-caase he does thus infallibly know every man's true character, he is therefore fit to be the Judge of all at the great day, and to pass the definitive sentence apoD every man's everlasting state; for we are sure that his judgment is according to truth, and cannot mistake.

(2.) That our Lord Jesus is highly well pleased with those who believe in God, and will take notice of it to their comfort and honour. He came into the world to reveal and reconcile God to us, and to re-dace and restore us to God, not to draw uafrom him, but to draw us to him; and nothing is more acceptable to him than our believing in God, nor shall any thing be more comfortable to us. Christ fortifies us with this faith against all assaults: Let not your i^rts he troubUdj for ye believe in God. And Uiose who believe in God need not be cast down and disquieted ; as those have reason to be who are strangers to him, who have no dependence on him, or communion with him. They who believe in God, according to his word, have reason to rejoice in him with joy unspeakable; for their confidence in him shall not mahe them ashamed. They hnowwhom. they ^t believed.

2. He calls upon them who believe in God, to believe in him too. But did not the disciples believe also in Christ ? No doubt they did; else they had not so easily left all to follow him, and continued with him in his temptations. When St. Peter, in the name of the rest, gave this for the reason why they would never quit their Master, We believe and «re sure that thou art the Christ f the Son of the living (iod} they all subscribed to it as the confession of their faith, except Judas, whom Christ at that very

f 2 Cbron.». 90. > John ii. S3-SS.

% Rom. X. 10. k John vl. ep. 3 B

h Rev. li. S3. 1 1 John V. 13.

time particularly excepted. And yet, Christ saith to them, Believe also in me: use the faith you have, set it on work, exert it, employ it, that by it you may keep your minds composed and quiet at this time. Believe in me, that is, live by faith in me. Even those who believe, as they have need to be prayed for, that God would help their unbelief, and increase their faith, so they have need to be preached to, and called upon to exercise their faith: These things are written to you who believe in Christ, that you may believe in him ;^ may be confirmed in your faith, and have the comfort of it.

Believing in God is a very great duty, afad there are few but what profess at least to do it They who have little else to say for themselves, will say this, *' We trust in God :'* and O that there were such a heart in all them that say so! But from those who believe in God, there are two things further required: One is a dictate of the light and law of nature; we have it given in charge by St Paul to Titus, This is a faithful saying, (and these things I will that thou affirm constantly f^ let it be frequently inculcated, and earnestly pressed upon all Christians,) That they who have believed in God must be careful to maintain good worhs: for faith without works is dead ;» it doth no good to others,'* and therefore will do mi no good.—^The other is a dictate of revealed religion, and we have it here in the text,'' Ye believe in God, believe also in me."

DocT. It may justly be expected, and required, from those who believe in God, that if they are within the sound of the gospel, they should believe also in Jesus Christ I speak to those who are favoured with the gospel, who see that joyful light, who hear that joy fjul sound, and who are therefore concerned in this doctrine. As for those who enjoy it not, we cannot say it is required of them to believe in Christ; for how shall they believe in him, of whom they have not heard ?^ Yet we cannot say, it is impossible for any of them, though they live up ever so closely to the light they have, to be saved by Christ they never heard of. It is out of our Utu to judge concerning them, for it is not tfi our Bibles; but let us judge this rather, that we who enjoy the gospel shall find it more intolerable for us in the day of judgment, than they will, if we obey not the gospel. As for them, it becomes us rather to leave them to God's uncovenanted mercy, than to his unpacified justice. For our own part, whatever favour they may find who are destitute of the light of Christianity, I see not how they can expect it, who rebel against that light, and reject the counsel of God against themselves.*! The case is plain,—It is good to believe in God; but that is not enough, we must believe also in Jesus Christ. It is not sufficient to our acceptance with God that we

> Tit. til. 8. P Rom. z. 14.

B James ii 17.

e Jamea4i. 14. q Luke vii. 30.

FAITH IN CHRIST INFERRED

embrace natural religion, though it is indispensably necessary that we do so; but we must go further, we must admit the light, and submit to the laws, of the Christian religion likewise, which is consonant to, and perfective of, natural religion, and helps us out where that leaves us at a loss. And this is that which I am here to-day to press upon you, with all seriousness, that you sink not into a practical deism, as many do into a practical atheism; but, in every thing wherein you have to do with God, you may have a believing regard to Jesus Christ You believe in God, believe also in Jesus Christ. I shall here endeavour to explain,

I. The objects of this faith, and what that is which those who believe in God are to believe also concerning Christ

II. The acts of this faith, and what that regard is which we must give to God, and must give also to Jesus Christ.

III. The connexion between these two, and how necessarily it follows, that those who truly believe in God will readily believe in Jesus Christ, when he is made known to them. And then make application.

1. Let us inquire, what man is to believe concerning God ; and compare with that, what he is also to believe concerning Jesus Christ; and see, what relation they have to each other.

1. Do we believe in God, as the Father Ahnighty ? Wc must believe in Christ, as his only-beffotten Son; for Father and Son correlates. By the prescribed form of baptism, that great foundation on which the doctrine of the Trinity is built, we are directed to devote ourselves to the Father and Son; which plainly speaks a divine relation, not to us, (for though God may be said to be a Father to us, and a Holy Spirit to us, yet he can in no sense be said to be a Son to us,) but a relation to one another; and therefore they must be distinct persons; and so, as that the Son is the express image of the Father's Person. We cannot believe in God as the Father,' but we must believe in him who is.the Son of the Fatlier,^ who is the only-begotten of the Father,*^ and therefore of the same nature with him. If any deny the Son, though they say they believe in God, as the Creator of heaven and earth, yet really they have not the Father, they have not the knowledge of him, nor an interest in him, as the Father; for they only who by faith continue in the Son, so continue in the Father.'' Shall we think that God has the title of the Father ascribed to him so frequently, so solemnly, only as he is the Fountain of being to the creatures which are infinitely below him ? (So the heathen called him the Father, so he is Father of the rtdn, and hath begotten the drops of the dew,"*) No, he himself plainly intimated why he is called the

Father, when he said to the Redeemer, Thou art my Son, this day have I begotten thee ;* which mast be understood in a far higher sense than that of creation ; for when the apostle would prove that Christ has obtained a more excellent name than the highest rank of created beings, he thus argues: To which of the angels said he at any time^ Thou art my San, this day have I begotten thee ?' They were sons of God who shouted for joy, when thefoundation* of the earth were fastened ; he was the Image of the invisible God, that existed before all things.^ It is not, as some would have it, that he viksfiesh, and was made God. only as Moses was made a god to Pharaoh; for the Scripture says quite the contrary, that Bcoc lyy—' he WAS God,* and oofti tytvtro — was made flesh.* This mystery we firmly believe the truth of, but awfully adore the depth of.

2. Do we believe in God as the Eternal Mind ? We must also believe in Christ as tA« Eternal Word and Wisdom. God is an Infinite Spirit, and as such is to be adored by every one of us; and he has told us that the Redeemer we. are to believe io is the Logos, that in the beginning, was with God; and was God,*' in the constitution of all things. And (to show that he is the Omega as well as the Alpfta) we find that in the consununation of all things, when he obtains a final victory over all the enemies of his kingdom, he appears and acts under the same title; his name is called, the Word of God,^ It signifies both Ratio and Oratio, a word conceived, and a word uttered. Christ is both ; as the thought is one with the mind that thinks it, and yet may be considered as distinct from it, so Christ was and is one with the Father, and yet distinct from the Father.

In all the divine counsels, Christ is the Eternal Wisdom, that when God prepared the heavens, and /at J the foundations of the earth, and made man who is the highest part of the dust of the world, was hy him as one brought up with him :^ he is the Wonderful Cokii-sellor, in whom are hid all the treasures of wisdom and knowledge. Between the Father and the Son there is a perfect mutual consciousness, and particularly in the affair of man's redemption. No man knows the Son but the Father, neither knows the Father, save the Son.* The counsel of peace is between them both.f

In all divine revelations, Christ is the Word of the Father; that Word of God which is quick and powerful, and is a discemer of the thoughts and intents of the heart' He only having lain in his bosom from eternity, none but he could declare him ;*" and though it is in these last days, that he has in a more especial manner spoken to us by his Son, yet the Spirit, in the Old-Testament prophets, was the Spirit of Christ^ And as he was the Maker and

FROM FAITH IN GOD.

787

Mediator, so he was the Messenger of the Covenant, the Amen, the Jaithfui and true Witness,

3. Do we believe that God nuide the world, and gctems it ? We most believe also that he made it, and goTerns it, by his Son, who is not only the KudoM of God, and his eternal word, bat the power of God, and his almighty right hand. The Father Korketh hitherto ^ we believe he does, that he is the Foontain of all being, and the Spring of all life, power, motiony and perfection: bat the Son has told 08 withal, that he worketh, and that what things soever the Father doihj these also doth the Son lihewise.

Nothing appears more evident, by the light of natore, than that God made the world, and all things therein, that by his power, and for his plea-sare and praise, they are and were created: nor does anj thing appear more evident, by the light of the Gospel, than that €rod ntade the worlds by his Son,i that he created all things bg Jesus Christ,'^ that all things were treated hg him and for him, and that he it htfore all things, and hg him all things consist,*^ nay, tUt without him was not ang thing made that was madeJ" So that if we receive the gospel, we mast discern even in the things diat are seen, not only the eternal power and godhead of the Father, bat the aniversal agency and inflaence of the Son, and particalarly with reference to the children of men, with whom his delights were; for in him, in a special manner, was that life which is the Hght of Jwii.p Therefore be is called the ^Jtpxfi — The prin* tvpU (so it might better be read than The beginning) of the creation of God.^ And hence arises his sovereignty over all the creatures, and. his property in them. He is the first-bom of everg creature f ftat is, as the apostle himself explains it, he is the luirtf all things f and has not only by porchase, hot hg inheritance, obtained the more excellent name.

We are satisfied that God governs the world, and an abondant satisfaction it is to ns that he does so, that his kingdom rnleA over all; but we mast also he assured, and it will add greatly to oar satisfaction, that the administration of the kingdom of providence nput into the bands of oar Lord Jesas, and is anited to the mediatorial kingdom; that he has an incontestable title to all, All things are delivered to him bg ihe Father,* and for this reason, because he loves Aim ,-* that he has an nncontrollable dominion over all. Things are not only given into his hand, bat put under his feet ;* not only great pdwer, but all power, is given onto him, both in heaven and in earth; and he is not only head of the church, but ^enf over all things to the church. Ail the angels in heaven are his active servants, all the devils in hell are bis conquered captives: the kingdoms of the e^rth are his, and he is the Governor among the

k John v. 17,19. • John I. 3w ' Col. i. I5w

1 Heb. i. 9. m Eph. ili. 9. n Col. i. 16,17. 9 John i. 4. q Rev. iii. 14.

I Heb. i. 3,4. t Matt xi. 37.

3 B 2

nations ;^ Bg him hings reign, for to him the Father has committed not only the future judgment, but all judgment.^

4. Do we believe that God is our owner by right of creation? We most believe also, that Christ is our owner by right of redemption; and yet we have not two masters to serve; Christ and the Father are one, as to us. Nor do these properties stand in competition with each other: no, Christ owns his property to be derived. Thine they were, and thou gavest them me,^ and yet withal it is acquired.

As to God we owe our being, because he made us, and not we oorselves, therefore we are not our own but his; so to Christ we owe our well being, our recovery from that deplorable state, unto which by sin we were fallen, and our restoration to the favour of God, and an eternal happiness in him. Thus, besides the original right he has to ns as our Maker, he has an additional right by purchase; a right to command ns, a right to dispose of as; we are his servants, for he has loosed our bonds; not only bom in his house, but bought—^not with his money indeed, but with that which is infinitely more valuable, his own most precious blood: and therefore we are delivered out of the' hands of oar enemies, that we might be devoted to him, to serve him without fear." We are not our own but his, for we are bought with a price; more was paid for us a gpreat deal than we were worth ; and it was paid to him into whose hand our all was forfeited, so Uiat no dispute can be made of his interest in us, and the authority he has to demand our best affections and services. As one is our Father, even God, so one is our Master, even Christ: * he is our Lord, and we are bound to worship him.

6. Bo we believe that God is our Judge, to whom we must evcTy one of us give an account of ourselves ? We must believe also, that Christ is our Advocate with him, and that he is the propitiation for our sins. We are all conscious to ourselves that we are sinners, that we are guilty before God, have incurred his wrath, and laid ourselves open to his curse; and from him our judgment must proceed, a judgment against which there will lie no exception, and from which there will lie no appeal; a judgment which in its inquiries ydiW look back as faras our beginning, for God shall bring everg worh into judgment, with everg secret thing :^ and which in its decisions'wiW look forward as far as our everlasting state, which must by it be irreversibly determined.

Now, whenever we think of giving an account to Grod, we must have an eye to the Lord Jesus, as the one only Mediator between us and God, that blessed Dags-man who has laid his hand upon us both; who is our peace, who arbitrates matters in variance be-

a John iii. 35. X John ▼. 23. • llatt xzili. 8,9.

r Matt, xxviii. is. T John zvii. s. bPs. xlv. 11.

w Ps. \x1i. 98. 1 Luke i. 74,75. c Eccl. xii. 4.

FAITH IN CHRIST INFERRED

in him; let us also depend upon Jesus Christ, and put a confidence in him. We believe in God, that is, wo trust in him, we rely upon his wisdom to direct us, his power to support and strengthen us, his goodness to pity us, and his all-sufficiency to give all that to tw, and work all that in «#, and for us, which the necessity of our case calls for. And we therefore refer ourselves to him, and encourage ourselves in him; now let us thus believe also in Jesus Christ, and make him our hope. As we confide in the providence of God for all things that relate to the natural life; and cheerfully submit ourselves to the conduct of that providence, hoping by it to be carried comfortably through this world ; so we confide in the grace of the Lord Jesus for all things relating to the spiritual life, and cheerfully submit ourselves to the operations of that grace, hoping by it to be carried safely to a better world; desiring not more to secure our present and future welfare, than to have the grace of the Lord Jetui Christ with our Spirits* Our dependence must be upon Christ both for righteousness and strength,p the two great things we stand in need of; from a full conviction of our own guilt and weakness, and of his ability and willingness to save us from sin and wrath, we must venture all our spiritual concerns with him. In every thing wherein we have to do with God, we must make mention of his righteousness, and make use of his grace,—and, of both, as all-sufficient for us; must depend upon him to bring us safe through this wilderness to the heavenly Canaan ; and having done this, as those who know whom we have trusted, we must bo willing to venture all our temporal concerns for him, to leave, and lose, and lay out all for his sake, being well assured, that though we may be losers for him, we shall not, we cannot, be losers by him in the end.

III. I come in the next place to show the necessary connexion that there is between these two great duties, of believing in God, and believing also in Jesus Christ; and how the latter will follow of course, if the former be sincere, in all those to whom the glad tidings of the gospel-salvation are brought They must needs embrace the Christian religion, who cordially entertain natural religion ; and they who do not believe in Christ, whatever they pretend, do not indeed believe in God : for,

1. If we believe in God, we must believe in him who is One with him, the Brightness of his glory, and the express Image of his Person,*^ Christ in his gospel has expressly told us, / and my Father are one J And when he says. My Father is greater than I,* the comparison is not between the person of the Father and of the Son, but between the Son's state of exaltation with the Father and his present stite of humiliation; as plainly appears, because

p Gal. VI. 18. p Isa. xlv. 24. q Heb. i. 3. r John x. 30. • John xiv. 28. t John xvii. 21. n John xlv. 9.

it comes in as a reason why the disciples should not mourn, but rejoice rather, in his departure from them, because he had told them he was to go to the Father, where his state would be not only more glorious to himself, but of greater capacity to serre them, than his present state was. When he was entering upon his sufferings, he comforted himself with this, thBiheandhis Father were one, Thou^ Father art in me and I in thee,^ and therefore he has reason to expect, that the world will believe, that they who believe in God, will believe also in him. So much are the Father and the Son one, that Christ says. He that has seen me, has seen the Father»^ We come to the knowledge of God, by the knowledge of Jesus Christ, for the glory of God shines in the face of Jesus Christ; and, therefore, he who believes in the Father, as far as the Son is revealed to him to be one with the Father, will believe also in him: and by that faith we come to be one with the Father and the Son, and one in them.^ And thus, by keeping Christ's commandments we abide in his love, even as he kept his Father's commandments, and abode in his love.^ Such a close and inseparable union the gospel all along shows us between the Father and the Son, as that we cannot divide them in our belief. The heathen worshipped their idols as rivals with God, we worship Christ as one with God: Believe me, says Christ, that / am in the Father, and the Father in me. So let us believe in him.

2. If we believe m God, we must believe also in him who is sent by him, has a commission from him^ and to whom he has given testimony. We do not believe in God, unless we believe what he has said concerning his Son, and rest upon it; what he said by the prophets of the Old Testament, who all bare witness to him. And those predictions of theirs were all exactly and completely acoomplished, which had reference to his estate of humiliation, and the afflictions of it; not one iota or tittle of them fell to the ground. Christ himself observed this when he said. It is finished: which ratifies those predictions that had reference to his estate of exaltation, the honours of it, and the graces that flow to us from it; for the Spirit of Christy in them, testified beforehand both of the sufferings of Christ, and of the glory that should follow.* We must also believe, what he said by a voice from heaven concerning him, once and again. This is my beloved Son, in whom I am well pleased, hear ye him;' and must concur with him by a sincere declaration. This is my beloved Saviour, in wham I am well pleased, and whom I will hear.^ Thus we set to our seal that he is true,* and subscribe to the record we have received in the everlasting gospel, which we are willing to venture our souls and our salvation upon, that God has given to us eternal life, and this life is in his Son; which if we receive not

▼ John xvii. 21. 7 Mat iii. 17.

w John xv. 10. I Bfatt. xvli. 5.

X iPeti. II. • John iii. 30.

FROM FAITH IN GOD.

791

«-e make God' a liar,^ we not only declare that we do not believe in him ourselves, but that he is not fit to be believed by any one else. Justly therefore has Christ said. He that dewpiseth me, despisetk him tkei tent me; as an affront done to an ambassador, is justly construed an affront to him who gave him his character and credentials.

We must also, if we believe in God, g:ive credit 1o the many confirmations which we have of his testimony to his Son; the many miracles which were wrought to pTO?e his divine mission, miracles of mercy, healing mercy, which served likewise to explain and illustrate it; especially the resurrection of Jesus Christ from the dead, by which he was declared to be the Son of God with power,<^ and in wbich God gave him glory, that our faith and hope might be in God ;' that believing in him whom he raised from the dead, our faith and hope in him might be both evidenced and encouraged. The pouring out of the Spirit likewise, both in his gUts and in his graces, is a further attestation gii|pn to Christ's mission, for in them God bare him witness ;* nay, the Holy Ghost whom God gave to them who belieyed in Christ, and obeyed him,' is said to be bis witness; so that if we believe in the Spirit of God, we most believe also in Christ, and, therefore, the imputingof Christ's miracles, which were wrought by the Spirit of God, to Beelzebub the prince of the devils, is jastly reckoned an unpardonable blai-pAemy againtt the Holy Ghott,

3. If we believe in God, we must j^ire honour to him, by htlietin^ also in Je$u$ Christ; for thereby he reckons himself honoured. If we confess that Jesus Christ is Lord, it is to the glory of God the Father J It is certain, there is nothing in which the glory of God, and of all his attributes, shines more bright, or more strong, than in the great work of our redemption wrought out by Jesus Christ; and therefore, when the First-begotten was brought into the world, the angels who were charged to worship him sang, Glory to God in the highest, because, in Christ, there was on earth peace, and good-will towards nen^ so that, nnless by faith in Christ wc receive that peace and good-will, and the record given concerning it, we do not as we ought give unto God the glory dne to him, from that greatest of all the works of wonder by which he has made himself known. Do we believe in God ? We ought then to riTc him the glory of all that infinite wisdom which contrived oar redemption in such a way, that divine justice might be satisfied, and yet sinners saved; this is the wisdom of God in a mystery, hidden wisdom, f^nifold wisdom, ordained hrfore the world for our plory.i We onght also to give him the glory of that Undness and love of God which designed this salvation, those tender mereies, whereby the Day-

^ 1 John ▼. 10,11, e Rom. i. 4. d i Pet i. 31. e Heb. 11. 4. f AcU V. 32. r PhiL 11. II. h Luke li. 14.

spring from on high visited us; love without precedent, love without parallel, whereby God so loved the world, as to give his only-begotten Son for us. But how can we say we believe in him, which is giving glory to him, if we rob him of so great a part of his glory, by not believing in Jesus Christ, in whom his glory shines in a special manner ?

4. If we believe God speaking by Moses and the prophets, we must believe also in Jesus Christ; for to him bare all the prophets witness, and in all the ceremonies of the Mosaic institution, he was typi-. fied : if we believe the Old Testament, we must also believe the New; for such an exact correspondence and agreement is there between them, as between two tallies. The same grace which the Old Testament represents in shadows, promises, and predictions, the New Testament produces in the substance and accomplishment, 90 that they mutually confirm and illustrate one another. This our Lord Jesus insisted upon, as one of the strongest proofs of his divine mission, that the Scriptures of the Old Testament testified of him; and therefore he tells the Jews, who set up Moses in opposition to him, that Moses, instead of condemning him, condemned them for not believing in him; for, says he, Had ye believed Moses, ye would have believed me, for he wrote of me.^ In the volume of the booh^ <v ct^oXi^c—in the head of it, (so the word is,) in the very beginning of the book of Moses, it was written of Christ, that as the seed of the woman, he should break the serpent's head. It is plain, therefore, ye believe not his writings, because ye believe not my words. Christ blamed the two disciples, and afterwards all the rest, for their slowness to believe what was written concerning him in the law of Moses, and in the prophets, and in the Psalms, all which was to a tittle fulfilled in him." They who believed in the God of Israel, and received the oracles which by him were committed to them, knew very well that there was a salvation to be revealed in the last times; that a Messiah should come, to be a prophet like Moses, a priest like Aaron, a king like David,—and, like the sacrifices, to make reconciliation for iniquity; and that he should be cot off*, not for himself, but for the sins of his people." And do we not see all this abundantly made good in the Lord Jesus? Has he not done, has he not sufiered, all that which it was foretold he should do and sufler ? If, therefore, we believe that a Messiah was to come, we must believe that this was he that should come, and we are not to look for any other. The apostles therefore all along appealed to the Scriptures of the Old Testament, saying no other things than those which Moses and the prophets said should come,** and putting the unbelief of the Jews to their ignorance of the voice of the prophets, though they were read among them every sabbath

11 Cor. ii. 7. k John v. 45—47.

Luke xxlv. 25, S7,44. a D&n. ix. 28.

1 Heb. T. 7. e Acts xxvl. 23.

FAITH IN CHRIST INFERRED

in him; let us also depend upon Jesus Christ, and put a conGdence in him. We believe in 6€>d, that is, wo trust in him, we rely upon his wisdom to direct us, his power to support and strengthen us, his goodness to pity us, and his all-sufiiciency to give all that to usj and work all that in us, and for us, which the necessity of our case calls for. And we therefore refer ourselves to him, and encourage ourselves in him; now let us thus believe also in Jesus Christ, and make him our hope. As we confide in the providence of God for all things that relate to the natural life; and cheerfully submit ourselves to the conduct of that providence, hoping by it to be carried comfortably through this world; so we confide in the gp^ce of the Lord Jesus for all things relating to the spiritual life, and cheerfully submit ourselves to the operations of that grace, hoping by it to be carried safely to a better world ; desiring not more to secure our present and future welfare, than to have the grace of the Lord Jesut Christ with our Spirit/* Our dependence must be upon Christ both for righteousness and strength ,p the two great things we stand in need of; from a full conviction of our own guilt and weakness, and of his ability and willingness to save us from sin and wrath, we must venture all our spiritual concerns with him. In every thing wherein we have to do with God, we must make mention of his righteousness, and make use of his grace,—and, of both, as all-sufficient for us; must depend upon him to bring us safe through this wilderness to the heavenly Canaan ; and having done this, as those who know whom we have trusted, we must be willing to venture all our temporal concerns for him, to leave, and lose, and lay out all for his sake, being well assured, that though we may be losers for him, we shall not, we cannot, be losers by him in the end.

III. I come in the next place to show the necessary connexion that there is between these two great duties, of believing in God, and believing also in Jesus Christ; and how the latter will follow of course, if the former be sincere, in all those to whom the glad tidings of the gospel-salvation are brought. They must needs embrace the Christian religion, who cordially entertain natural religion ; and they who do not believe in Christ, whatever they pretend, do not indeed believe in God: for,

1. If we believe in God, we must believe in him who is One with him, the Brightness of his glory, and the express Image of his Person.^ Christ in his gospel has expressly told us, / and my Father are one J And when he says. My Father is greater than /,• the comparison is not between the person of the Father and of the Son, but between the Son's state of exaltation with the Father and his present ^tite of humiliation; as plainly appears, because

p Oal. VI. 18. p Isa. xlv. 24. q Heb. i. 3. r John x. 30. • John xiv. 28. t John xvii. 21. n John xiv. 9.

it comes in as a reason why the disciples should not mourn, but rejoice rather, in his departure from them, because he had told them he was to go to the Father, where his state would be not only more glorious to himself, but of greater capacity to serve them, than his present state was. When he was entering npon his sufferings, he comforted himself with this, thstheandhis Father were one, 7%ou, Father art in me and I in thee,^ and therefore he has reason to expect, that the world will believe, that they who believe in God, will believe also in him. So much are the Father and the Son one, that Christ says. He that has seen me, has seen the Father,^ We come to the knowledge of God, by the knowledge of Jesus Christ, for the glory of God shines in the face of Jesus Christ; and, therefore, he who believes in the Father, as far as the Son is revealed to him to be one with the Father, will believe also in him : and by that faith we come to be one with the Father and the Son, and one tit them.* And thus, by keeping Christ's commandments we abide in his love, even as he kept his Father's commandments, and abode in his love,^ Such a close and inseparable union the gospel all along shows us between the Father and the Son, as that we cannot divide them in our belief. The heathen worshipped their idols as rivals with God, we worship Christ as one with God: Believe me, says Christ, that I am in the Father, and the Father in me. So let us believe in him.

2. If we believe in God, we must believe also in him who is sent by him, has a commission from him, and to whom he has given testimony. We do not believe in God, unless we believe what he has said concerning his Son, and rest upon it; what he said by the prophets of the Old Testament, who all bare witness to him. And those predictions of theirs were all exactly and completely acoomplished, which had reference to his estate of humiliation, and the afllic-tions of it; not one iota or tittle of them fell to the ground. Christ himself observed this when he said. It is finished: which ratifies those predictions that had reference to his estate of exaltation, the honours of it, and the graces that flow to us from it; for the Spirit of Christ, in them, testified beforehand both of the sufferings of Christ, and of the glory that should follow,^ We must also believe, what he said by a voice fVom heaven concerning him, once and again. This is my beloved Son, tn whom I am well pleased, hear ye him;' and must concur vrith him by a sincere declaration. This is my beloved Saviour, tn whom I am well pleased, and whom I will hear,* Thus we set to our seal that he is true,* and subscribe to the record we have received in the everlasting gospel, which we are willing to venture our souls and our salvation upon, that God has given to us eternal life, and this life is in his Son; which if we receive not

▼ John xvii. 21. y Mat iii. 17.

w John XV. 10. s Blatt xvii. 5.

X iPeti. 11. • John iii. 33.

FROM FAITH IN GOD.

791

we make God* a liar,^ we not only declare that we do not believe in him ourselves, but that he is not fit to be believed by any one else. Justly therefore has Christ said. He that despiteth me, despiseth kim that sent me; as an affront done to an ambassador, is justly construed an affront to him who j^ave him his character and credentials.

We mnst also, if we believe in God, give credit fo the many confirmations which we have of his testimony to his Son; the many miracles which were wrought to prove his divine mission, miracles of mercy, healing mercy, which served likewise to explain and illustrate it; especially the resurrection of Jesus Christ from the dead, by which he was declared to be the Son of God with power,« and in which God gave him glory, that our faith and hope might be in God f that believing in him whom he raised from the dead, our faith and hope in him mi^ht be both evidenced and encouraged. The pouring out of the Spirit likewise, both in his glhs and in his graces, is a further attestation gi^n to Christ's mission, for in them God bare him witness ;* nay, the Holy Ghost whom God gave to them who believed in Christ, and obeyed him,' is said to be his witness; so that if we believe in the Spirit of God, we mast believe also in Christ, and, therefore, the impntingof Christ's miracles, which were wrought by the Spirit of God, to Beelzebub the prince of the devils, is jostly reckoned an unpardonable bias-phemif against the Holy Ghott,

3. If we believe in God, we must^tre honour to him, by hdievin^ also in Jeiui Christ; for thereby be reckons himself honoured. If we confess that Jesus Christ is Lordj it is to the glory of God the Father J It is certain, there is nothing in which the glory of God, and of all his attributes, shines more bright, or more strong, than in the great work of our redemption wrought out by Jesus Christ; and therefore, when the First-begotten was brought into the world, the angels who were charged to worship him saog, Glory to God in the highest^ because, in Christ, there was on earth peace, and good-will towards mm ^ so that, an less by faith in Christ we receive that peace and good-will, and the record given concerning it, we do not as we ought give unto God the glory doe to him, from that greatest of all the works of wonder by which he has made himself known. Do we believe in God ? We ought then to fdve him the glory of all that infinite wisdom which contrived our redemption in such a way, that divine jastice might be satisfied, and yet sinners saved; this is the wisdom of God in a mystery, hidden wisdom, f»enifold wisdoms, ordained before the world for our 9lonf,i We ought also to give him the glory of that kindness and love of God which designed this salvation, those tender mercies, whereby the Day-

^ I John V. 10,11. e Rom. i. 4. d I Pet. i. 21. • Heb. ii. 4. f AcU V. 33. f PhlL ii. II. h Luke il. 14. '

spring from on high visited us; love without precedent, love without parallel, whereby God so loved the world, as to give his only-begotten Son for us. But how can we say we believe in him, which is giving glory to him, if we rob him of so great a part of his glory, by not believing in Jesus Christ, in whom his glory shines in a special manner ?

4. If we believe God speaking by Moses and the prophets, we must believe also in Jesus Christ; for to him bare all the prophets witness, and in all the ceremonies of the Mosaic institution, he was typi-. fied : if we believe the Old Testament, we must also believe the New; for such an exact correspondence and agreement is there between them, as between two tallies. The same grace which the Old Testament represents in shadows, promises, and predictions, the New Testament produces in the substance and accomplishment, 90 that they mutually confirm and illustrate one another. This our Lord Jesus insisted upon, as one of the strongest proofs of his divine mission, that the Scriptures of the Old Testament testified of him; and therefore he tells the Jews, who set up Moses in opposition to him, that Moses, instead of condemning him, condemned them for not believing in him; for, says he. Had ye believed Moses, ye would have believed me, for he wrote of me}' In the volume of the booh^ iv ce^oXi^i— in the head of it, (so the word is,) in the very beginning of the book of Moses, it was written of Christ, that as the seed of the woman, he should break the serpent's head. It is plain, therefore, ye believe not his writings^ because ye believe not my words* Christ blamed the two disciples, and afterwards all the rest, for their slowness to believe what was written concerning him in the law of Moses, and in the prophets, and in the Psalms, all which was to a tittle fulfilled in him." They who believed in the God of Israel, and received the oracles which by him were committed to them» knew very well that there was a salvation to be revealed in the last times; that a Messiah should come, to be a prophet like Moses, a priest like Aaron, a king like David,—and, like the sacrifices, to mako reconciliation for iniquity; and that he should be cot off*, not for himself, but for tlie sins of his people.** And do we not see all this abundantly made good in the Lord Jesus? Has he not done, has he not suffered, all that which it was foretold he should do and suffer ? If, therefore, we believe that a Messiah was to come, we must believe that this was he that should come, and we are not to look for any other. The apostles therefore all along appealed to the Scriptures of the Old Testament, saying no other things than those which Moses and the prophets said should come,^ and putting the unbelief of the Jews to their ignorance of the voice of the prophets, though they were read among them every sabbath

i I Cor. ii. 7. k Jolin v. 45—47.

m Luke xxiv. 25, S7,44. B Dan. ix. 98.

1 Heb. X. 7. e Acts xxvi. 2S.

FAITH IN CHRIST INFERRED

day.p So that, in short, if we believe that there is such a thing as a divine revelation, that God has made a discovery of himself, and of his will and grace, to the children of men, we must believe the gospel, and the testimony it bears, God has sent his son into the worldy not to condemn the world, but that the world through him might have righteousness and life.

5. If we rightly apprehend how matters stand between God and man since the fall, as those must do who believe in God, who believe his holiness and justice, and his relations to man, we shall readily receive the notice which the gospel g^ves us of a Mediator between God and man; not only because we shall soon perceive how desirable it is that there should be such a Mediator, (and we are easily brought to believe what is for our honour and advantage, quod volumus facile credimus—^ohat we wish we easily believe,) but because we shall perceive, likewise, how probable it is that a God of infinite grace and mercy should appoint such a Mediator, and make him known to us. It is a great confirmation of the truth of the Christian religion, that it not only agrees with, and is a ratification of, the principles and laws of natural religion, and is an improvement and advancement of them, but that it supplies the deficiencies of it; it takes us up and helps us out, where that fails us and leaves us at a loss. So that if we make just reflections upon ourselves, and our own case as it appears to us by the light of nature, there cannot but be a disposition in^ us to receive and embrace the gospel, and to entertain it not only as a faithful saying, but as well worthy of all acceptation, that Christ Jesus came into the world to save sinners. If we rightly believe in God, and withal rightly understand ourselves, we cannot but perceive our case to be such as calls for the interposition of a Mediator between us and God; and we are undone if there be no such a one; and we will therefore cheerfully receive him.

(I.) We cannot but perceive that man has in a great measure lost the knowledge of God, and therefore should gladly believe in him who has revealed him to us. It is certainly the greatest satisfaction and best entertainment to our intellectual powers, to know God the author and felicity of our being^. The understanding of man cannot rest short of this knowledge; but we find that by the entrance of sin, our understandings are darkened,<i and the children of men are generally alienated from the divine light and life, through the ignorance that is in them, because of the blindness of their heart: The world by wisdom knew not God* and the things of God vne foolishness to the natural man,* Are we sensible of this as our misery, that we cannot by any researches of our own come to such a knowledge of God, as is necessary to our communion with him ? If we are

p Acts ziii. 37. • 1 Cor. ii. 94.

q Eph. i. 18. t 1 John L 18.

r 1 Cor. 1.31. u John i. 0.

SO, we shall readily embrace Christ as a prophet* who having lain in the bosom of the Father from eternity, has declared him * to the children of men, and has brought into this dark world the light of the knowledge of this glory, with such convincing evidences of a divine truth, and such endearing instances of a divine grace and love in this light, as are abundantly sufiicient both to captivate the understanding and engage the affections. This is the true light, which is sufficient to lighten every man that Cometh into this world,"* and to direct him throogb it to a better world. And shall we not open our eyes to such a light? Can we be such strangers, such enemies, to ourselves, and our own interests, as to love darkness rather than this light ?^

(2.) We cannot but perceive, that there is an infinite distance between God and man, and therefore should gladly believe in one, in whose person the divine and human natures are wonderfully united. Tib light of nature shows us the glory of a God abov^ us ; as heaven is high above the earth, so are his thoughts and ways above ours: whence we are tempted to infer, that there is no having any communion with him, that he is not conversable with us, and that we cannot expect that he should take any cognizance of us. Shall we not therefore welcome the tidings of a Mediator between God and man, even the Man Christ Jesus ? Shall we not be glad to hoar, that this God above us is, in Christ, Immanuel, God with t»,* God in our nature, God manifested in the flesh; the Eternal Word incarnate, which will facilitate our communion with God, and represent it to us as a thing possible ? When we look upon God as the almighty Creator and Sovereign of the world, a being of infinite perfection and blessedness, we are tempted to say, Witt this God in very deed dwell with men, with mean and sinful worms, on the earth f But when we look upon the Son of God clothed with a body, and visiting in great humility this remote comer of the universe, which God has let out to the children of men, as a vineyard to unthankful husbandmen, we are encouraged to say with triumph. Behold the tabernacle of God is with men, and his sanctuary in the midst of them for evermore.* We are quite lost in our thoughts, when we come to meditate seriously on the divine perfections, for they are an unfathomable depth, which we cannot find out, concerning which we cannot order our speech by reason of darkness; If a man speak, surely he shall be swallowed up :^ but when we come with an eye of faith to see the Father in Christ, who is both God and man, and are brought by faith to Jesus the Mediator of the new covenant, and through him to God the Judge of all,' this makes his glory the more intelligible, (he that hath seen me, says Christ, hath seen the Father,) his example the more

T John iu. 19. » Malt i. 33. > Ezek. zuvii. 96,27. J Job xxxvii. 90. B Heb. ili. 33, %i.

FROM FAITH IN GOD.

793

jraitable, his favour the more attainahle, and man's communion with him the more practicable.

(3.) We cannot but perceive the matter to be yet worse;—^that there is a quarrel between God and man bj reason of sin ; that the God who made us is not only a God above «#, but a God agaimt us ; and therefore we should gladly believe in him by whom that quarrel is taken up, in whom God was reconciling the world to hintiself, * and who is our peace. You believe in God, your great Lord and Lawgiver; and do you not believe, that he requires of you an exact conformity to the law of your creation; that since he made you for himself, to show forth his praise, you should accordingly live to his honour; that he who eodaed you with the powers of reason, designed that Tour appetites and passions should always act under the direction and dominion of those powers? Does not even the light of nature tell you, that God, who is the best of beings, is to be loved and delighted in above all; that all the gifts of his bounty are to be received by us with thankfulness, and all the rebukes of his justice submitted to with patience ? These are the rules which 3*00 know you should ha\e been ruled by: but you know you have come short of these rules; that those affections of your son Is have been set upon the world and the flesh, which should have been set upon God only; that th(^ appetites of a mortal body, by which you are allied to the earth, have been indulged, to the unspeakable disgrace and detriment of an immortal spirit, by which you are allied to the upper world. It is not only the Scripture, but even natural conscience, that has concluded us all under sin. Those who had not the law, yet showed the accusing, convineing work of the law written in their hearts.*" And will not your own hearts tell you likewise, that TOQ having offended God, he is displeased with you, and yon lie under his wrath ? If God be infinitely perfect, as certainly he is, he is infinitely just and holy; and as the Governor of the world, is engaged in honour to punish sin, that his law may not be trampled on, and his dominion made contemptible. I)oyou believe this concerning God, and this con-eemiog yourselves? and will you not welcome the tidings of a reconciliation between you and God, and cladly believe in him who was made sin and a curse for Hit, that we through him might have righteousness and life ? Was Christ slain as a sacrifice to slay this enmity between us and God, and shall not v<^ by faith lay our hands on the head of this sacrifice, and apply for an interest in it ? Shall not the Prince of peace be our peace ? Shall not we receire the atonement,' consent to it, confide in it, and take the comfort of it, when it is an atonement ^hich God himself has appointed and accepted ? \^ hen we see that God contends with us, and that

• S Cor. ▼. 19. i» Rom. ii. 14.15. « Rom. v. 11.

4 Lflkc xiT. 31. • I Cor. i. 39. f Jcr. Hi. 19.

it is in vain for us to think of contending with him; with ten thousand we dare not meet him that comes against us with twenty thousand;'^ it is like setting briers and thorns before a consuming fire, which are fuel to it, instead of being a fence against it; sure we shall see it is our interest to take hold on his strength, that we may make peace with him; especially when this method of reconciliation is not an uncertain thing, for he has told ns we shall make peace with him.

(4.) Yet this is not the worst of it: we cannot but perceive that we are corrupt and sinful, that our nature is depraved and vitiated, and wretchedly degenerated from what it was, as it came out of God's hand; and, therefore, we should gladly believe in him who is made of God to us not only righteousness but sanctification,* and who came into the world, not only to restore us to the favour of God, but to renew his image upon us. Do we not sensibly find by daily experience, that our minds are alienated from God, and there is in them a strong bias toward the world and the flesh; that we are not of ourselves either inclinable to, or sufficient for, any thing that is good, but continually prone to that which is evil ? And being thus sick, from the crown of the head to the sole of the foot distempered, shall we not rejoice to hear of balm in Gilead, and a Physician there? And shall we not apply that balm, and put ourselves under the care of that Physician ? If you believe in God, you believe that as he is holy so you should be holy: but you find you are not so, nothing of his resemblance appears upon you, and therefore you cannot expect he should put you among his children, or give you the pleasant land.^ Will you not then believe also in him, who has undertaken not only to show us the glory of the Lord, but by his Spirit to change us into the same image from glory to glory ;S and is able to make good his undertaking? For therefore it pleased the Father ^ that in him all fulness should dwell, ihsit from his fulness all we might receive^ and grace for grace ;^ that being gifted into that good olive, we might partake of his root and fatness; and though severed from him we can do nothing, yet we may be able to do all things through Christ strengthening us.* If it be indeed, as it ought to be, our shame and sorrow, that we are by nature so much under the dominion of a vain and carnal mind,—no saying will appear to us so well worthy of all acceptation, as this, that Christ Jesus came to save his people from their sins,^ and to purify them a peculiar people to himself zealous of good works, ^

(5.) If we believe that God is the Father of our spirits, we cannot but perceive that they are immortal, that they must shortly return to God who gave them, and that we are made for another world,—and therefore will gladly believe in one who will be our

r 3 Cor. iii. la k Matt. 1.21.

h John i. 16.

1 Phil. iv. 13. 1 Tit. ii. 14.

FAITH IN CHRIST INFERRED

guide to that world, who will stand our friend in the jadgment, and secure our welfare in the future state. Do we not find our souls strongly impressed with a belief of their own existence in a state of separation from the body ? The thinking part^ even of the heathen world, did so. Natural conscience, which is either a heaven or a hell in men's own bosoms, plainly intimates to them, that there is a state of rewards and punishments on the other side death, and a righteous doom of every man to the one or to the other: but when we come to inquire, ** How shall we make the Judge our friend ? What plea will bring us off in the judgment ? What is the happiness that is set before us in another world ? And what course shall we take to make it sure to ourselves?" When we ask *< What shall wc do to get above the fear of death ?" (we see its stroke inevitable;) " what have we wherewith to arm ourselves against its terror? From what advances here can we take a comfortable prospect of our state hereafter ? We must shortly be stript of all our enjoyments in this world; what is there'that will befriend us in our removal to another world ? " Here the light of nature leaves us quite at a loss. Neither ibe philosophers with their wisest considerations, nor the infidels with their boldest contradictions, could ever reconcile men to death, or enable them upon any good grounds cheerfally to quit this world. Animula vagula, hlandnla, (said one of the wisest of the heathen upon his death-bed,) qu4B nunc abibis in locaf^'Whither art thou now going, O my poor soul? Death, with a noted atheist, was ^great leap in the darh. It is certain, nothing but Christ and his gospel can furnish us with such comforts, as will carry us without the fear of evil through the valley of the shadow of death. Shall we not then readily believe in Christ, and bid his gospel welcome into our hearts, that light by which such clear and full discoveries are made of life and immortality ? Shall we not depend upon him with an entire satisfaction, and give up ourselves to his conduct, who has enabled us to triumph over death and the grave, and to say, O death, where is thy stingj where is thy terror? Have we not reason to entertain that institution as of a divine original, which is so wisely, so kindly, suited to our case in the last and greatest exigence of it; which shows us the wny, through this wilderness, to an everlasting rest for souls; which divides Jordan before us, and makes a path through it for the ransomed of the Lord to pass over? Do we believe that our souls must go to God ? and shall we not believe in him who will introduce us, who will receive our spirits, and present them to the Father, and lodge them in the mansions which be himself has prepared in his Father's house ? How forward should dying creatures be to embrace a living Saviour, who is and will be life in death to all who by faith are united to him, and who has said. Because I live ye shall live also.^

m John xiv. 19.

Now lay all this together, and then tell me, ^whether those who believe In God have not a great deal of reason to believe also in Jesus Christ; not only to desire such a Saviour, but to depend apon tbe Lord Jesus, as every way fitted to be the Savioar, and able to save to the uttermost.

And now will you hear the conclusion of the tv^bole matter ?

1. Let us be more and more confirmed in oar belief of the principles of natural religion, which Christianity supposes, and is founded upon. Let the die-fates of the light and law of nature be always sacred with us, and have a commanding sway and empire in our souls. So agreeable is revealed reli^on to right reason, and the established rules of good and evil, that what contradicts and violates them, how plausible soever its pretensions may be, oug^ht to be rejected, as no part of Christianity.

Therefore they who, under colour of seal for Christianity, hate and persecute their brethren, kill them, and say they do God good service, or under that pretence despise dominion, resist the powers that are ordained of God, break the public order, and disturb the public peace, who think no faith is to be kept with those they call heretics, and that it is lawful to lie for the truth ; these put a high affront upon the Christian religion, and do it the greatest wrong and injury imaginable. To such we may say, Yoa profess to believe in Christ, but do you believe in God? Is Christ the minister of sin? If he came not to destroy the law and the prophets, but to falfil them, can we think he came to set up a religion that should be served and advanced by a flat contradiction to those principles and rational instincts, (if I may so call them,) which were prior and superior even to the law of Moses and the prophetical inspirations? Christ came to renew the tables which sin had broken; not to blot out any thing that was eng^raven in the heart of man by nature, but to write apon the tables according to the first writing, and to add thereto many like words. If it became Christ, no doubt it becomes Christians, to fulfil all righteousnes* ;^ for we may say of the principles of natural relif^ion, as St. Paul does of the law of Moses, Do we make them void by the faith of the gospel ? God forbid ; nay, wc establish them.*^

2. Yet let us not rest in a mere natural religion, and a compliance with it, but let us, with the fullest conviction and highest satisfaction, embrace and firmly adhere to the principles of revealed religion, and submit to the commanding, constraining^ power and influence of them. Let pure Christianity govern us in every thing, and both give law to us and give peace to us. Let faith be our guide with relation to another world, as sense and reason are with relation to this world ; and then wc shall be led into the paths, and brought under the dominion, of Christ's

n Matt. ili. 15.

e Rom. iii. 31.

FROM FAITH IN GOD.

796

boir religion. If there be any divine revelation in the world, it is in the Holy Seriptare, on which Christianity is built; and there certainly it is, for ire cannot think that God has pat fallen mankind npon a new trial, (which he has not done for fallen ingels,) and ^iven him no new rule of daty and ex-|)ectation, accommodated to that state of trial. The Scripture, therefore, is that which we are to believe, 0(0 which we must search, and on which we must mild, for that is it that testifies of Christ Christ herefore is he to whose conduct we must entirely leTote ourselves, and on the all-sufficiency of whose nediation we must rely; else we are unworthy to tear the name of Christians, and wear the livery of lis family.

As there is a practical atheism, which they are ;hargeable with who profess to know God, but in rorks deny him ; so there is a practical deism, which bey are chargeable with, who profess to believe in 'hrist, and yet have no regard to his mediation be-veen God and man: and both the one and the other n no less dangerous than the speculative, and so Duch the worse, that they carry in them a self-con-radiction.

Let OS who are ministers make it our business to idrance the honour of Christ, and to bring all to lim; as faithful friends of the Bridegroom, who re-w^tgrentlif to hear tke Brideffroom's voice^^ and to erre his interests ; else we do not answer the cha->cter we are dignified vrith, as ku ministers. Messed Paul, though he was a great scholar, deter-oined to know nothing but Christ and him cruci-ed«^ counting all but loss for the excellency of that Bowledge •/ and be did as he determined, for *' in II his writings" (as one of the ancients observes) * he breathes nothing but Christ." ** Preach Christ, fotber," (said the famous Mr. Perkins, to a young unister who asked his advice,) '* preach Christ, mother." It is the language of all faithful minis-^^T We preach not ounelvet, but Christ Jenu the ^^ end ourselves your servants for his sake,* It is ^ eharacter of Christians, that they have learned •hrist :< but how shall they learn him, if their teach-n do not preach him ? The whole gospel centres 9 Christ; in him therefore let all our preaching cen-^e. Let us preach down sin as an enemy to Christ, Qd that which he died to separate us, and so to save ^ from: let us press duty with an eye to Christ, in ^pliance with him, and gratitude to him. Let us '«3cribe comforts fetched from Christ, and founded pon his mediation. Do we aim at the conversion dinners? Let us call them to Christ, persuade lem to come and take his yoke upon them, and re-■trnmend them to him as the best Master. Do we 'in at the edification of saints ? Let us lead them '^ a further acquaintance with Christ, that they

fJohniiL« qICor.il. 2. r Phil. Hi. 8. . 9 Cor. iv.

!>.

may grow up into him" in all things, as their Head and Root Are we God's mouth to his people ? Let us do as God did when he spake from heaven, give honour to Christ, and direct all to hear him.^ Are we their mouth to God ? Let us offer up all the spiritual sacrifices upon this altar, that sanctifies every gift Let this golden thread run through the whole web of our praying and preaching; and in every thing let precious Jesus ever have the pre-eminence.

Let us all, both ministers and Christians, make Jesus Christ all in all to us; to us to live must be Christ: and as we have received him by our profession of his name, we must so walk in him; and whatever we do in word or deed, do all in his name, with an eye to his will as our rule, and his glory as our end, depending upon him both for strength and righteousness, and continually rejoicing and glorying in him.

It is to be feared, Acre are some eyen within the pale of the church, who seem to have some little religion, but they forget Christ, and leave him out of it If we come to talk with them about their souls, and their eternal salvation, we find they have a reverence for God, and a sense of their duty to him, which they speak of with some clearness and concern ; they have right notions of justice and charity, fidelity, patience, and temperance, yea, and of devotion to God, and invocation of him; and are under convictions of the necessity of these, for they believe in God : but when we speak to them also of believing in Jesus Christ, of their coming to God as a Father by him as Mediator, of the need they have of him in every thing wherein they have to do with God, and the constant dependence they ought to have upon him, they are ready to say, as the people did of Ezekiel, Doth not he speak parables ?* This is a lamentation, and shall be for a lamentation, that among those who are called Christians, there should be those found who are strangers to Christ, and are content to be so; to whom the Light of the world is as a lamp despised^ and the Fountain of life as a broken cistern; and who are ready to say to Christ, Depart from «#, and. What can the Redeemer do for iM, which we cannot do for ourselves? We pitif those who never heard of Christ, whom this Day-spring from on high never visited; for, How shall they believe in him of whom they have not heard? But we are justly anyry at those to whom the great things of the gospel are preached, and yet they are accounted by them as strange and foreign things, and things that they are no way concerned in. It is an amazing infatuation, and what we may stand and wonder at. Be astonished, O heavens, at this!

(1.) It is strange, that any who are baptized, and are called Christians, can forget Christ, and leave him out of their religion; surely they must have

t Eph. iv. 90. II Eph. iv 1&. v Matt xvii. 5. w Ezek. xx. 4o.

toe

FAITH IN CHRIST INFERRED

forgot their Christian name, for they have wretchedly forgot themselyes. What ? a Christian, and yet a stranger to Christ! Aui nomeHf aut mares mnta — Either change thy name, or change thy ipirit. Is not the whole family, hoth in heaven and earth,< denominated from him, as having a necessary and constant dependence upon him ? and yet he shall be out of mind^ because for the present he is out of sight. Shall he be made a cipher of, who is to us the only figure, and who in the upper world makes so great a figure? Were not we baptized into his name; and by our baptism entered into his school, hired into his family, and enlisted under his banner; and yet shall we set him aside, as if we had no occasion for him? If circumcision was to the breakers of the law made uncircumcision,^ shall not baptism be nullified, and made no baptism, to the contemners of the gospel ?

(2.) It is strange, that any who are convinced of sin, and see themselves, as all the world is, guilty before God, can forget Christ; and leave him out of their religion, as if they could do well enough without him. What ? a sinner, and yet make light of the Saviour! A dying perishing sinner, and yet not believe in him, whose errand into the world was to redeem us from all iniquity! Is the avenger of blood in pursuit of us, and just at our back, and shall not the city of refuge be ever in our eye ? Can we see our misery and danger by reason of sin, (and we are shamefully blind and partial to ourselves, if we do not,) and not be continually looking unto Jesus, the great propitiation ? Can we read the curse of the law in force against us ? can we see the fire of God's wrath ready to kindle upon us ? and not be glad to accept of Christ upon his own terms, Christ upon any terms ?

(3.) It is strange that any who desire to have communion with God, to hear from him, and speak to him, and in both to obtain his favour, should forget Christ, and leave him out of their religion. I hope none I speak to are of thosb who say to the Almighty, Depart from iw, we desire not the hnowledge of thy ways; but that you will each of you say, with David, It is good for me to draw near to God,* Do you indeed think it so ? Is that your choice ? Is that your delight ? Is this the thing you labour after, and are ambitious of, that whether present or absent you may be accepted of the Lord 7* You know not yourselves, you know not your God, if it be not: and if it be, how can you expect to be accepted, but in the Beloved ;^ and that the holy God should be well pleased with you who are unholy creatures, but in and through a Mediator ? It is by his Son that God does in these last days ^ speak to us, and it is by him that we are to speak to God; so that we cannot with any confidence approach to God, nor have any comfort-

s Eph. iii. 15. r Rom. il. 35. i Ps. Izziil. 28. a 2 Cor. v. 9.

able communion with him, out of Christ. If we neglect him, we come without our errand, and shall be sent away without an answer.

(4.) It is strange, that any who are in care about their souls and another world, should forget Christ, and leave him out of their religion. Brethren, you see yourselves dying daily, death is working in you; and you know that after death is a judgment, which will fix you in an unchangeable state of happiness or misery in perfection ; yon are standing upon the brink of an awful eternity, and are just ready to step in; now how can you hope to escape everlasting misery, much less to obtain everlasting happiness, unless you secure your interest in, and keep up your correspondence with, him, to whom all judgment is committed, who has the keys of hell and death in his hand, and is himself the resurrection and the life ? Are we not concerned still to make mention of him, to whom the Father has given power over all flesh, that he should give eternal life to as many as were given him,<i and who opens the kingdom of heaven to all believers. How dare we venture into another world, withoutbeing fixed on this foundation ? Were our eyes opened, and our consciences duly awakened, the very thoughts of dying and going to judgment, would make such a terror to ourselves, as nothing could relieve us against, but a believing sight of Christ sitting at the right hand of God, ready to receive the souls that are in sincerity committed to him, to redeem them from the power of the grave, and to present them to his Father.

3. Let us all make it to appear in all our devotions, and in our whole conversation, that we not only believe in God, but that we believe also in Jesus Christ. Let our spirits be purely Christian; leavened with the gospel of Christ, and partaking of its relish and savour; delivered into it as into a mould, receiving its shape and impression, and in every thing conforming ourselves to it The poor are said to receive the gospel f they are itMi77«X4^ovrfli— evangelized, so the word is. What will it avail us in the gospel, to behold as in a glass the glory of the Lord, unless we be changed into the same image, and reflect that light which shines upon us, so that all who converse with us, may take knowledge of us, that we have been with Jesus,^ and that he dwells in our' hearts by faith.

Let Christ be our plea for the pardon of sin, the plea we always put in, and firmly rely upon; let us never expect redemption but through his blood, even the forgiveness of our sins; therefore we hope it is God who does and will justify, because it is Christ that died, yea rather that is risen again; and therefore we hope he will be our advocate with the Father, and a righteous, gracious advocate for us, because he is the propitiation for out sins. Let us

bEph i.6. c Heb. i. i. d John xvii. 3. « Matt. xi. 5. f Acteiv. 13.

PROM FAITH IN GOD.

7»7

make him oar plea, and he will himself be our pleader.

Let Christ be our peace, and onr peace-maker. When oar consciences are offended and quarrel with us, when our hearts reproach us, and are ready to coDdemn us; let the blood of Christ, by which we are reconciled to God, be effectual to reconcile us to ourselves, and let nothing else avail, or be admitted to do it What satisfied God, let that, and that only, satisfy us; and let that pacify our consciences which will also purify them. Let him also be oar peace among ourselves. Let all good Christians, however differing in other things, be one in kim, as he has prayed they may be: and let him who is the centre of their unity, be the powerful cement of their affections.

Let Christ be our prophet, and by him let us ask coansel of the Lord, Lord, what wilt thou have me to do J* Let him be our oracle, and by him let us be determined; let the mind of Christ be our mind in every thing, and in order to it let his word dwell richly in us.**

Let Christ be our priest, and into his hand let us pat all our services, all our spiritual sacrifices, to be offered up to God, because through him only they are acceptable.* By this name let us ever know him, let as ever own him. The Lord our rightcoutness.^

Let Christ be our pattern; let our spirits be renewed in conformity to his death and resurrection, and let as be so planted together in the likeness* of both, that it may be truly said, Christ is formed in us," Christ lives in us,° and we are the epistles of Christ.* Let onr whole conversation be governed in conformity to his example, which he has left us on porpose tiiat we might follow his steps.p Let us so bear about with us continually the dying of the Ix>rd Jesus, as that the life also of Jesus may be manifested in our mortal hody,^

Let Christ be the beloved of our soul, and let us make it appear that he is so, by our delight in his

f Acts ix. e.

k Jcr. xziii. 6. ■ Gal. iL sa

b Col. iil. 16. 1 Rom. vi. 5. »2 Cor. iii. 3.

i 1 Pet U. 5. m Gal. iv. 19. P1 Pet 11. 21.

presence, onr grief for his withdrawings, our con-stant care to please him, and fear to offend him, and our diligence to approve ourselves to him, as one we esteem and love. Let us have such a constant regard to him, to his will as our rule, and to his glory as our end, that we may truly say. To us to live is Christ,' and to us living and dying he is gain.

Let Christ be our hope, let him be our joy; and let us make it to appear he is so, by such a holy cheerfulness of spirit, as will be a continual feast to us. Let us see, let us find, enough in Christ to silence all onr fears, and to balance all our griefs, and so to keep us always calm and easy. Do we believe in God ? Do we believe also in Jesus Christ? Then let not our hearts be troubled, whatever happens to us, but let us be kept in perfect peace.'

Let Christ be our crown of glory,' and our diadem of beauty; let us value ourselves by our interest in him, and relation to him. At his feet let all our crowns be cast; let boasting in ourselves be for ever excluded, and let him that glories glory in the Lord, in the Lord Jesus.

Let Christ be our heaven; let us reckon it one of the chief joys of glorified saints in the other world, that they are gathered to Christ" there, they see his glory,^ and share in it, they sit with him at his table, sit with him on his throne. And let us therefore not only be willing to die when God calls us, but be desirous to depart and to be with Christ,^ to be together for ever vrith him, which will be best of all.

To conclude. Let that be the language of our settled judgments, which a learned and religious gentleman of the last age took for his motto, wrote in his books, contrived to have continually before him, and ordered to be engraven in the rings given at his funeral; '* Christ is a Christian's all."* And let that be the language of our pious affection, with which one of the martyrs triumphed in the flames; *' None but Christ, none but Christ.''

4 2 Cor. iv. 10. c laa. izvllL 5. w Phil. 1. 23.

r Phil. 1. 21. I ba. xxvi. 3.

n 2The8B. 11. I. T John xvii. 24. • Judge Warbuiton.

A SERMON,

CONCERNING THE

FORGIVENESS OF SIN AS A DEBT,

PREACHED IN LONDON, JUNE Ist, 1711,

Matt. vi. 12. And forgive tu our debti,

COMPARED VITB

Luke XI. 4. And forgive vs our sins.

From this petition in the Lord's prayer, thas differently expressed by the two evangelists, we may easily observe, (for prayer may preach, this prayer preaches,)

I. That sin is a debt to God Almighty; nay, it becomes us to express it with application, (for, so such truths as these look best,XO«r sins are our debts.

II. That the pardon of sin is the forgiveness of this debt, and the discharge of the debtor from it: and as the former must be thought of with a penitent application, confessing and bewailing our sins, as our debts, so this with a believing application. This is a pririlege offered to us in the gospel: O that we might partaiie of it!

Repentance and remission of sins, are the two great things which ministers are appointed to preach, in Christ's name, to all nations; and which Christ is himself exalted to the right band of the Father to give,* else our preaching them would be in vain. I am here this day to preach them, depending upon divine grace to give them; as an ambassador for Christ, to beseech you, by repentance for sin, to be reconciled to God,^ th^ by the remission of sin he may be reconciled to you. Brethren, these are matters of life and death, matters of everlasting concern ; and therefore challenge your serious attention.

Many of you have a prospect of drawing nigh to the Lord, and having communion with him at his table: and what better service can I do you, than to assist your repentance in your preparations for that ordinance, and to assure you of pardon, upon

repentance, in your attendance upon it? To show you sin, that in reflection upon it you may sow in tears ; and to show you Christ, that in dependence on him you may reap in joy,^ and by him may have your tears wiped away.

This similitude, which represents sin as a debt, and the pardon of sin as the forgiving of that debt, our Saviour often used: and it is a proper one, and very significant, and I hope by the blessing of God may be of use both to let us into the understanding of this great concern, and to affect us with it

I. The sins we are to repent of are our debts to God.

There is a debt to God, which arises from the command of the law, and we do not pray to be discharged from that: a debt of duty, which we always owe, and must be always paying in the strength of his grace; a yoke so easy, that we cannot desire to be eased of it; a service so reasonable, as that, if we understand ourselves aright, we cannot but be reasoned into it.

We are debtors^ not to the fiesh^ says the apostle ; we are under no obligation to serve it and please it, and make provision for it; which intimates that we are debtors to God: that which is said to be our duty to do,* is o w^cXo/icv woifioatf that which we owe the doing of. We owe adoration to God, as a Being infinitely bright, and blessed, and glorious. We owe allegiance to him as our Sovereign Lord and Ruler. We are bound in honour and duty, in gratitude and interest, to observe his statutes, and to keep his laws; are bound by all the relations we stand in to him as our Creator, Owner, and Benefactor, to love and fear him, and under the influence of those two commanding principles, to serve and obey him: and we must reckon it our happiness, that we arc thas obliged, and labour to be more and more sensible of the obligations. The loosing of our other bonds

a Luke xxiv. 47. Acts ▼. 31.

b S Cor. V. 90.

c Ps. cxxvl. 5, 6.

d Rom. viii. 13.

• Lxike xvii. 10.

A SERMON ON FORGIVENESS OF SIN.

•78^

strengthens these; so the Psalmist thoaght, when in consideration thereof he said, O Lord, truly lam tiff servanif I am thy servtmif for thoa hast loosed my

There is likewise a debt we owe to one another, vhich we must not pray to be discharged from, but alirajs liept under the bonds of, and that is, brotherly love. When we are commanded to render to all their dae, so as to owe no man any thing; yet ¥e are told we most still owe this, to love one an-others which when we do we pay a just debt, and jet must still abound more and more.^

There isadebt to God, which arises from the curse and condemnation of the law, which we are fallen vnder, by our breach of the command of the law; aod this is that which we here pray to be discharged from: the debt of punishment, that death which we are told is the wages of tin,^ It is a penal bond, by vhich we are obliged to our dnty; so that for nonperformance of the duty we become liable to the penalty: and thus our sins are our debts; and being all sinners, we are all debtors. Know then that the Lord has a controversy ^ with you, an action against ym, an action of debt, wherein—^in his name—I here arrest yon all, pursuant to the great intention of the Spirit, which is to convince the world of sin,^ to charge men with a debt to God, and to prove it opon them.

In prosecution of this, I shall endeavour to show,

1. How we come to be in debt to God, how this debt is contracted, and what is the g^ond of the action. That I may keep to the comparison, not forcing it, but fairly following it, you shall see that ve ran in debt to God, as the children of men run in debt to one another.

(I.) We are in debt to God, as a servant u indebt--td to kis master, when he has neglected his business, ud wasted or embezzled his goods. Our Saviour represents our case like that of a servant to a king, vho when he came to be reckoned with, (probably tbe revenues of the crown passing through his hands,) vas foand in debt to the king his master ten tkou^ <W telents ;■ and that of a steward who was accused hkis lord thai he had wasted his goods,* either through ^oth and negligence, not taking the care and pains ^^t them, that by the duty of his place he ought to bve done; or through dishonesty, converting them to other uses than they were intended for, and serv-iD*: himself with them.

We are servants to God, and have work to do for ^ advancing of the interest of his glory and king-dtimin the world, and incur own hearts. This work is Qodone; we have stood all the day idle, and have done nothing, or next to nothing, of the great work ve were sent into the world about; nothing to answer

f P». cxTt la.

I Bom. Ti. 13. a MaU. xTlii. M.

ff RoiD.xUI.8.

k Mic. vf. %

a Luke %fi, 1.

h 1 TheBB. iv. I.

1 John xvl. 1.

• Matt. sxT. 26,30.

the ends of our creation and redemption, and in pursuance of the intentions of our birth and baptism; and so we become to be in debt, and deserve, not only to have our wages stopt, but to lie under the doom of the unprofitable servant, who is therefore called wiched, because slothful.*

We have been intrusted with talents,? which were put into our hands with this charge, trade till I come; make use of them in your Master's senrice, and for his honour: but we have not improved these talents for the end for which we have been intrusted with them, we have hid our Lord's money, have buried our talent, and so we come to be indebted. Time is a talent, it ought to have been filled up with doty ; but we have mispent it, and trified it away, and have not done the work of each day in its day, according as the duty of the day required: we are therefore so much in debt for lost time, time that can never be recalled. Opportunity is a talent, time fitted for the doing of that which will not be done at all, or not so well done another time. The time of youth, sabbath-time, the seasons of grace-—the minutes of these are in a particular manner precious; but we have not improved these; we have received the grace of God in them in vain, have had many a price put into our hands to get wisdom,^ which for want of a heart, a heart at the right hand, for want of skill, and will, and courage, we have not made the right use of. Our reason is a talent, with all its powers and faculties, which should have been employed in honouring God, but has been so wretchedly misemployed, that the world hy wisdom (reason doing its best, as it thought) hnew not God, Our limbs and senses, our bodily health and strength, are talents; for it is designed we should glorify God with our bodies i' but the members of our bodies have been instruments of unrighteousness * to his dishonour; and for this abuse of them we are indebted. What estate we have in the world, what interest we have in others, or influence upon them, is a talent, puts us in a capacity of serving God, and doing good. But have we done so ? No, we have all come short, far short of the glory of God, have come short of glorifying him, and therefore deserve to come short of being glorified with him.*

We are stewards of the manifold grace of God:" a good stewardship it is, an honourable place, and very profitable. But have we been good stewards? It is required of stewards that they he faithful f but when instead of living to God, and doing all to his glory, we live to ourselves,^ eat and drink to ourselves, when self in every thing must be gratified, and self glorified, and our own things sought more than the things of Christ,' then, like unfaithful stewards, we convert that to our own use which should

P Luke six. 13. • Rom. Ti. 10. » I Cor. iv. a.

q ProT, xvii. 16. t Rom. lii. 23. V Zech. vii. 6.

r 1 Cor. vi. SO. n 1 Pet. iv. 10. « Phil. ii. ai.

FAITH IN CHRIST INFERRED

dtty,p So that, in short, if we believe that there is such a thing as a divine revelation, that God has made a discovery of himself, and of his will and grace, to the children of men, we must believe the gospel, and the testimony it bears, God has sent his son into the worldf not to condemn the worlds but that the world through him might have righteoasness and life.

5. If we rightly apprehend how matters stand between God and man since the fall, as those must do who believe in God, who believe his holiness and justice, and his relations to man, we shall readily receive the notice which the gospel gives us of a Mediator between God and man; not only because we shall soon perceive how desirable it is that there should be such a Mediator, (and we are easily brought to believe what is for our honour and advantage, quod volumus facile credimus—^what we wish we easily believe^) but because we shall perceive, likewise, how probable it is that a God of infinite grace and mercy should appoint such a Mediator, and make him known to us. It is a great confirmation of the truth of the Christian religion, that it not only agrees with, and is a ratification of, the principles and laws of natural religion, and is an improvement and advancement of them, but that it supplies the deficiencies of it; it takes us up and helps us out, where that fails us and leaves us at a loss. So that if we make just reflections upon ourselves, and our own case as it appears to us by the light of nature, there cannot but be a disposition in^ us to receive and embrace the gospel, and to entertain it not only as a faithful saying, but as well worthy of all acceptation, that Christ Jesus came into the world to save sinners. If wc rightly believe in God, and withal rightly understand ourselves, we cannot but perceive our case to be such as calls for the interposition of a Mediator between us and God; and we are undone if there be no such a one; and we will therefore cheerfully receive him.

(I.) We cannot but perceive that man has in a great measure lost the knowledge of God, and therefore should gladly believe in him who has revealed him to us. It is certainly the greatest satisfaction and best entertainment to our intellectual powers, to know God the author and felicity of our beings. The understanding of man cannot rest short of this knowledge; but we find that by the entrance of sin, our understandings are darkened,*! and the children of men are generally alienated from the divine light and life, through the ignorance that is in them, because of the blindness of their heart: The world by wisdom hnew not God/ and the things of God SLte foolishness to the natural man.* Are we sensible of this as our misery, that we cannot by any researches of our own come to such a knowledge of God, as is necessary to our communion with him ? If we are

P Acts ziif. 37. ■ 1 Cot. ii. 94.

q Eph. i. 1& t I John i. la.

T 1 Cor. i. 31. a John i. 0.

so, we shall readily embrace Christ as a prophet, who having lain in the bosom of the Father from eternity, has declared him < to the children of men, and has brought into this dark world the light of the knowledge of this glory, with such convincing evidences of a divine truth, and such endearing instances of a divine grace and love in this light, as are abundantly suflRcient both to captivate the understanding and engage the afiections. This is the true light, which is sufficient to (t^Af^n every man thai Cometh into this world^^ and to direct him through it to a better world. And shall we not open our eyes to such a light? Can we be such strangers, such enemies, to ourselves, and our own interests, as to love darkness rather than this light ? "

(2.) We cannot but perceive, that there is an infinite distance between God and man, and therefore should gladly believe in one, in whose person the divine and human natures are wonderfully united. Tib light of nature shows us the glory of a God abov^ us ; as heaven is high above the earthy so are his thoughts and ways above ours: whence we are tempted to infer, that there is no having any communion with him, that he is not conversable with us, and that we cannot expect that he should take any cognizance of us. Shall we not therefore welcome the tidings of a Mediator between Qod and man, even the Man Christ Jesus ? Shall we not be glad to hoar, that this God above us is, in Christ, Immanuel, God with u«,* God in our nature, God manifested in t/ie flesh; the Eternal Word incarnate, which will facilitate our communion with God, and represent it to us as a thing possible ? When we look upon God as the almighty Creator and Sovereign of the world, a being of infinite perfection and blessedness, we are tempted to say. Will this God in very deed dwell with men, with mean and sinful worms, on the earth ? But when we look upon the Son of God clothed with a body, and visiting in g^eat humility this remote comer of the universe, which God has let out to the children of men, as a vineyard to unthankful husbandmen, we are encouraged to say with triumph. Behold the tabernacle of God is with men, and his sanctuary in the midst of them for evermore,^ We are quite lost in our thoughts, when we come to meditate seriously on the divine perfections, for they are an unfathomable depth, which we cannot find out, concerning which we cannot order our speech by reason of darkness; If a man speah, surely he shall be swallowed up :' but when we come with an eye of faith to see the Father in Christ, who is both God and man, and are brought by faith to Jesus the Mediator of the new covenant, and through him to God the Judge of all,' this makes his glory the more intelligible, (he that hath seen me, says Christ, hath seen the Father,) his example the more

T John ill. 19. w Blatt. i. 3a > Ezek. xxxvii. 38, -27. T Job xxzvil. 30. « Heb. z.ii. 33, m.

FORGIVENESS OF SIN.

601

life, and come to ask, What honour and what dignity kctk been done ^ to oar great Benefactor for all this; we find oar returns of doty and thankfulness no way answerable to oar receivings of mercy, and so we become to be in debt

This debt is still the greater, in that we have made not only poor returns, bot ill returns, to the God of our mercies: he has nourished and brought ns up as children, and yet we have rebelled against bim; > he has loaded us with benefits, and yet we bave loaded him with our iniquities: thus have we requited the Lord, like foolish people and unwise."* Mach of our debt is contracted by the most base in-i;Tatitade imaginable to the best of friends, the best of fathers ; and if you call a man ungrateful, you can call him no worse.

(4.) Oar debt to God is, a$ the debt of a trespasser to him upon whom he has trespassed. Our sins, which are here in the Lord's prayer called, ovr debts, in the verses following are called wapairrwfuira—our trespasses," and thence we commonly use that word, in repeating the Lord's prayer. An action of damage dilTersi not much from an action of debt, and this action lies against us as sinners.

We have broken through the fences and bounds which God by his commands has set us, and by vhich our appetites and passions should have been restrained and kept within compass ; and so we are trespassers in debt to God, for trampling his law under foot, and his authority, as if we were resolved to be like our forefathers at Babel, from whom nothing would be restrained that they imagined to do.^

Nay, we have broken in upon God's rights, have invaded bis prerogatives, by taking that praise to ourselves which is due to him only. We have gone upon forbidden ground, and like our first parents have eaten the fruit of the forbidden tree, by enriching ourselves with unlawful gains, and indulging ourselves in unlawful pleasures, meddling with that of which the Lord our God has said. Ye shall not ent of it,9 neither shall ye touch it. By presuming on comforts which we were not entitled to, we become trespassers; as he was that intruded into the wed-ding'feast, not having on a wedding-garment: Friend, how earnest thou hither .^

By those trespasses upon the divine authority, we have injured God, have injured him in his honour. (And the creature cannot otherwise be injurious to the Creator but in his honour; If thou sinnest, what dost tkoM against kirn?)' By this, we are indebted to bim; satisfaction is demanded for the injury: for Shall a man rob God,* and never be called to an ac<^fMintfor it? trespass upon him, impeach his honour, and invade his property, and never hear of it?

(6.) Oar debt to God is as the debt of a covenant

k Est. vi. 3. I IHL 1.3.

« Matt Ti. 15. r Gen. ii. 7.

3 F

m Deat zxxii. 0. o Gen. zi. 6. q Matt, xxii 12.

breaker, who entered into articles, and gave bond for performance, but has not made good his agreement, and so has forfeited the penalty of the bond, which is recoverable as far as the damage goes, by the non-performance of the articles. An oath is called a " Bond upon the soul," because it was commonly made with an imprecation of evil, if the promise was not performed; so that he who broke his promise so ratified, could not but feel himself under the burthen of his own curse.

This is our case; we are bound out from all sin, and bound up to all duty, not only by the bond of a command, but by the bond of a covenant, to which we have ourselves subscribed with the hand; we have by solemn promise engaged ourselves to be the Lord's, to walk in his ways, and to keep his statutes ;* our baptism was an early and lasting obligation upon us to be religious: but we have broken our covenant with God, have violated our engagements, and thereby have not only forfeited the blessings of the covenant, but made ourselves obnoxious to the curses of it; and so we are in debt to God, as they were who transgressed the covenant which they made before God when they cut the calf in twain," wishing that they might so be cut asunder, if they did not deal faithfully. This is assigned as the ground of God's controversy with the world of mankind, and for which they are all laid under the arrest of his curse; they have changed the ordinance, and bro-hen the everlasting covenant, therefore hath the curse devoured the earth,''

(6.) Our debt to God is as the debt of a malefactor, to the law and to the government, when he is found guilty of treason or felony, and consequently the law is to have its course against him. And this is the most proper notion of the debt of sin; for though our Saviour in his parables alludes to money-debts, yet the case between God and man is not as that between debtor and creditor in commerce: for God is our Sovereign, and we are his subjects; he is our Law-giver, and we are bound by his laws. The primary obligation is the command of the law, *to obey that; which if we fail in, we fail under a secondary obligation to the curse of the law ; and therefore as many as being sinners are under the law, are under the curse, for so it is written, Cursed is every one, that continues not in every thing that is written in the booh of the law to do it.^ But God knows, and our own hearts know, that we have not continued, no not in any thing; we are all guilty before God,' subject to his judgment. The Scripture hath concluded us all under sin ; shuts us up as debtors and criminals are shut up in prison, that the law may have its course.

Wc have all broken the commands of the law, and so are become liable to the sentence of it. The

T Job xxxT. e. • Mai. « Jcr. xxxiv. 18. w Gal. iii. lo.

iit. 8. t Deut. xxvl. 17. V Isa. xxlv. % A. X Rom. Iii. 19.

A SERMON ON

soul that tins shall die;* shall die, as a soul can die; shall be made completely miserable. Our blessedness is forfeited, as the life, honour, and estate of a traitor is to the public justice, to which he is thus to make the uttermost satisfaction he is capable of making: the case is ours, and a deplorable case it is. As the corruption of our nature makes us odious to God's holiness, so our many actual transgressions make us obnoxious to his justice; and thus we are debtors to him.

(7.) To make the matter yet worse, there is a debt we owe to God, which is as a debt of an heir^t-law upon his ancestor's account^ of a son who is liable to his father's debts, as far as what he has by descent will go, and as far as he has any assets in his hand. By Adam's disobedience we were all made sinners,* were all made debtors; and laid under this charge* That we are a seed of evil doers.

The human nature comes to us by descent from our first parents, and it comes to us not only distempered but attainted by law; as the blood of a traitor is corrupted by his attainder. When those are under the dominion of death who yet never sinned after the similitude of Adam's transgression,^ and God visits the iniquity of the fathers upon the children, we must own ourselves indebted on the score of those who are gone before us.

(8.) There are debts of ours, likewise, which are as the debt of a surety upon account of the principal, I mean the guilt we have contracted by our partaking of other men's sins,' and making ourselves accessary to them, as if we had not had guilt enough of our own to answer for.

We have, by the influence of our example, by advice or encouragement, by contributing to their temptations, or exciting their corruptions, or by a consent' and approbation ex post facto—^fter the deed has been done, made ourselves partners with others in sin, and have had fellowship with the unfruitful worhs of darhnesSf which we should rather have reproved; and so must answer not only for our doings,' but for the fruit of our doings.

Having opened to you the several ways how we come into this debt to God, let us next inquire, what kind of debt sin is.

(1.) It is an old debt, it is an early, nay, it is an hereditary, encumbrance upon our nature. The foundation of this debt was laid in Adam's sin, we are in debt for the forbidden fruit he ate, so high does the account begin, and so far back does it look. We were bom in debt, were called, and not miscalled, Transgressors from the womb,^ debtors from the womb ; we began betimes to go astray from God, and so to run further and further into debt: it has been long in the contracting, and continual additions have been made to it, by renewed acts of rebellion

s Ezra xvili. 4. & Rom. v. 19. b Rom. ?. 14. c i Tim. v. 32. d Isa. xWiil. s. * Job xiii. 26. f Jer. xxxi. IB.

against God. Job when he is old is made to possess the iniquities of his youth, and Ephraim heart the reproach of his youth,^ And how earnestly does David pray, O remember not the sins of my youth J

(2.) It is B.just debt, and the demand of it highly equitable. We cannot say that we are charged with more than is meet ;^ no, how high soever the penalty is with which we are loaded, certainly it is less than our iniquities have deserved.* It is divine justice, the eternal rule and fountain of justice, tliat charges us with this debt, and brings this action against us; and we are sure that the judgment of God is according to truth; nor is he unrighteous who takes vengeance.^

(3.) It is a great debt, more than we imagine. It is represented by our Saviour as a debt of ten thou-sand talents.* In the computation of money, a talent is the highest denomination, it amounts to above 187 pounds of our money; multiply that by ten thousand, and what an immense sum does it come to. This is designed to show us what a great deal of malignity there is in every sin, how heinous it is in its own nature, it runs us a talent in debt; and withal how numerous our sins are, how many, how very many, our actual transgressions, they are ten thousands, more than the hairs on our heads. Well might the master say to that servant, when be upbraided him with his pardon, / forgave thee thai great debt,

(4.) It \B a growing debt; a debt we are still adding to, as a tenant who is behind of his rent, every rent* stage makes the debt more: till we return by repent-ance, wn are still running further upjn the s<K>re; still taking up upon trust, and treasuring up unto ourselves guilt and wrath against the day of wiatb.™

3. Having seen what kind of debt sin is, let us next see what kind of debtors sinners commonly are; and we shall find them like other unfortunate debtors, that are going down in the world, and bave no way to help themselves.

(1.) Bad debtors are oftentimes very careless and unconcerned about their debts; when they are so embarrassed and plunged that they cannot hear the thought of it, they contrive how to banish the thought of it, and live merry and secure; to laugh away, and drink away, and revel away the care and sorrow of it. Thus sinners deal with their convictions, tbey divert them with the^business of the world, or drown them in the pleasures of sense. Cain endeavonred to shake off the terrors of conscience, by building a city." It was once said of one who died over head and ears in debt, " Surely his pillow had some extraordinary virtue in it to dispose a man to rest, else one in that condition could not repose himself upon it." One would wonder what pillows sinners lay their heads on, who have been so long in debt, who

r Ps. XXV. 7. h Job xxxiv. 83. i Job xi. 6. k Rom. ii. 2, a, s^ 1 Matt, xviii. 94. m Rom. ii. 5. » Gen. iv. 17.

FORGIVENESS OF SIN.

803

are so deep in debt to the jastice of God, and never Jaj it to heart, nor inquire into the things which belong to their peace. O what mnltitudcs of precious soals are lost, and perish for ever, through mere carelessness !

(2.) Bad debtors are commonly very wasteful^ and when they find they are in debt more than they can pay, care not bow much further they run into debt. How extravagant are sinners in spending upon their lasts! What waste do they make of their time and opportunity, and of the noble powers and faculties with which they are endued! like the prodigal son, irho, when he was run away from his father's house into a far country, there wasted his substance with riotoQS living. So true is that of Solomon, One ein-ntr destroys much good^** with which he might honour God, and do service to his generation; and runs tfaroDgb »great deal of valuable treasure.

(3.) Bad debtors are commonly very shy of their creditors, and very loth to come to an account Thus sinners care not how little they come into the presence of God, but rather say to the Almighty, Depart from Ks ; they take no pleasure in hearing from him, in speaking to him, or in having any thing to do with him; they desire not the knowledge of his good ways, lest thereby they should come to the sight of their own evil ways. They are shy of communion with their own hearts, and looking into their consciences, becaase they are not willing to know the worst by themselves. God hearkens and hears, but they speak not aright;' they do not take the first step toward repentance and conversion, for they make no serious reflections upon themselves, they never ask. What have I done ? But the case of those tradesmen is justly suspected, who are strangers to their hooks, and are afraid of knowing what posture their affairs are in.

(4.) Bad debtors are sometimes timorous ; and tboogh they strive to cast off all care about their debts, yet, when they are threatened, their hearts fail them, they are subject to frights, and are ready to think every one they meet is a bailiff. Thus sinners carry about with them a misgiving conscience, vhich often reproaches them, and fills them with secret terrors, and a bitterness which their own heart only knows. When Cain was under an arrest for that threat debt he contracted by the murder of his brother, what a terror was he to himself, crying out, My punishment i» greater than lean bear,'^ though it was much less than he deserved. When Herod heard of Christ's miracles, he presently cried out, his John the Baptist whom I beheaded, he is certainly risen from the dead. The wicked are sometimes made to flee where no fear is, much more where there is fear. (d.) Bad debtors are apt to be dilatory and deceit-

o EccL Ijl 18. rHag.i. a.

p Jer. viii. &

• Matt zvill. 29.

3 p2

q Oen. ir. 13. t Ps. 1.31.

/«/, to promise payment this time and the other, but still to break their word, and beg a further delay. It is so with sinners; they do not say they will never repent, and return to God, but not yet: The time is not come, the time that the Lord's house should be built,' but they will assure you, that some time or other it shall be built They are called to come to an account with their own consciences, to search and try their ways ; and they are forward to promise that they will do it; nay, they will set the time when they will do it The servant that owed ten thousand talents thought he needed not be beholden to his master for a pardon of the debt, only he begged forbearance : Have patience with me and I will pay thee all,* They shake off their convictions, and elude them, by shifting off the prosecution of them, like Felix, to a more convenient season, which season never comes; and so they are cozened of all their time, by being cozened of the present time.

4. To affect you the more with the misery of an impenitent, unpardoned state, having showed you what your debt is, I shall next lay before you the danger we are in by reason of this debt Many who owe a great deal of money, yet are furnished with considerations sufficient to make them easy, but they are such as our case will not admit.

(1.) Anexact account is kept of all our debts. Some who are in debt please themselves with hopes that their debts cannot be proved upon them, and so they shall escape harm by them: but this will do us no service; all our sins will be proved upon us. These things thou hast done ;* it is in vi^in to deny it, or to avoid the action by pleading Non estfactutn — It is not thy deed. If the debtor keep not an account of his debts, yet the creditor does; they are all booked, all kept on record, laid up in store with God, and sealed among his treasures.** Job speaks of his transgressions as sewed up in a bag,* as the indictments are upon which the prisoners are to be arraigned ; or, as bonds and notes are carefully tied up together to be produced when there is occasion. It will be to no purpose to contest the account, when the omniscience of God will attest it. Went not my heart with thee ?^ says the prophet to his servant. Was not God's eye upon us, when our backs were upon him, and we were running from him into bypaths ? Were not all our ways, our sinful ways, ever before him ? They were, without doubt they were; but therefore sinners are secure, and see not their danger, because (says God) they consider not in their heart that I retnember all their wickedness,^ But consider this, ye who forget God,r and his goodness, that God does not forget you and your wickedness. Our sins are never cast behind his backy till we have set them before our faces,

(3.) We are utterly insolvent, and have not where-

a Dent xxadi. 34. s Hoft vii. 8.

Job It. 17.

V 2 Kings ▼. 2& 7 Pa. 1.22.

A SERMON ON

withal to pay our debts. If a man be mach in debt, yet if he knows be has wherewithal to answer all his creditors, he needs not mach perplex himself, especially, if he can discount with his creditors themselyes: and there are those who flatter themseWes with a conceit, that this will help them in their dealing with God. For being ignorant of his righteoasness, of the strictness of the demands of his justice, they go about to establish a righteousness■ of their own, and are willing to hope that their good qualities, and their good deeds, will atone for their bad ones, and be a competent satisfaction to the demands of divine justice. Thus it is common for foolish debtors to talk big, as if they had wherewithal to give every body their own, and nobody should lose by them, when, perhaps, their all is nothing, or next to nothing. Laodicea thought herself rich and increased in goods, when she was wretchedly and miserably poor and naked,* but withal blind, and would not see.

But what good will it do us thus to deceive ourselves ? Can the all-seeing God be deceived ? It is certain we owe more than we are worth; whether our debt be more or less, five hundred pence, or fifty, we are not able to pay it.'* We cannot plead that we have, by any 3ervices to God, or sufferings for him, made satisfaction for any part of our debts; nor can we promise that we will; for whatever good there is in us, it is God's own gift, it is his own work, for which we are yet more indebted to him. Whatever good is done by us, it is what we are already bound to. And though a tenant should pay his rent for the future, yet that will not discharge his old scores. We are become bankrupts, must own ourselves so, and for ever undone, if the debt we owe be exacted; for if God enter into judgment with us, and deal with us in strict justice according to our deserts, we are not able to answer him for one of a thousand ,^ In thy sight. Lord, shall no flesh living be justified. We have no oil to sell, as the prophet's widow had, wherewith to pay our debt; no equivalent to offer, nor any thing wherewith to make a composition. We are debtors to God, but he is no debtor to us, nor is he ever behind-hand with those who do any service for him: none has first given to him, that it should be recompensed to him again, Rom. xi. 36. There were those indeed who thought they had made God their debtor by their devotions. Wherefore have we fasted, say Mey, and thou seest not V^ But when the matter comes to be looked into, it appears that they are debtors to God, by reason of the wickedness of their conversations: Ye fast for strife and debate.

(3.) We have no friend on earth who can or will pass his word for us, or be our bail. Many poor debtors encourage themselves with this, that they

I Rom. s. a • Rev. Hi. 17. b Luke vii. 41,49. • Jobiz. 3. d Isa. Iviit 3,4. F 1 Pet i. 18. r AcU yiii. to.

have some kind relations, who will stand by ihem^ and appear for them, and help them in a time of need: but poor sinful men can have no such prospect, since all their kindred are in the same helpless condition with themselves, a^deep in debt as they are. The wealthiest worldlings, who have most money, cannot with it undertake to pay our debts to God: no, we are not redeemed with corruptible things, as silver and gold.* Pardons are those gifts of God, which are not to be purchased with money in the court of heaYen; ^ those, therefore, that are so purchased in the court of Rome, are but sham pardons ; even those who boast themselves in the multitude of their riches, yet none of them can by any means redeem his brother.' The wisest virgins, who have most grace, have most oil, yet have none to spare, there is not enough for us and them. If God contend with us, no man on earth, or angels in heaven, can undertake to arbitrate the matter, or as a Days-man, lay his hand upon us both; can undertake to open the book by which we stand charged, or to loose the seals; none can do it but the Lion of the tribe of Judah.^

(4.) We are often put in mind of our debts by the providence of God, and by our own consciences. Some who are in debt hope to have benefit by the statute of limitations, and that the debt will be dropt for want of being demanded; but the debts we owe to God are ever and anon demanded, and the right is kept up by a continual claim, God makes it to appear that he takes notice of them, for he frequently gives us notice of them. Conscience is a standing monitor in our own bosoms, to put us in mind of our sins, and of the danger we are in by reason of them, and to stir us up to think of agreeing with oar adversary in time. For this reason, they wbo resolve to go on in sin, and to have peace (such as it is) though they go on, do all they can to stifle the suggestions of their own consciences, and turn a deaf ear to them; as those who are in debt avoid them by whom they are dunned, and keep out of tbeir way. But sooner or later conscience will be heard, and will force sinners to say, as Jawph*s brethren did long after they had contracted the debt. We are verily guilty concerning our brother.^

Aflltctions are messengers sent to us on this errand, to remind us of our debts, by awaking our consciences, and setting our sins in order before as: when bitter things were written against us, it is with this design, to make us possess our iniquities.' When God distrains upon our comforts, and removes them from us, it is to remind us of the arrears of our; rent. Art thou come to call my sin to my remembrance^^ (said the widow of Sarepta,) and to slay my son * These sharp methods, which God takes to pat as in mind of our sins, are intimations how severe the

r Pa. zlix. S, 7. k Gen. xti. 31.

k Job ix. 33. 1 Job ziU< S&

i Rev. ▼. &. 1 Kings xvii la.

FORGIVENESS OF SIN.

805

nekoniDs^ will be, if we never take care to get them pardoned.

(5.) Death will shortly arrest us for these debts, to bring as to an account. It is a sergeant, whose office is to require the soal, to strip it of the body, and to bring it to him who gave it, and to whom it is accoantable. The authority of this officer is not to be disputed, nor his power resisted. When we are sammoned by death to come to an account, we shall find there is no discharge in that war," no remedy, bat we must yield. The wages of sin is death,^ and its constant attendant ever since it first entered.^ Death in our discharge from other debts; in the ^ve the prisoners rest together, and hear not the voice of the oppressor,** but it lays us more open than ever to these debts, for " Afier death the judgment.*' It is a maxim in oar law. Actio moritur cum personSt --The action dies with the person ; but it will be of DO ose to us in this case, for God, the creditor, never dies, and sinners, the debtors, are by death fetched in to appear before him.

(6.) A dag ofrechoning will come, and the day is fixed. As sure as we see this day, we shall see that day, when every man must give an account of himself unto God,' ttnd etery worh shall be brought into jvdgmenty with every secret thing,* The young man who indulges himself in carnal mirth and sensual pleasures, is told that for all these things God shaU hing him into judgment.^ Though it is after a long time, yet it is in the set time, that the Lord of the servants, to whom the talents were committed, comes and reckons with them." The God to whom we gtand indebted, is one with whom we now have to do ;* for we live upon him, and subsist by him, and have continual business with him, which should make it the more uneasy to us to think of lying under his displeasure. But that is not all, he is one irpoc ov i7fuv o Xoyoc (as some read those words)— to vkom for us there is a reehoning ; we now have an account with him, and must shortly give up our ac-coant to him. How careful should we be so to jodge ourselves, that we may not be judged of the Lord ;* so to state our accounts, and halance them with the blood of Christ, that when the day of reckoning comes, we may give up our account with joy, and not with grief!'

(7.) Hell is the prison into which those debtors will at length be cast, who took no care to make their peace, and there are the tormentors to which they will be delivered.^ This our Saviour gives as a reason why we should agree vrith onr adversary qoickly, while we are in the way, because, if the matter be left to run on, we shall be delivered to the jadge, to the ofilcer,* to him who has the power of death; and so be cast into prison, into chains of ierknees, a prison, the miseries of which are endless

> EocL viii. & • Rom. vi. S3, p Rom. v. 13. q Job iii. 1& r Som. xiv. 19. • £ccL zil. 14. t Eccl. zi. 9.

and easeless. It b a pit in which there is no water, not the least mixture or allay of comfort, not a drop of water, so much as to cool the tongue.* Some prisoners for debt live so merrily, that one would think their prisons were designed for their protection rather than their punishment; but hell is no such prison; there is nothing there but weeping, and wailing, and gnashing of teeth, and the more for the many fair warnings given those prisoners not to come into that place of torment It is a pit out of which there is no redemption; the debtor shall not depart thence till he has paid the last mite; which vrill never be, no, not during the endless ages of eternity.

And now, sirs, what say you to these things ? You are many of you great dealers in the world ; what a consternation would you be in, if upon casting up your books, you should discover yourselves to be in debt a great deal more than yon are worth ? You see yon are so to God, and does it make no impression upon you? are you in no care, no concern about it ? Is all I have said to you for your conviction of sin, and of your misery and danger because of sin, but as a tale that is told ? If so, all I have to say concerning the pardon of sin, will be but as a lovely song of one that can play well on an instrument. But I trust you have laid, and will lay, these things to heart, that the debt of sin is really a burthen to you, under which you labour, and are heavy laden; and if so, the doctrine of the remission of sins will be to you glad tidings of great joy, and as life from the dead. Nor would I have taken this pains to show you your sins, if your case had been desperate, and I could not at the same time have showed yon the great salvation from sin, which the Redeemer has wrought out by bringing in an everlasting righteousness.

II. The sins we are to repent of, being our debts to God, the mercy we are to pray for is the forgiveness of these debts. It is to God we are indebted, and therefore to him we must address ourselves for a discharge from the debt; for none can forgive sins, but God only, and therefore to him only must we go for that forgiveness. Having opened the wound, and showed you how dangerous it is, you vrill be ready to ask, It there no halm in Gilead? Is there no physician there? Yes, blessed be God, there is. The same messengers that God sends to put you in mind of your debts, are appointed to put you in the way of obtaining the remission of them: and this is that which, in Christ's name, is preached to all nations; —it is now preached to you.

1. Let us inquire, what is included in this mercy of the forgiveness of sin as a debt, and what steps God graciously takes therein toward us, when we repent, and return, and believe the gospel. He acts as a merciful and compassionate creditor toward a poor debtor who lies at his mercy.

« Matt. xxY. 19. r Heb. 1 v. 31. w i Cor. xi. 31. * Heb. xitL 17. r Matt zviii. 34. i Matt. v. 95. • Luke xvl. 34.

A SERMON ON

(1.) He stays process, and saffera not tbe law to have its coarse. Judgement is ^ven against us; bnt execution is not taken oat upon the judgment. The sinner is arrested by his own conscience as a debtor, and cried out against himself, / have tinned, and deserve to die. But pardoning mercy unties the knot between sin and death, and says, as Nathan to David, The Lord has taken away thy sin, thou f halt not die ;^ thou shalt not come into condemnation, thine iniquity is become thy grief and shame, and therefore fear not, it shall not be thy ruin. Thou shalt not have all thou hast seized on, thou shalt not go to prison, as thou deservest The debt shall not be laid to thy charge.

The sinner is arrested by affliction, it may be, as Elihu's penitent is, and is alarmed by it to expect a much sorer punishment; He is chastened with pain upon his bed, and the multitude of his bones with strong pain f and then, under the sense of guilt and dread of wrath, counts upon nothing else but that his life shall go to the destroyers.*' But he has a friend with At'jN, an interpreter, one among a thousand,^ who shows him God's uprightness; his hatred of sin; and yet his readiness to pardon sinners. This be begins to give heed to, and take hold of, and thinks of returning to God, as the prodigal to his father's house; and then he is gracious to him;' meets him in his jeturn, and says. Deliver him from going down to the pit ; let him be discharged from these pains, from these terrors, for / have found a ransom, a ransom for the soul. The sinner has said unto God, Do not condemn me;t and God has said, There is no condemnation to them that are in Christ Jesiu.^ They in their repentings condemn themselves; men in their reproaches condemn them ; and it cannot be denied, but that there is that in them which deserves condemnation. But it is God that iustijies, and then who is he that shall condemn? Christ died, and therefore the believer shall not: he is afflicted and chastened of the Lord, but he shall not be condemned with the world,' that lies under the curse.

Well, this is a good step toward the forgiving of the debt; now there begins to be hope in Israel concerning this thing; herein appears the divine pity and compassion, God's slowness to anger, and readiness to show mercy; and this long-suffering of the Lord is salvation.'^ But the proceedings may perhaps be stopt for the present, and yet may be revived another time; a judgment that has long lain dormant may come against a man when he least thinks of it, and therefore God in forgiving these debts goes farther; for,

(2.) He cancels the ^luf, vacates the judgment, and disannuls the hand-writing that was against us,

b2Sam. xli.13. sJobxxxiii. 19. dJobxxxiii.22. • Job zxziil. 23.

f Job xxxiil. 34. fr Job x.2. h Rom. viii. I. 11 Cor. xi. 32.

k 9 Pet iii. IS. 1 Col. ii. U. m Heb. viil. 13.

that was contrary to us, and takes it out of the way.' He pardons sin thoroughly and fully, so as to remember it no more " ag^nst the sinner. He casts it behind his back," as that which he is determined never more to inquire after; casts it into tbe depths of the sea,** as that which shall never more appear or come to light, as it might at low water, if it were cast near the shore side. The iniquity of Jacob shall be sought for and not be found :p therefore God is said to blot out^ tbe iniquities of poor penitents, as the memorandum of a debt is blotted oat when it is paid or pardoned ; he not only crosses the book, which leaves it legible, but blots it out, not to be read; for so is the promise to a true penitent. All his transgressions that he hath committed shall not be mentioned unto him,^ he shall not be so much as upbraided with them. It is blotted out as a cloud, as a thick cloud, by the heat of the sun; it is vanishetf, and there appears not the least remainder of it; The transgression is removed from the transgressors as far as the east is from the west* These and many the like expressions, give us abundant assurance that the sin once pardoned shall not rise up in judgment against the sinner another day; and give us abundant occasion to say, Who is a God like unto thee, pardoning iniquity ?

Well, this secures the life, and happiness, and eternal welfare of the penitent believer: but still be may want present comfort. The bond may be cancelled, and he not know it; the sentence of absola-tion passed, and yet he not hear the voice of joy and gladness ;* so that the broken bones are still complaining: therefore God is pleased many times to carry this act of grace on yet further.

(3.) He {pves an acquittance, and delivers it by his Spirit into the believer's hand, speaking peace to him, filling him with comfort, arising from a sense of his justification, and the blessed tokens and pledges of it When he says. Son, daughter, be of good cheer, thy sins are forgiven thee ;■ (as be spake comfortably unto Zion, saying. Thy warfare is accomplished, thine iniquity is pardoned ;^) then be gives up the bond cancelled, to the unspeakable satisfaction of the penitent We read of a woman who had been a sinner, a notorious sinner, who, upon her repentance, had much forgiven her, and showed it by her loving much ;* yet afterwards Christ not only said of her, Her sins whick are many are forgiven, but turned and said to her. Thy sins are forgiven thee, and. Thy faith hath saved thee, to set forth this further act of divine favour, in causing as to hear God's loving-kindness, and to taste that he is i gracious.

Well, blessed, thrice blessed are they whose iniquities are thus forgiven, and to whom they are

n In. xxxvili. 17. • Mic. vii. 10. pJer. f.3a ,

qlaa-xliii. 36. r Euk. xviil. 23. • P9.ciii..l2. tPs.1i. a u Matt. ix. 3l r Isa. xl. 3. w Luke v)i. 47,4&

FORGIVENESS OF SIN.

807

not imputed ; who by their own experience of the breaking of the power of sin in them, are made to know that the guilt of sin is removed; and to whom it appears, by their being reconciled to God, and to bis whole will, that God is in Christ reconciled to them. But may it be hoped that these criminals shall not only be pardoned, but preferred* and made faTOurites again ? Yes, to complete the mercy, he not only forgives the debts we have contracted, but,

(4.) He condescends to deal with us again, audio admit us into covenant and communion with himself. Tboqgh we have g^ne behind-hand in our rent, he remits the arrears, and continues us his tenants; though we have buried and wasted our talents, yet he continues us in his service, and intrusts us with more. Those we have been great losen by, though we may forgive them, yet we do not forget them, nor care for trusting them again. But in this, as in other things, the God with whom we have to do, is Gikl and not man ; heforgivei and/br-geu, and yet will be no loser in his glory by forgiving. Lord! what is man, that he should be thus regarded? that he should not only be delivered from going down to the pit, bgt that his life should see the light,' the eternal light, and the paths that lead to it. When we pray that God would forgive us our debts, we pray not only that we may not be rejected, but that we may be accepted in the Beloved, according to the riches of that grace wherein he has abounded toward us ;7 that with the remission of sins, we may receive the gift of the Holy Ghost,' the earnest of the Spirit, and tkat, at length, which it is the earnest of, even an inheritance among all them who are sanctified; for whom he justified them he glorified.

2. Having seen how much is included in God's forgiving us our debts, because it is so great a favour, that we may be tempted to think it too much for sacb worthless unworthy creatures as we are to expect, let us next inquire, what ground we have to hope for it: how is it that a God infinitely just and holy, should be thus readily reconciled to a g^iilty and polluted sinner upon bis repenting ? If we owe a great sum of money to a man like ourselves, we could not have the face to go to him, and desire him to remit it, when we have not wherewithal to make any composition with him. Why should not a just debt be paid ? and if nothing is to be had, why should not the debtor be sold,* currat lex — ond the law take its eourte ? What reason have we to expect that the lawful captive should be delivered 1^ Blessed be God we may expect it, we may be sure of it, if we tepent and believe the gospel.

(1.) We may ground our expectations upon the goodness of his nature. This is so much his glory, that by it he has proclaimed his name not only gra-rious and merciful in general, but in this particular

s Job xxxiii. SS. «IflL xlix. 34.

7 Epb. i. 6,7. t AcU ii. 36. • Matt xviii. 35. e Ezek. xxziT. 6^7. d Matt, xviii. 37. I

instance, so that he forgives iniquity, transgression, and sin f and therefore pardons the sin, because he desires not nor delights in the ruin of the sinner. How vast were the compassions of that prince in the parable, which moved him to forgive so great a debt, as that of ten thousand talents \^ And yet, as heaven is high above the earth, so do the divine compassions exceed those: Israel of old found them so, when their transgressions were so very numerous, so very heinous; yet he being full of compassion, forgave their iniquity. Merciful men will sometimes lend, hoping for nothing again; and where nothing is to be had, will not be rigorous nor extreme in demanding their right: and shall not the Father of mercies take pity on the miserable ? He who is good, and therefore ready to forgive; merciful and gracious,* and therefore removes our transgressions from us as far as the east is from the west.^ He is a God with whom that plea is of force, What ftrojlt is there in my blood? And whose soul was g^eved for the misery of Israel,s though they brought it upon themselves by' their own sin and folly.

Well, it is true that God is infinitely good, and we have abundant reason to hope in his mercy, and abundant encouragement to plead it with him ; but it is as true that he is just and righteous, that he is the great Governor of the world, and the honour of his government must be maintained; his injured justice calls for satisfaction, and one attribute of his shall not be glorified by the damage and reproach of another. It is true, he is merciful, and yet there is a world of angels who lie, and are like to lie for ever, under the pouring out of the full vials of his wrath; and therefore, though his goodness and mercy, as it is revealed to us in the Scripture, is our great encouragement, yet,

(2.) We are to ground our expectations upon the mediation of our Lord Jesus. Therefore God forgives our debt, because Jesus Christ, by the blood of his cross, has made satisfaction for it, and given his life a ransom for ours: which is so far from lessening the freeness of that grace which forgives us, that it greatly magnifies it, for it was he himself who found the ransom,** it was he himself who gave his Son to be a propitiation for our sins.* And herein more than in any thing he commended his love,'' that he would not only forgive our debt, but put himself to such vast expense of blood and treasure, that he might do it so as to secure, nay to declare, his righteousness ; to declare, I say, at this time his righteousness; (such an emphasis does the apostle lay upon this;) that he might be not only merciful but just, and the justi-fier of them who believe in Jesus.^ If sinners are debtors, it is Christ who is their surety, upon the account of whose satisfaction their debt is forgiven: Christ is called the surety of the covenant ;^ not that

e Ps. Ixxxvi. A. f Ps. ciii. 8,12. rJudg.x. 16. h Job xxxiii. 34. i 1 John iv. 10. k Rom. v. 8. 1 Rom. iii. 25,80. » Heb. vii. 23.

A SERMON ON

he was originally bound in the bond with us, as if it were implied in the penalty annexed to the coTe-nant of innocency, which was, Thou thaU surely die, that is, ihou or thy surety. No, Christ's undertaking supposes us already debtors, and under arrest for the debt; so that Christ comes in rather as bail to the action, than as a secondary undertaker from the beginning. His office as mediator takes it for granted, that God and man are at variance, for a mediator is not of one ;■» we are looked upon as under the law, that is, under the curse, when Christ to redeem us makes himself sin and a curse for us.» Let us see how this is done.

[1.] Our Lord Jesus Tolnntarily undertook to be a surety for us: pitying our deplorable case, and concerned for his Father's injured honour, that divine justice might be satisfied, and yet sinners saved, he offered to make his own soul a sacrifice for sin, and himself a propitiation, answering the demands of the law, as the propitiatory, or mercy-seat, exactly answered the dimensions of the ark. The Father intrusted him with this great piece of service, and he voluntarily and cheerfully consented to it: he said, Lo, 1 come, and not only did this vrill of God, but delighted to do it ;p drawn to it, and held to it, with no other cords but those of his own love, and the agreeableness of his undertaking to his Father's commandment

Christ had no debt of his own to pay, for he always did those things that pleased his Father. Such was the dignity of his person, and such the value of the price he paid, that he had wherewithal to make full satisfaction, and to pay this debt, even to the last mite. He said. Upon me he the curse, my Father. Thus he became bound for us, as Paul for Onesimus to Philemon his master: If he have wronged thee, or oweth thee ought, I Paul have written it with my own hand, the blessed Jesus has written it with his own blood, / will repay it.^ And this undertaking of Christ's shall redound more to the glory of God, eyen to the glory of his justice, than the damnation of these sinners would have done ; for if they had perished, the righteousness of God would have been, to eternity, but in the satirfy-ing; but now, by the merit of Christ's death, it is once for all satisfied, and reconciliation made for iniquity. Thus he restored that which he tooh not away.'

Let us pause a little, and think with wonder and thankfulness of this glorious undertaking. How great was that kindness and love of God our Saviour towards man, which set this work going I How admirable the wisdom that contrived it! The wisdom of God in a mystery.* Let every crown be thfown at the Redeemer's feet, and every song sung to his praise. Who is this that engageth his heart to

n Gal. iii.20. e QfU. ill 10, la p Pb. xl. 7. q Phil. 18. 19.

r Ps. Ixix. 4. • I Cor. ii. 7 t Jer. zxx. ai.

« IML liii. 1. T In. lilt. 12. » Isa. zl 2.

approach unio God,* as a surety for us ? It is he who speaks in righteousness, and will never unsay what he has said, for he is mighty to save," be is almighty.

[2.] Having made himself a surety for us, he made full satisfaction to divine justice for our debt, by the blood of his cross. He poured out his soul unto death,' not only for our good, but in our stead; and paid, though not the idem — the same, that we should have paid, yet the tantundem — the equivalent, that which was more than equivalent; so that in him God might be said to have received double for all our sins,* so much was the Father glorified in him.

God charged the debt upon him, according to his undertaking. Those he undertook for being insolvent, the action was brought against him; and God laid upon him the iniquity of us all;' made it all to meet upon him, (so the word is,) as the sins of all Israel were made to meet upon the head of the goat, that on the day of atonement was to be sent into a land of forgetfulness.y Solomon says. He that is surety for a stranger shall smart for it, shall be broken by it: our Lord Jesus being surety for us who were strangers and forcipiers, he smarted for it ;* for it pleased the Lord to bruise him, and put him to grief

He voluntarily and freely paid the debt; his life was not forced from him, but he laid it down of himself.^ The satisfaction was to be made to God in his HONOUR; for in that he had been injured, and to that he had an eye, when he said. Father, glorify thy name,^ take the satisfaction that is demanded. And it was to be made by his death, for without shedding of blood, that blood which is the life, there was no remission; and, therefore, he laid down his life with these words. Father, into thy hands I commit my spirit i^ that life, that soul, which is to be given as a ransom for many, I here give to thee; I put it into thy hands, as the surety pays the debt into the hands of the creditor, the proper per-son to receive it.

[3.] The satisfaction which Christ made for oor sins was graciously accepted, and God was so well pleased in him,* as to be well pleased with us in him. This was a further act of divine grace; for in strict justice it might have been insisted on, that the law should have had its course against the sinners themselves. Christ intimated, that pursuant to the counsels of peace,' which were between the Father and him, concerning man's redemption, his arrest should be our discbarge, when he said to those who seized him in the garden. If ye seek me, let these go their way.% He delivered up himself to suffer and die, that we might be delivered from wrath and ruin, and divine justice agreed to it

s ISL liii. 6. y Lev. xvi.si. « Prov. xi. 15. • In. liil. 10.

b John X. 18. e John xli. 98. d Luke xxiii. 4S.

• Matt xTii. 5. f Zech. vi. I3l r John xviii. &

FORGIVENESS OF SIN.

809

In token of the acceptance of his satisfaction, God raised him from the dead, sent an angel to roll away the stone from the door of the sepulchre, and so to release the prisoner; which he did, and then sat upon it^ in triumph, signifying that then death had no more dominion over him, but was perfectly conquered and abolished. But are we certain that he had a fair discharge? Yes, for he was often seen alive, seen at liberty, and the Father having raised him from the dead, set him at his own right hand, which would have been no place for him, if he had not fully made good his undertaking. Christ's death beio^ the payment of our debt, for he was delivered for oar offences, his resurrection was the taking out of oar acquittance, for he rose again for our justifi-cation.i Therefore the apostle lays the stress of our faith, hope, and comfort upon this. Who is he that shall condemn? Who can take out an execution against us ? It is Christ that died, yea^ rather, that is risen again :^ by which it appears that his dying for as was accepted, especially since he now is even at the right hand of God making intercession in the virtue of his satisfaction; and it is an effectual intercession, for the Father hears him always.

[4.] The satisfaction being accepted, a release of debts is published and proclaimed in the everlasting gospel to all penitent and obedient believers. Full assurance is given them that their sins shall be pardoned, and they shall be made accepted in the Beloved. The preaching of the gospel is called the proclaiming of the acceptable year of the Lord,^ in allasion to the year of release, which was every seventh; and, especially, to the year of jubilee, which was every fiftieth ;* when all debts were discharged, mortgaged possessions restored, and all encumbrances on men's estates taken off. And this was proclaimed by sound of trumpet in the evening of the day of atonement, to signify, that upon the account of the atonement which Christ was to make, poor sinners should be delivered from that wrath and corse to which they were bound over, and brought into the glorious liberty of God's children, and restored to all the glorious privileges and inheritances of free-born Israelites. Blessed is the people that hear this joyful sound,* the trumpet of the everlasting gospel publishing this release, this act of indemnity, liberty to the captivesj and the opening of the prison to them that were bound.

These glad tidings of great joy are to be brought to all people; whoever will come and take the benefit of this general release, and sue out a particular discharge upon it, on very easy and unexceptionable terms; for the gospel excludes none, who do not by their own wilful impenitence and unbelief exclude themselves. Nay, we have not only this discharge offered us, but we are courted, and earnestly invited,

h Matt, nviii. 3. i Rom. !▼. SS. k Rom. tUI. 34. t Luke iv. 19. m Lev. », 9, 10. a Pb. luxix. lAb o 3 Cor. V. 19, 30.

to come in and accept of it. God having in Christ laid a foundation for the reconciling the world unto himself, has sent his ambassadors, not only to propose the matter to us, but to beseech us, nay, God does by them beseech us to be reconciled to God,* though it had better become us to beseech him first to be reconciled to us.

[5.] It is upon the account of Christ's satisfaction, that our sins are actually pardoned upon our repenting and believing; and that is it which we are to plead with God, and to rely upon as a valid plea in our prayers to God for the forgiveness of our debts. In his righteousness we must appear before God; making mention of that, even of that only, and not thinking to justify ourselves.P It is through his blood that we have redemption, even the remission of sins,4 for that is it which, having been shed for us without the city, speaks for us vdthin the veil, and speaks better things than that of Abel;'' and he still appears in the midst of the throne, a Lamb as it had been slain,* newly slain, and bleeding afresh, to intimate the constant perpetual virtue of his satisfaction, and the continual advantage which believers have and may have by it.

In praying for the forgiveness of our sins, we must have an eye to Christ as our Redeemer; the Redeemer of our persons that were in bondage, and of our inheritance which was in mortgage. He is our Goel; Job calls him so, and the prophets often: it is the title of the next hinsman; who by the law was to redeem the possession which his brother sold.^ Christ having taken our nature upon him, is become our kinsman, and he is the next kinsman who is able to redeem, so that to him the right of redemption does belong: and he has graciously condescended to do the kinsman's part; so that we return to our inheritance again, from which we had other¥rise been for ever banished ; and have the earnest of it until the complete redemption of the purchased possession." We must also in a particular manner have an eye to his death as our ransom: for the sake of which we are delivered from going down to the pit.^ Very fitly therefore is that sacrament which is the memorial of his death, made the seal of our pardon.

3. Having showed you how sad your case is upon the account of sin, and what a dangerous debt it is; and yet that your case is not desperate, but there is hope for you through grace, I promise myself, you will now be willing and glad to hear, what is expected and required from you, that you may obtain this favour, and that your debts may be forgiven. Christ, as a surety for us, has made satisfaction; but what must we do that we may have an interest in that satisfaction ? It is true that atonement is made for sin, and is accepted as sufficient to gpround a

P Ps. IxxL 16. q Eph. i. 7. r Heb. xil. 34. ■ Rev. ▼. & t Lev. xzT. 35. « Eph. 1.14. ▼ Job zzxlil. 94.

A SERMON ON

treaty of peace upon; and yet it is as true, that multitudes perish eternally under the load of this debt, and continue in their captivity, notwithstanding the proclamation of liberty. It therefore concerns us all to see to it, that we be duly qualified, according to the tenor of the new covenant, for the comforts of a sealed pardon and a settled peace; and that we may be so,

(I.) We must eonftis the debt, with a humble, lowly, penitent, and obedient heart. We must own ourselves guilty before God, and concluded under sin. Let not those expect to prosper, or recover themselves from under this load, who cover their sins, for they, and they only, who confess and forsake them, shall find mercy." We arc charged as debtors, and must not go about to deny the debt, no, nor to excuse or extenuate it; but be ready to acknowledge that we have sinned, and have perverted that which was right, and it profited us not;» that we have been both unjust to God and injurious to ourselves, as

debtors are.

In confessing the debt we must be particular; must not only own that we are sinners, but, in this and the other instance, we have sinned; not for information to God, he knows our sins better than we ourselves know them, but for humiliation and warning to ourselves. / have tinned, (says David,) and have done this evil J I have sinned, (says Achan,) and thus and thus have I done.* And the more particular we are in the acknowledgment of sin, the more comfort we may expect to have in the sense of the pardon. If I can say, '' This sin I confessed; I trust, through grace, this sin is pardoned, and shall not be laid to my charge. But then this confession of sin must be accompanied with true remorse and godly sorrow for it; we must bewail it, and bemoan ourselves because of it; must give glory to God, and take shame to ourselves in making this confession: And as the prodigal when we own we have sinned against God, we must own, that we are no more worthy to be called his children ; nay, that it were a righteous thing with him to deliver us to the tormentors. And if we thus judge ourselves, we shall not be judged.

(2.) We must achnowledge a judgment of all we have to our Lord Jesus, who has been thus kind to satisfy for our debt. This is one proper act of faith. To resign, surrender, and give up ourselves, our whole selves, body, soul, and spirit; all we are, have, and can do; to be under the direction and government of his word and Spirit, to be devoted to his honour, employed in his service, and disposed of at his will. Our own selves we must give unto the Lord,* and to us to live must be Christ: our all must be put into his hands, must be laid at his feet. It is indeed a very poor counter-security, but such

w Prov. xxviii. 13. *. Job xzxiii. 37. j Ps. li. 4. s Josh. vii. 30. • 2 Cor. viii. 5. b Luke i. 74, 7S. e Titus ii. 14

as it is he requires it, and is pleased to accept of it, provided we be sincere and faithful in the sur^ render.

There is good reason why we should do this ; for therefore he delivered us out of the hands of our enemies, that we might serve him ;^ therefore redeemed us, that we might be to him a peculiar people, purijied from sinful works, and zealous oj good works.^ Nor can we do better for ourselves, than to give up ourselves entirely to Christ; we are never more our own, than when we are wholly his. If we resign ourselves to him, it is in trust for the securing of ourselves, and our own true welfare, that we may not again be our own ruin. Thus will he complete his kindness to us, if it be not our own fault: he who was our surety to save us from perishing under the load of guilt we had contracted, will be our trustee, to save us from faliini^ a$cain under the like load ; for he has said, Sin shall not have dominion over you.^ Thus will he perfect all that which concerns us ;* and if we commit ourselves and our all to him, we shall find he is able to keep what we have committed unto him against that day, and he will be found a faithful trustee.

(3.) We must give to Christ the honour of our pardon, by relying entirely on his righteousness as our plea for it; acknowledging that other foundation of hope can no man lay,' and other fountain of joy can no man open. We must for ever disclaim all dependence upon our own sufficiency, and with the highest satisfaction rest upon Christ only as a complete and all-sufficient Saviour. The great concerns of our immortal souls, our reconciliation to God, and our felicity in him, we must lodge in his hands, by a submission not only to his government, as the Lord our Ruler, but to his grace, as the Lord our Righteousness, made of God to us righteousness,^ that we might be made the righteousness of God in him.^ For, thus, boasting is for ever excluded, and he that glories must glory in the Lord.

(4.) We must study what we shall render to him who has loved us, who has so loved us. Let us mention it to his praise, take all occasions to speak of that great love wherewith he loved us, in purchasing for us the remission of that great debt. We cannot expect an interest in Christ and his righteousness, unless we be willing to own our obligations to him, as those who are sensible the bonds he has loosed us from * bind us closely and constantly to him,

(6.) We must engage ourselves for the future^ that we will render to God the things that are his, and be careful not to run in debt again. If we would find mercy, we must not only confess our sins, but forsake them, and keep close to the way of onr doty. Ceasing to do evil, and learning to do well, are the commanded fruits of repentance, and without those

4 Ps. cxxxviii. a g 1 Cor. i. 30.

• 9 Tim. i. 13. h 8 Cor. ▼. 31.

f I Cor. iii. 11. * Ps. CXTi. 16.

FORGIVENESS OF SIN.

811

we cannot expect the promised fruits of it Has God graciously remitted us our arrears, let us pay oor rent more panctually for time to come. Every day is a rent day with us, and we most be careful, by filling up time with duty, and doing the work of every day in its day, to pay our rent duly; and wherein we come short, balance our accounts with the blood of Christ, which cleanses from all sin,*' by a renewed application of the virtue of that to our souls; and thus keep touch with him who is, and ever will be, faithful to us. Have we wasted our talents,! and so contracted debt, and yet are we still intrttsted with them? Let us henceforth be more diligent in the improvement of them, that by the blessing and grace .of oor Master, our five talents may be made other five, and we may have our Master's approbation, and enter at length into his joy. And let us always remember, that God speaks peace to his people, and to his saints, on this condition, that they do not return ag^n to folly.*"

(6.) Our forgiving others is made the indispensable coodition of our being forgiven of God. Nothing can be more express than this, If we forgive not men their tregpatses^ neither will our Father who is in heaven forgive us ours.^ For God will have his children to be like him, merciful as he is merciful, and good as he is, even to the evil and unthankful. That servant in the parable, who was rigorous in exacting a small debt from his fellow-servant, by that instance of the hardness of his heart made it to appear, that he was never truly humbled for his own debt to his Lord, that great debt, nor ever truly sensible of his Lord's kindness to him in forgiving it ,* and therefore, his repentance being counterfeit, his pardon was never ratified, but he was delivered to the tormentors, as a wicked servant®

Let this consideration prevail to pacify the most provoked, and mollify the most severe ; let it not only suppress every root of bitterness in us, but extirpate it and pluck it up: let us not harbour the least tboa^bts of malice and revenge against those wbo have been any way injurious tons, nor render to any evil for evil, nor be extreme to mark what is done amiss against as; for what then shall we do, when Gtf^ riseth up, and when he visiteth, what shall we anncer him .'r

And now,(bretbrcn,) having very briefly and plainly opened to you this great concern that lies between >oa and God, I must leave it to you to make the application of what has been said, each of you to yourselves ; nay, I hope you have been applying it as we have gone along; for these are things of which none of us can say. They belong not to us. Leave it to you, did I say ?—I leave it with God by his Spirit to apply it to all your consciences, that you may be delivered into the mould of these great truths. I

V 1 Jdm 1.7. 1 Matt. xxv. SO. m Pt. Ixxxv. S n Matt vi. 14, lA • Matt xviii. 39, 34. p Job xxxi. 14. q Hag. i. 5.

shall therefore close only with a few words of ex* hortation upon the whole matter.

1. Do not delay to come to an account with your own consciences, but search diligently and impartially, that you may see how matters stand between you and God. Consider your ways,'* search and try themJ Commune with your own hearts, saying, What have I done ? What have I done amiss ? Take an account of your debts to God, as all prudent tradesmen do of their debts to those with whom they deal. Think how many the particulars are, how great the sum total is, and what circumstances have enhanced the debt, and run it op to a great height; how ex^* needing sinful your sins have been, how exceeding hateful to God, and hurtful to yourselves. Put that question to yourselves which the unjust steward put to his lord's debtors. How much owest thou unto my Lord? and tell the truth as they did, for themselves; and do not think to impose upon God, by making the matter better than it is, as the steward did for them, writing fifty for a hundred.*

2. Be thoroughly convinced of your misery and danger by reason of sin ; see process ready to be taken out against yon, and consider what is to be done: it is no time to trifle, when all you have is ready to be seized, and if the present season be slipped, you know not how soon the things that belong to your peace may be for ever hid from your eyes, and you will rue your carelessness when it is too late to retrieve what you have lost by it.

3. Agree with your adversary quickly, while you are in the way with him ;* make your peace with God, and do it with all speed. You need not send to desire conditions of peace,* they are ofiered to you, if you will but accept of them; and they are not only easy but very advantageous. Take the advice which Solomon gives to his son who is insnared in suretyship. Do this, my son, that thou mayest deliver thyself, go humble thyself, and thereby thou wilt not only pacify an adversary, but make sure a friend: and give not sleep to thine eyes, nor slumber to thine eyelids, till thou hast done this.^

4. In order to the making of your peace with God, make sure your interest in Jesus Christ, and make use of him daily for that purpose: retain him of counsel for you in this great cause on which your all depends, and let him be not only your plea but your pleader, for that is his office; If any man sin, and so run into debt, we have an advocate with the Father,^ who is ready to appear for us, and attends continually to this very thing. Be advised by him, as the client is by his counsel, and tiien refer yourselves to him, put your case into his hand and say. Thou shah answer, Lord, for me, when I have nothing to say for myself.

5. Renew your repentance every day for your sins

r Lani. lit 40. Q Luke xiv. 33.

■ Luke xvt 5, 6. y Ptov. vi. 3, 4.

t Matt V. 25. w I John it I-

A SERMON ON THE FORGIVENESS OF SIN.

of dailJ infirmity, and be earnest witb God in prayer for the pardon of them. Hereby we give to God the glory of his never-failing mercy, which abundantly pardons; and to Christ the glory of his inex-haastible merit and grace; and keep ourselves continually easy by leaving no guilt to lie upon the conscience nnrepented of. '* Even reckonings (we say) make long friends.'' And the more we are humbled for our daily sins, and the more we see of our obligation to Christ, and his merit, for the pardon of them, the more watchful we shall be against them, and the more careful to abstain from all appearances of evil, and approaches towards it.

Lastly, Let those to whom much is forgiven, love much.* We have all of us much forgiven us, it is a

X Luke vii 48,43.

yery great debt from which we have been discharged; now it may be expected, that we should have our hearts accordingly enlarged in gratitude to him who Jhst loved us, who mo loved us, and gave himself for us, loved us and washed us from our sins in his own blood. How shall we express our love to him ? What box of precious ointment shall we pour upon his head ? What song of love shall we sing to his praise! O that the love of Christ may constrain us? to love him, and live to him, who loved us and died for ns; to be faithful and constant in our love to him, who having loved his own which were in the world, loveth them unto the end,* and will love them all at length into the world of everlasting love.

7 2 Cor. V. 14

« John xULl.

HOPE AND FEAR BALANCED:

IN

A SERMON,

PREACHED AT THE TUESDAY LECTURE, AT SALTERS HALL,

JULY, 24th, 1711.

Psalm cxlvii. 11.

The Lord tmkeik pleasure in them that fear him, in those that hope in hie mercy.

The dignity and privilege of the righteous, who are God's favourites, here appear bright and blessed, very blessed, very bright; and to an eye of faith, the lustre of them far exceeds even that of crowns aod coronets; though their honour like their life is hidden,* and, therefore, the world knows them not.^ What can prove them more great, what more happy, thaa this, that the God of heaven tahee pleasure in them?

That God should be at peace with any of the chil-dreo of men, (that degenerate, guilty, and obnoxious race,) is more than we could have expected, considering his justice and holiness; but that he should takt pleasure in them, should set them apart for himself,^ gather them in his arms, carry them in his bosom,*' value them as his peculiar treasure, and make them up as his jewels;* this is that which eternity itself will he little enough, and short enough, to be spent in the thankful admiration of. Lord, vket is man thai thou shouldst thus magnify him, and ut thine heart upon him f

God takes pleasure in his saints, that is, in his own image upon them: he rejoiceth in the worh of kis own hands/ Not that God is capable of receiving any addition to the infinite complacency he takes io himself, and in his own perfections, from any creature; but thus he is pleased to express the favour he bears to his chosen.^ He delights not in tkt strength of a horse, (so it is said in the foregoing verse,) he taheth not pleasure in the legs of a man,^ Princes and great men take delight in these, both for their entertainment, they divert themselves with horse races and foot races, and for their service, they

• Col. iii. 3.

* laa. xLll.

b 1 John fit. t.

e P«. iv. 3. • Mat iii. 17.

make use of horse guards and foot guards, bring into the field squadrons of horse and battalions of foot, and review their troops with a great deal of satisfaction. But does God do so ? No, he tahes pleasure in them that fear him : he delights to behold the righteous^^ delights to converse with them, invites them into fellowship with himself, and with them his secret is. He delights to employ them, and makes them the instruments of his glory : and herein he magnifies himself, that he has pleasure in the prosperity of his servants,^

But the CHARACTER here given of God's favourites is THAT for the sake of which I chose this text, and which I shall speak more largely to. They are such as both fear God, and hope in his mercy. The fear of God I know is often put for all religion; but it being here distinguished from a hope in his mercy, I choose rather to understand it in a more limited sense, as signifying a dread of his majesty.

Fear and hope are passions of the mind so contrary the one to the other, that, with regard to the same object, it is strange they should meet in the same laudable character: yet here we see they do so, and it is the praise of the same persons, that they both fear God, and hope in him.

Whence we may gaUier this doctrine: That in every concern that lies upon our hearts, we should still endeavour to keep the balance even between hope and fear.

We know how much the health of the body de-l»ends upon a due temperament of the humours, such as preserves any one from being predominant above the rest; and how much the safety and peace of the nations result from a due balance of trade and power, that no one grow too great for its neighbours: and, so necessary is it to the health and welfare of our souls, that there be a due proportion maintained between their powers and passions, and that the one may always be a check upon the other, to keep it

f Pb. civ. 31. ff Pb. cvl. 4,5. b Ps cxlvii. 10.

HOPE AND FEAR BALANCED.

from ranning into extremes; as in these affections mentioned in the text. A holy fear of God must be a check upon our hope, to keep that from swelling into presumption; and a pious hope in God must be a check upon our fear, to keep that from sinking into despondency.

This balance must, I say, by a wise and steady hand, be kept even in every concern that lies upon our hearts, and that we have thoughts about I shall enumerate those that are of greatest importance.

We must keep up both hope and fear,

I. As to the concerns of our souls, and our spiritual and eternal state.

II. As to our outward concerns, relating to the body, and the life that now is.

III. As to the public concerns of the church of God, and our own land and nation.

In reference to each of these, we must always study and strive to support that affection, whether it be hope or fear, which the present temper of our minds and circumstances of our case make necessary to preserve us from an extreme.

I. Nothing certainly does so much concern us, and ought to lie so near our hearts, as the prosperity of our souls, and their happiness in the favour of God, and their fitness to serve him here, and enjoy him for ever. This certainly ought to be the chief and continual care of every man in this life, to approve himself to an eternal God above him, and to prepare himself for an everlasting state before him. This is the concern of the better part, and is of all other the most weighty concern. Now, for the due managing of this concern, it is requisite that we take our work before us, and give each part of it its place and due proportion, so as that one devout affection may not intrench upon and exclude another. As the beauty of God's being consists in the harmony of his attributes, so the beauty of his image on our souls consists in the harmony of our graces, and the concurrence of them all to the maintaining of our due subjection to God, and due government of ourselves.

In eternity there is neither hope nor fear. In heaven they are both lost in an endless fruition: glorified saints, as they are for ever quiet from the ^ear of evil, and out of the reach of it, so they have nothing more or better to hope for, than what they are already entered into the enjoyment of; and what a man sees, why doth he yet hope for ?^ In hell they are both lost in an endless despair: they have nothing to fear there, where they know the worst, and must feel to eternity what they would not fear; nor have they any thing to hope for, when the door of mercy is shut against them, and a great gulf fixed between them and all blessedness, never to be removed. But in our present state, there is and

1 Rom. viii. 94. m Ps. ci. 1. n Pa. Ixviii. 4,5. o laa. Ivil. 1^. p laa. Izvi. 1,2. q Ezod. xzxiv. 6,7.

must be a mixture both of hope and fear; and we must keep up our communion with God, and do oor duty to him by the seasonable exercises of bolb : and thus we must sing both of mercy and judgment^ and sing unto God of both.i^

1. We must keep up both a holy dread of God^ and a humble delight in him; both a reverence of fa is majesty, with a fear of incurring his displeasure, and at the same time a joy in his love and grace, and an entire complacency in his beauty and boanty, and that benignity of his which is better than life.

Our affections toward God must correspond with the discoveries he has made of himself to us. As be has proclaimed his name for our instruction, so we must proclaim it to his praise. Now in God there is both every thing that is awful, and every thing tbat is amiable ; and in his manifestations of himself he seems to have taken a delight in putting these together, and setting the one over against the other. When he makes him.self known in his greatness, as riding on the heavens, by his name J AH, he adds, in the next words, this instance of his goodness, that he is a Father of the fatherless, and a Judge for the widows.'* Is he the high and lofty One that inhabits eternity, and dwells in the holy place ?• Yet we must know that with this man he will dwell, to this man he will look, that is of a contrite and humble spiritP And on the other hand, when he tells as how gracious he is in forgiving iniquity, transgression, and sin,^ he tells us presently how just he is also, that he will by no means clear the impenitently guilty.

Thus, therefore, must we have an eye to him, both as he is infinitely great, and greatly to be feared, and as he is infinitely good, and greatly to be loved. And as no love one degree short of perfect must c^ast out all fear;' so no fear, in those who have received the Spirit of adoption, must damp the delight which, as children, we must have in our Father.^ We must both fear God's name, and love it; both fear the commandment, and love it. We must delight ourselves always in the Lord ; and yet we mast make him our fear and our dread,' and be in the fear of him every day, and all the day long. In the duties of religious worship, we must know our disparity ; and in consideration of that we must serve him with reverence and godly fear," because God, even our God, though he be a rejoicing light to those w^ho serve him faithfully, yet he is a consuming fire to those who trifle with him: but we must also knovr our privilege, and draw near to him in full assurance of faith, and must serve the Lord with gladness.^

2. We must keep up both a trembling for sin, an>l a triumphing in Christ, as the propitiation ybf sin. We must be afraid of the curse, and the terrors of it, and yet must rejoice in the covenant, and the

r 1 John 1v. 18. • Ps. xxxvii. 4. tlsa. viii. 13.

u Ueb. xii. 28. ▼ Hebu x. 22.

HOPE AND FEAR BALANCED.

815

ncbes and graces of it. With one eye we mast look at the fiery serpents, and see what danger we are in by our hairing been stung by them; but with the other eye we most look up to the brazen serpent ■ lifted ap on the pole, and see what a fair way we are in of being helped and healed by looking to it Look unio me (saith Christ) and be ye Mated.

We mast not so look apon the comforts of the pspel, as to forget the condemnation of the law, and that we are guilty before God, and liable to that condeoination: which we must be ever mindful of, that we may daily reflect with regret upon sin, and may be quickened to flee from the wrath to come, and to flee for refuge to the hope set before us; and tiiat knowing the terrors of the Lord, we may be persuaded to stand in awe and not sin. And yet we must not so look upon the condemnation of the law, as to forget that we are under grace, and not under the law ;* and that we have a Redeemer to rejoice in, and with an entire confidence to rely upon, who died to save his people from their sins. We mast look upon sin, and be humbled, and be afraid of God's wrath ; but at the same time we must look upon Christ, and be satisfied, and hope in his mercy.

3. We must keep up both ajealouty of ourselve», and of our own sincerity; and a gratrfnl thankful sense of GotiTi grace in «#, and the workings of that grace. It is true, the heart of man is deceitful above all things,' and in nothing more so than in its jadgment of itself. We are all apt to be partial in our own favours; to say we are rich and increased vitk goods, when we do not know, or will not own, that we are wretched and miserable.^ We have therefore reason to fear lest we should be mistaken, lest our graces should prove counterfeit, and we should be rejected as hypocrites at last And O that those who live a carnal, worldly, sensual life, under the disguise of a religious profession, were awakened to see their mistake before the flames of hell awaken them! O that fearfulness would surprise those who, indeed, are hypocrites; and that the sinners in Zion were afraid; and that their Tain hopes, which are built upon the sand, might be taken down before they are thrown down !

But let not those who fear the Lord, and obey the voice of his servant, walk in darkness, but trust in the name of the Lord, and stay themselves upon their God.' Let not those who, through grace, are brought to prefer the favour of God before the smiles of the world, and are more in care about the things that relate to the soul and eternity, than about those that have reference only to the body and time; let not their godly jealousy over themselves run into an extreme. Let them not be upon all occasions arraigning their evidences, and questioning. Is the

m Jobo ill. 14. n Rev. fii. 17.

• Rom. vi. 14. r ba. 1. to.

p Jer. xTii. 0. • laa. 11.13.

Lord among ifi, or is he not ? Hearken to this, you that tremble at God's word, and are fearing continually every day.* How can you say you do not love God, when yon cannot but say that you would not for all the world wilfully ofiend him, and that there is nothing you desire so much as to be in his favour, and in communion with him ? And therefore, though you have no reason to trust in your own merit, yet you have a great deal of reason to hope in that mercy of God, which accepts the willingness of the spirit, and overlooks the weakness of the flesh.' Why should you wrong yourselves by bearing false witness against yourselves; as they do who make themselves poor, and yet have great riches ?" And why should you wrong God, by robbing him of the honour of what he has wrought for you ? It is true, we must not be proud of our graces, but we must be thankful for them; we must not pretend to justify ourselves to the covenant of inno-cency, for we are not innocent; yet we must not therefore reject the advantages of the covenant of grace, nor put from us the comforts that thence flow.

4. We must keep up both a constant caution over our goingSf and a constant confidence in the grace of God. When we consider how weak we are; how apt to stumble in the way, and wander out of it, apt to tire, and apt to turn aside; we shall see cause enough to walk humbly with God. And yet, when we consider how the promises of divine aids are adapted to our case in all the exigences of it, how rich, how sure they are, and how certainly made good to all those who depend upon them, and by faith derive strength and wisdom from them, we shall see cause enough to walk boldly with God. He wh<^ walks uprightly,y walks with a good assurance, and may travel in the greatness of the strength of him who is mighty to save.

We have need to stand always upon our guard ; as knowing that our way lies through an enemy's country, where we have reason to expect that ambushes will be laid for us, and all the stratagems of war made use of to do us mischief. We have need to look well to our goings, and never so much as to feed ourselves without fear,'' lest our table should become a snare;* nor walk abroad without trembling, lest under the green grass there should be a snake; lest for want of watchfulness we should be surprised by a sudden temptation, for want of resolution we should be overpowered by a violent temptation. Happy is the man who thus fcareth always,' as seeing himself never out of the reach, no, nor ever out of the way of Satan's temptations, till he comes to heaven.

But still in the midst of this fear we must hope in God's mercy, that he will take our part against our spiritual enemies, will watch over us for good, will preserve our souls from sin, from every evil work,

( Mat. zxTl. 41. V Prov. xiii. 7. v Prov. x. 9.

» Jade 19. X PsaL Ixix. 22. j Prov. xxviil. 14.

HOPE AND FEAR BALANCED.

the only thing that can do them any real damage. What Christ said to St. Paul, when he was buffeted by a messenger of Satan, he has said to all who, like him, fly to the mercy of God, and continue instant in prayer: My grace is sufficient for thety* though thou hast no strength of thy own that is so. Infinite Wisdom knows what grace thy case calls for; and thou sbalt have enough to secure the life and happiness of thy soul, from every thing that aims at its death and ruin. Be strong therefore in the Lord, and in the power of his might; go forth, and go on, in his name; as David against Goliah; and be assured that the God of peace, the God of your peace, will, in order to that, be the God of your victory; he will tread Satan under your feet, will do it shortly, will do it effectually, that he may be to eternity the God otyour triumphs.

6. We must keep up both a holy fear lest we come short, and a yood hope that through grace we shall persevere. If we rightly understand ourselves, we cannot but be often looking forward, and considering what will be our last end, what will be our future state. And what will it be ? Will our end be peace? Will our endless condition be a happy one ?

Truly when we look upon the brightness of the crown set before us, and our own meanness and un-worthiness ; when we look upon the many difficulties that lie in our way, and our own weakness, and utter inability to break through them; we may justly be afraid, lest some time or other we be guilty of a fatal miscarriage, and perish at last. And such a fear as this is recommended to us as a means to keep us from apostasy, that we may not really come short, as the unbelieving Israelites did of Canaan: Let us fear lest, a promise being left us of entering into his rest, any of us should seem to come short,* should do any thing that looks like, or tends towards, a drawing back to Egypt again. We have no reason to be secure ; many who thought they stood, stood as high, stood as firm as we, yet have fallen, have fallen fatally and irrecoverably. Let us, therefore, who think we stand, take heed lest we fall,** and with a holy fear and trembling ^ let us be continually working out our salvation. Vigilaniibus non dormi-entibus succurrit lex — The vigilant, not the negligent, are favoured by the law.

Yet let not this fear degenerate into amazement, nor take off our chariot wheels, or make us drive heavily. While we fear lest God should leave us to ourselves, and put us into the hand of our own counsels, as justly he might, and then we are undone, let us hope in his mercy, that having begun a good work in us he will perform it. If it be the work of his own hands he will not forsake it, nay, he will perfect it, if it be indeed that which truly concerns us.^ The same apostle who bids us fear lest

I 9 Cor. xii. 9. c Phil. ii. 13.

> Heb. iv. I. 4 Ps. cxxxviii. 8.

b 1 Cor. X. 12. • Heb. ▼!. 11.

we come short, bids us give diligence to a full assur-ance of hope unto the end ;* for faithful is he that has called us, faithful is he that has promised, who will perform his promise, and perfect his call. To him, therefore, let us commit the keeping of our souls in well doing, the greatest trust to the best trustee; and then let it be our comfort that we Anote? whom we have trusted, even one who is ahU to heep what we have committed to him against that day,^ when it shall be called for.

Thus you see how in the g^at concerns of our souls there is occasion both for hope and fear, and each have their work to do, so that the two extremes of presumption and despair, those dangerous rocks, may be avoided. This is the levelling work by which the way of the Lord is to be prepared : by a good hope, every valley shall be exalted, and by a holy fear, every mountain and hill shall be brought low.v And thus the glory of the Lord being revealed, all flesh shall see it together.

II. The balance must likewise be kept even between hope and fear, as to our temporal concerns, about which we cannot be wholly unconcerned. Many cares we have upon our hearts about our life, health, ease, and safety; about our callings and estates, and the prosperity of them; our reputation and interest among men; our relations and families, and our comfort in them: all these we hold between hope and fear, and must take heed, that when things look ever so hopeful we be not rocked asleep in security; and when they look ever so frightful, we do not faint away in despondency.

I. When the world smiles upon us, and our affairs in it prosper, yet then we must keep up a holy fear, and not be too confident in our pleasing prospects ; not flatter ourselves with hopes of the great advancement and long continuance of our peace and prosperity; but balance the hopes which sense suggests, with the fears which reason and religion will suggest. When our bodies are in health, and we are in our full strength, the breasts full of milk, and the bones moistened with marrow ;*> when our relations are all agreeable, and such as we could wish ; when our affairs are in a good posture, the trade growing, the credit firm, and every thing running in our favour; yet even then we must fear God, and the turns of his providence against us, remembering that in such as fear him he takes pleasure.

Let us not say at such a time, as David said in his prosperity,* / shall never be moved^ my mountain stands so strong, that nothing can stir it, nothing shake a state of health so confirmed, a reputation so established ; or as Job said in his prosperity, / »haU die in my nest, and multiply my days as the sand ;^ or as Babylon in the height of her grandeur, / shall be a lady for ever} I sit as a queen, and shall see no sor^

f STinLl. 13. i Pi. zxx. S.

f! In. si. a 4. k Job xxlx. la

h Job xxi. M. 1 ba. xlvii. 7.

HOPE AND FEAR BALANCED.

817

row.'^ Let us never promise ourselves, that because this day smiles upon us, to-morrow must needs be as this day, and much more abundant;° since we know not what shall be on the morrow, nor what one day may bring forth. Let us not put the evil day far from us, which for ought we know may be Tcry near, and at the door. But, to prevent the security we are in danger of falling into at such a time,

(I.) Let us keep up an awful regard to the sovereignty of the Divine Providence, and its disposals of us and ours. We are in its hands, as clay is in the band of the potter,e to be formed, unformed, new formed, as be pleases. That which seemed designed for a vessel of honour, is either marred, or with one turn of the wheel made a despised vessel, in which there is no pleasure: and shall we say, dare we say. Why hast thou made me thus ? May not God do what he will with his own creature ? and shall he not fulfil his own counsel, whether we refuse^ or whether we choose ?^ for we are sure he is debtor to no man.

Whatever we have, it was God who gave it us; and we said when we had it. Blessed be the name of tke Lordy^ who in a way of sovereignty gave that to Ds, which he denied to others more deserving: and whatever we lose, it is God who takes it away ; and when it is gone, we must say. Blessed he the name of the Lord, who in a way of sovereignty takes from us that which he had given us, and does us no wrong; for we are but tenants at will of all our enjoyments, eren of life itself, and may be turned out at less than an hour's warning, for our times are in God's hands, not in our own.

It is true, that godliness has the promise of the hit that now is; but we must take heed of misunderstanding those promises which relate to temporal irood things, which are all made with this implicit proviso. As far as is for God's glory and our good ; and further than those, if we love cither God or our-selTes, we shall not desire them. It is promised, that it shall be well with them tliat fear God ; but it ii not promised that they shall be always rich and i:reat in the world, always in health, and at ease. It is promised, that no evil shall befall them, nothing that shall do them any real hurt; but it is not promised that no affliction shall befall them, for there may be need, that for a season they should be in heaviness, and it shall be for their advantage.

(2.) Let us keep up a full conviction of the vanity of this world, and the uncertainty of all our enjoyments In it We are very unapt scholars, if we have not learned, even by our own experience and obser-TatioD, that there are no pleasures here below that are lasting, but they are all dying things ; and that often proves least safe that is most dear. They are

« Rev. xviii. 7. a \i

Ivi. 12. o Jer. xviii. 4,8. p Jobxxxiv. 33. 3 G

as flowers which will soon fade, and the sooner for being much smelled to; as snow which will soon melt, and the sooner for being taken up in our hands, and laid in our bosoms. The things we dote so much upon make themselves wingS' (though we should not by our own improvidence and prodigality make them wings) and flee away as an eagle towards heaven. And shall we then set our eyes and hearts upon things that are not, the fashion of which pass-eth away, and we with it?

The things we are so fond of, we call good things, though if we have not grace to use them well, and to do good VFith them, they are to us good for nothing. But the Scripture calls them deceitful riches, and the mammon of unrighteousness, because they put a cheat upon those who depend upon them, and trust in them; they are not what they seem, perform not what they promise, nor last so long as one would think they should. What God has graciously promised us in them, they do perform, but not what we foolishly promise ourselves from them: so that if we are deceived, we may thank ourselves; it is our own fault for trusting to them. They perish in the using,* much more in the abusing. Let those, therefore, who are rich in this world, receive the apostle's charge, not to trust in uncertain riches, because they are uncertain ; nor to lay up their treasure in them, because our estates as well as our bodies are subject, both to diseases, for moth and rust corrupt them, and to disasters, for thieves breah through and steal them. What assurance can we have of, what confidence can we put in, those goods, which may be lost in an instant by the firing of a house, or the foundering of a ship at sea, by the unsuspected fraud of those we deal with, or the overpowering force of those we contend with ? How can we call that our own, which is so much in others' hands, or think to hold that fast; when even that which is in our hand slips through our fingers like dust, especially if wc grasp it hard.

(3.) Let us keep up an humble sense of our own undeservings and ill-deservings. We shall see a. great deal of reason not to be confident of the continuance of our creature-comforts, when we consider that we are not worthy of the leasts of them, no, not of the crumbs that fall from the table of common providence; and if we were not worthy to have them, much less are we worthy to have them long, and to have them secured to us. Nay, we have forfeited them all a thousand times by our abuse of them; and God might justly take the forfeiture. He who is in debt is continually in fear, lest all he has be suddenly seized on : it is our case; we are in debt to the justice of God, and what can we expect, but to be stript of all ?

We had been so long ago, if God had dealt with

q Job i. 21. r Prov. xxili. ft. ■ Col. ii.22. t Qen. xxxii. 10.

HOPE AND FEAR BALANCED.

us according to our sins; so that we have lived all oar days upon forfeited favours, which therefore we can have no assurance of the continuance of.

Though we have the testimony of our consciences for us, that what we have we have got honestly, and not by fraud and oppression; and that we have used it charitably, and in some measure honoured God with it, which is the likeliest way both to secure it and to increase it; yet even then we must not be secure, for God has seen that amiss in us, which we have not seen in ourselves ; and there is none who can say, / have mada my heart clean^ lam pure from «tn. We have all contracted guilt enough, to justify God in depriving us of all our comforts in this world; and, therefore, have no reason to be confident of the continuance of them, but a great deal of reason, whatever we lose, to say, The Lord is righteous,

(4.) Let us keep up a lively expectation of troubles and changes in this changeable, troublesome world. It is what we are bid to count upon, and can look for no other in a wilderness. Time and chance happen to all; why then should they not happen to us ? The race is not sure to the swift, nor the battle to the strongy no, nor so much as bread to the wiscj much less riches to men of understanding, or favour to men of shilL^ Why then should we think them sure to us ? Can you and I imagine that the world should be more kind and more constant to us, than it has been to those who went before us ? You have read the story of Job, whom the rising sun saw the richest of all the men of the East, but the setting sun left poor, to a proverb. You have in your own time seen those who were once worth thousands, so reduced that they and theirs have wanted necessary food : and what exemption can we pretend to from the common calamities of human life ? We are not better than our fathers, nor better than our predecessors. Shall we think our prosperity more firm than that of others has been ? We might as well think that the earth should be forsaken for us, and the rock removed out of its place.

Nay, troubles and changes are good for us, they are necessary for us; the temper, or rather the distemper, of our minds make them so, lest we grow proud and secure, and in love with this world. We read of those who have no changes, and therefore they fear not God ; who are not in trouble as other men,^ and therefore pride compasses them about as a chain.^ Moab has been at ease from his youth,*" and has not by changes and troubles been emptied from vessel to vessel; and therefore he is settled on his lees, is grown secure and sensual, he is nnhum-bled and unreformed, his taste remains in him^ and his scent is not changed. We have therefore reason to expect that God will in love to us exercise us with crosses and afflictions, that he may remind us

a Eccl. ix. II. Ps. Ixxiii. 5,6.

» Ps. Iv. 19. K Jer. xlviii. ii.

what we are, and what we have done amiss, may wean us from this world, and draw out our thoughts and affections toward that world, the comforts of which know no changes.

(5.) Let us keep up serious thoughts of death approaching, and of our speedy removal to another world. Though the comforts we enjoy should not be taken from us, though we were ever so sore they should not, yet we know not how soon we may be taken from them, and then, how long soever they may last, they are ours no longer. Do we not perceive how frail our nature is ? Are we not in deaths often, in deaths always, in death even in the midst of life ? Do we not see ourselves, wherever we are, standing upon the brink of eternity, and our souls continaally in our hands ? And what good have we then to look for in this world, who are hastening apace ont of it, and can carry nothing away with us ? What is our strength that we should hopef^ If we wait for a larger and finer house than what we now live in upon earth, before it falls to us perhaps the g^rave may be our house, and we may make our bed in the darkness. And when our days are past, with them our purposes are broken off, even the thoughts of oar heart; we and our hope go down together to the bars of the pit, when our rest is in the dust.*

Death will put a period to all our hopes in this world, and to all our enjoyments: how loose therefore should we sit to them, when life itself han^s so loose! He who said, Soui, take thine ease, thou hast goods laid up for many years, eat, drinh, and he fmerry, was by this proved a fool, that that very night his soul was by death required of him ;* and then u^hose shall all these things be which he has provided^ and promised himself so much from ? None of his we may be sure. Let us therefore be so wise as to (insider our latter end, and be daily mindful of it, and then we shall not be such fools as to rely upon any thing in this world for a portion and happiness : we see we have here no continuing city, let us therefore seek and look for one that is to come.**

Let me now press this caution upon those whose hopes are most apt to rise high from this world, that in order to the keeping of the balance even, they may maintain a holy fear, and not grow secnre :

[1.] You who are young, and setting out in the world, must be reminded not to expect great things in it. You hope you shall do as well as the best; but it may prove otherwise, that you may fare in it as ill as the worst. You are apt to look at the things of the world through that end of the perspective glass that magnifies them, and to count upon having every thing to your mind, as if there were nothing bnt prizes in the world's lottery ; and so lay a foundation for the greater grief in the disappointment, when whatever prizes others may have, you, perhaps, may have

J Job vi. II. a Luke xii. 19, ao.

sJobxvii. II, 13»16.

b Heb. xiii.

14.

HOPE AND FEAR BALANCED.

619

nothing bat blanks to your share: and then it will be fotty " to curse yoar stars," (as some profanely speak,) hviX justice to reproach yourselves for baild-ing so high on a sandy foundation, and promising yoursehes satisfaction of spirit, in that which yon were many a time told had nothing in it bat vanity and vexation of spirit Think not too well of yourselves, for then you are apt to prognosticate nothing but good to yourselves; bat lay yourselves low, and then you will lay your expectations low.

[2.] You who are rich, and have abundance of Ibe world, do not make that abundance your strong eity, and a high wallf for it is not so really, but only in your own conceit, and you may soon find it as a bowing waliy and a tottering fence; a broken reed, which will not only fail under you, bat will ran into your hand and pierce it. Keep up such a fear of God and his providence, as may forbid you ever to say unto the gold. Thou art my Itope ^ and to the fine gold. Thou art my confidence; for if the Lord do not help you^ much more if he turn to be your enemy, and ligbt against you, whence can the world help you, out of the ham-fioory or out of the winepress,'^ oat of the farms, or out of the merchandise ?

[3.] You who are cheerful and gay, and cast away care, who walk in the way of your heart, and in the sight of your eyes, and withhold' not yourselves from any joy, let the fear of God be a check to your mirth, and restrain it from growing into an excess. You may perhaps take care that in laughter your hearts shall not be sad/ but the end of this mirth may be heaviness before you are aware. When you rejoice in hope of the glory of God, that hope will not make you ashamed; but when you rejoice in hope of the wealth, and pomp, and pleasures of this world, you have turar reason to be ashamed that you place your happiness in such things, and will at kngth be ashamed that you looked for so much from them. You are but girding on the harness, and therefore boast not, as though you had put it ojf^ ^ not high-minded, but fear; and look for that, every day, which may come any day.

2. When the world frowns upon us, and we are crossed, and disappointed, and perplexed in our affairs, then we must keep up a good hope, and not be inordinately cast down, no, not in our melancholy prospects, about our health, our safety, our name, oar relations, and our effects in the world. We most not at any time burthen ourselves with distracting care, vrhat we shall eat, and what wc shall drink, and wherewithal we shall be clothed ;** but cajt this care upon God, and depend upon him to care for us.* We must not in the worst of times torment ourselves with amazing fear, as if every thing that threatens us must needs ruin us, and every fresh g^e would be a storm presently; and as

eProT. Tviil. II. f Prov. adv. 13.

4 Job xzxi. S4. f 1 Kings XX. II. do 2

• 2 Kings vi. 27. h Matt. vi. 26.

if every mole-hill of difficulty in our way were an insuperable mountain. How black soever things look, and how low soever we are brought, we must not allow ourselves in fearing more than there is cause, nor more than is meet; we must not frighten ourselves with the creatures of our own imagination, nor suffer our fears to disquiet our minds, and deprive us of the government and enjoyment of ourselves, to damp our joy in God, to disturb our communion with him, and discourage our dependence on him.

But when fear weighs down the balance on that side, let us endeavour to keep it even, to keep it from sinking into despair, by maintaining a holy confidence in God, even as to our outward affairs: and when we are warned to get ready for the worsts we must still hope the best; hope that things are not so bad as they seem to be, that they will not be so bad as they are feared to be; and that in due time they will be better than they are. And let this hope keep our head above water, when we are ready to sink into despair; let it enable us to check ourselves for being cast down and disquieted ;^ for as bad as things are, if we hope in God, we shall yet praise him,

(1.) Hope in God's power: be fully assured of this, that how imminent soever the danger is, he can prevent it; how great soever the straits are, he can extricate us out of them, can find out a way for us in an untracked wilderness, and open springs of water to us in a dry and barren land: for with him nothing is impossible, nor is his arm ever shortened, nor his wisdom nonplused. Let us honour God, by a firm belief of his omnipotence; Lord, if thou wilt thou canst mahe me whole, thou canst mahe me clean, thou canst raise me up from a low estate, and raise up friends for me when I am most forlorn; by trusting in him as a God all-sufficient when creatures fail, and whom we may rejoice in as the God of our salvation, though the fig-tree do not blossom, and there be no fruit in the vine. The murmuring Israelites did not in any thing affront God so much as in saying. Can God furnish a table in the wilderness?^ Can he give bread also f As if any thing was too hard for the Lord.

(2.) Hope in his providence; and believe not only that he can do any thing, but that he does do every thing; and whatever the event is, God does therein pel form the thing that is appointed for vs,"* and takes cognizance of us and our affairs, how mean and despicable soever we are. The great God has all hearts in his hand, their hearts particularly that you have dealings with and dependence on. The ships on board of which your effects are, though they are afar off upon the sea, are under God's eye; and he is the confidence of all the ends of the earth,^ the remotest plantations where your concerns lie. And

11 Pet. V. 7. k Ps. xliL 5.

m Job XXV. 14.

1 Ps. Ixxviii. 19. n Ps. Ixv. 5

HOPE AND FEAR BALANCED.

shall not that God who governs the world, be intrusted with the disposal of your concerns ?

Hope in the usual method of Providence, which sets prosperity and adversity one over againtt the other; and when the ebb is at the lowest makes the tide to turn, and the day to dawn when the night is at the darkest. It is the glory of Providence to help the helpless, to raise the poor out of the dust, and bring back even from the gates of death ; to breathe upon dry bones, and say unto them. Live. Let this encourage us to hope, that when things are at the worst they will mend; and therefore, as in the heights of prosperity we must rejoice as though we rejoiced not, so in the depths of adversity we must weep as though we wept not; non si male, nunc et olim, sic erit — not as though, because circumstances have been and are adverse, they are ever to remain so. God generally comforts his people, according to the time that be has afflicted them.®

(3.) Hope in his pity and tender compassions; which in the day of your grief and fear, you are to look upon yourselves as the proper objects of. The text directs us particularly to hope in his mercy; we must depend upon the goodness of his nature for that which we have not an express promise for. Let this silence our fear, that the God in whose hand our times are, is gracious and merciful, does not afflict willingly, nor grieve the children of men, much less his own children, but when there is cause, and when there is need, and therefore will not always chide, will not contend for ever; but though he cause grief, be will have coropassion.P We may with a good assurance/a// into the hands of the Lord, (and whose hands soever we fall into, they are his hands,) for we know that his mercies are great, and those who hope in them shall find them so.

(4.) Hope in his promise; that word of his upon which he hath caused us to hope, and which we have all the reason in the world to build npon,<i for not one iota or tittle of it shall fall to the ground. Though he has not promised to deliver us from that particular evil we have a dread of, or to give us that particular comfort and success we are desirous of, yet he has promised that nothing shall harm them who are followers of him: nay, that all things shall work together for good to them;' and (which is enough to silence all our fears) that though our calamities may separate us from the dearest comfort and comforters we have in this world, yet they shall never be able to separate us from the love of God, which is in Christ Jesus our Lord,' from divine comforts, and the divine Comforter.

And now, who is there here that stands in need of this caution against despondency of spirit under discouraging events, and to whom it is seasonable to recommend a believing hope for the balancing and

• P8.XC. 1& p Lam. iii. 31, 32. s Ps. cxix. 49.

r 1 Pet iii. 13. • Rom. viii. 39.

silencing of their distnistful fears ? Let them apply this to themselves, and make use of the hope recommended to them as an anchor of the soul,^ to keep them steady in a storm.

[1.] You who are beginning the world with fear and trembling, who are humble, and honest, and diligent, but have little to begpn with, have many difficulties to break through, and arc very diffident of your own understanding; be not discouraged, but hope in God's mercy. Your friends are few, unable to help you, or unkind and regardless of you ; father and mother have perhaps forsaken you." Know then that you are the particular care of Providence, which gathers the outcasts, and provides even for young ravens, when they are deserted. Trust in the Lord, therefore, and do good, so shalt thou dwell in the land; and though thou be not feasted, yet verily thou shalt be fed." Though the beginning be small, the latter end may by the blessing of God greatly increase,* and a little one may become a thousand.

[2.] You who have concerns that lie at hazard, in danger at sea, or of being a prey to the enemy; who have debts in bad hands, or dear relations that you have dependence upon, or delight in, in peril; give not way to amazing fear, that fear which has torment, but hope in God's mercy. Give not up any thing for gone, till it is gone : and when it is gone, yet give not up all for gone, as long as you have the good providence of God to trust to. Say not, as David in his haste, I am cast out of thy sight, or, / shall one day perish by the hand of Saul; but wait on the Lord, and be of good courage, resolved to welcome his holy will, whatever it be. We are sometimes told that the merchants are in pain for such a ship, such a fleet; you think at such a time, it is only the news of their safe arrival that will pat you out of your pain. And what if that news never come ? then you condemn yourselves to a lasting uneasiness. But let me recommend that to you, which will make you easy, whatever the event be ; commit your way to God, by a believing prayer, and submit your will to God by a penitent resignation; and then let your thoughts be established.

[3.] You who, by the providence of God, are from fulness reduced to straits, have met with losses which you think can never be repaired, and conclude yoa shall never see a good day again, but are undone to all intents and purposes ; do not give way to these desponding thoughts, but hope in the mercy of God, that mercy which brings low, and raises up. As Job's troubles arc a warning to those in prosperity not to be secure, so his return to his former splendour, is a warning to those in adversity not to despair. You know not what better times you may yet be reserved for, as Job was, whose latter end God blessed more than his beginnings*

t Heb. v\. 19. It Pa. zxvii. fo. ▼ Ps. xxsii. a

« Job Tiii. 7. X Job xlti. IS.

HOPE AND FEAR BALANCED.

821

III. I come now briefly to show how the balance must be kept even between hope and fear as to public coDcems, both those of the church abroad, and of our own nation. Are not the concerns of the charch abroad our concerns ? They ought to be so. I hope we all lay them near our hearts, as members of the great body, and hearty well-wishers to its interests, and to the honour and kingdom of its great Head. Are we not in care that the Christian religion may get ground among men, and not lose the ground it has; that it may prevail and rule in its power and parity ; that the bounds of the church may be enlarged by the accession both of Jews and Gentiles to it; that the breaches of It may be healed, by the pouring out of a spirit of love and charity upon all who belong to it; that the ordinances of Christ, administered according to the institution of (hem, may ever be its glory, and upon that glory there may ever be a defence; a cloud created by day, and the shining of a flaming fire by night, both upon every dwelling place of Mount Zion, and upon her assemblies P

The land of our nativity ought in a particular manner to be dear to us, for in the peace or trouble of that, we have peace' or trouble. Is it not our concern, that our liberty and property be secured ; that the government flourish ; that the public peace and tranquillity be continued; that justice be duly administered ; that the power and influence of the nation abroad be advanced; that the trade be protected and increased; but, above all, that the pro-testant religion be transmitted pure to those who shall come after us; that the bulwarks erected against popery may be strengthened ; that atheism, infidelity, and all iniquity, may be made to stop their mouth; that the form of godliness may ever be the beauty of the nation, and the power of it may ever mle in men's hearts and lives ? Is it not our concern, that our eyes should still see our teachers, and that they should not again be removed into comers, nor our religions assemblies broken up and scattered ? If it be, we cannot but look forward with concern, and while we enjoy peace and liberty at present, be in care about the continuance of them; and in our prospects there cannot but be a mixture of hope and fear, and we must endeavour so to fear the worst, as not to grow secure, and so to hope the best, as not to despond, or be dispirited.

The truth is, we are very apt at some times, when second clauses smile a little, to be very sanguine, above what there is reason for, and to conclude, that we shall without fail be in Canaan presently; at other times, when things go not just to our mind, we are apt to be very chagrined, more than there is cause, and to conclude that we shall without remedy be hurried back into Egypt again. This hour we soar, and if the wind turn, next hour we sink; as if

J laa. iv. A.

■ Jer. xxix. 7.

when the sun shines we should think it would never rain, and when it rains we shouldthinkthe sun would never shine out again. And have we not lived long enough in this world to be ashamed both of those hopes and those fears ? having often seen ourselves disappointed both in the one and the other; and in the issue things have proved neither so well as we hoped, nor so ill as we feared; so that we have surely at leng^ learned by experience, that it is our wisdom and interest, as well as our duty, to keep the balance even between hope and fear.

1. We have always reason to keep up a holy fear as to public affairs, and to be apprehensive of trouble before us, even when things look most promising. We have no reason, even when we dwell peaceably, as the men of Israel in Solomon's time, to dwell carelessly, as the men of Laish.* It is true, and we have a great deal of reason to be thankful for it, that we are a happy people; we have long been blessed with peace and plenty at home, and with victory and success abroad; we live under a very good government, which seeks the welfare of our people, speaking peace to all their seed; we have long sitten every one under his own vine, and under his own fig-tree; we have long enjoyed the free exercise of our religion, and great plenty of the means of grace, and there has been none to make us afraid. Our fleece has been wet with the dews of heaven, when that of other nations has been dry: while theirs also has been wet with showers of blood, ours has been dry.

Shall England then say, / sit as a queen ^ and shall see no sorrow? By no means. Happy is the man that still fcareth, as David, whose flesh trembled for fear of God ;'* and notwithstanding the many mercies he had received from him, was afraid of his judgments. And we have reason to be so ; for,

(1.) We are a provoking people. Atheism and profanencss abound among us, notwithstanding the testimonies borne against them, and the endeavours used to suppress them. Vice is become fashionable and epidemical; all flesh have corrupted their way; the whole head sich, the whole heart faint. How is God's name dishonoured, his day profaned, his good creatures abused to luxury and excess; and how does the unclean spirit range through the land! Liberty to sin has been pleaded for as Christian liberty, and the societies for reformation branded as illegal inquisitionif and their pious endeavours opposed, insulted, and ridiculed. And shall not God visit for these things ? Shall not his soul be avenged on such a nation as this ?^ How can a people who hate to be reformed, hope to be saved ?

The great decay of serious godliness among those who run not with others to an excess of riot, is likewise a very threatening symptom. If those

• Judges xTiii. 7. i Ps. cxix. 120.

e Jer. ix. 9.

HOPE AND FEAR BALANCED.

g^row more insolent who are filling the measure of the nation's guilt by their wickedness, and at the same time those grow more cold and remiss, who should empty it by their prayers and tears, things look very ill indeed. How wofully do the professors of this age degenerate from the zeal and strictness of their predecessors! And such is the corruption of the rising generation in many families, that there is reason to fear a further degeneracy. And,if thus we grow worse and worse, what will become of us at last? If thus, as Ezra speaks, the holy seed mingle themselves with, and conform themselves to, the people of these abominations, what may we expect, but that God should be angry with us till he hath consumed us?' For our religion sensibly consumes, and a consumption may be as fatal as a stab. Those may be of any religion, who are of no religion.

(2.) We are a divided people, and our divisions give just cause to fear the worst; for what can be expected, but that a kingdom divided against itself should be brought to desolation ? It is our enemies' policy to divide us, and our sin and folly to serve their design by our misunderstandings one of another, and disafi*ection one to another, when we might countermine and defeat it by our mutual love and charity. For the divisions of our Reuben, there cannot but be great thoughts and searchings of heart among all who are concerned for the public welfare. We are in danger of being burnt up by the heats in our own bosoms, and broken to pieces by the blows we give one another; and who can we think will be our deliverers, if we be thus oar own destroyers ?

It is not so much the difference of sentiment that is threatening, nor the difference of practice according to that sentiment; I never expect to see all wise men of a mind, and good men will not act against their judgment; but that which does us the mischief, is the mismanagement of our differences, our uncharitable censures one of another, and reflections one upon another, our heats and animosities, and party-making, to the destruction, not only of Christian charity, but of common friendship and good neighbourhood. The breach seems wide as the sea, which cannot be healed; and what will be in the end hereof? If we thus bite and devour one another, what can be expected, but that we should be consumed one of another ?* While our enemies triumph in our divisions, it becomes us to tremble because of them.

(3.) God has told us, that in the world we shall have tribulation; all the disciples of Christ must count upon it, and not flatter themselves with hopes of an uninterrupted tranquillity any where on this side heaven. The church is here militant, its state

i Ezra ix. 2,14.

ff AcU vii. 38.

e Gal. V. 15. f Judges iii. 30.

h Exod. XV. 37.

in this world is a warfare: if it retire sometimes into quarters of refreshment, yet it must expect to be drawn out into the field again next campaign: if it have its intervals of peace, those are intended as breatliing times, that it may recruit and gather strength for an encounter with another trouble. Once we read that the land of Israel had rest fourscore years;' but we never read afterwards that it had so long a respite. We are in a wilderness, and we must expect to fare no better than the church in the wilderness did,' which though sometimes it pitched where there were twelve wells of water,*' yet presently was where there was no water* to drink; and when it removed from the wilderness of Sin, the cloud that was their guide led them to the wilderness of Paran ;^ but still they were in a desert land, where God, though he led them about, yet instructed them. Let the people of God never expect, till they come to heaven, to be out of the reach of evil, and therefore never expect to be perfectly quiet from the fear of it.

Far be it from me to suggest any thing that may create disquieting jealousies; all that I aim at in mentioning these grounds of fear, is, that hereby we may all be awakened to our duty.

[1.] Let us, in consideration hereof, stir up ourselves to pray, and to wrestle with God in prayer, for the turning away of the judgments, which our own sins, and the malice of those who are the ene-mies of our public peace, threaten us with. Jacob feared Esau his brother, and then prayed, Deiiver me, / pray thee, from him.' Jehoshaphat feared, and then set himself to seek the Lord, and proclaim a fast™ Whatever are the grounds of our fear, we know God can remove them; he can turn away ungodliness from Jacob," and then he comes as a Redeemer to Zion.

Let not our prayers for the church of God, and for our own nation, degenerate into a formality; nor let us grow customary in them, as if it were only for fashion' sake, that we prayed for the queen and the government, the preservation of the protestant succession, and the prosperity of the nation and its allies, and (as some vainly drink healths to these) only for a compliment. I fear lest some who join with us in prayer, however in other parts of the service they think themselves somewhat concerned, when we come to that, grow remiss and indifferent, as if that were nothing to them; whereas our Lord Jesus has taught us, before we pray for our daily bread and the pardon of our sins, to pray for the prosperity of his church, that his name may be sanctified, his kingdom may come, and his will be done. Let us therefore not only join heartily with our ministers in prayer for the church of God, and for the nation, but let each of us in our families and

i Exod. XTll. 3.

w s Chron.

k Numb. X. IS. 3.

I Qen. xxxii ■ Rom. xl. S6.

II.

HOPE AND FEAlR BALANCED.

823

closets be intercessors with God for pablic mercies; let as j$tand in the gap to tarn away bis wratb, and give bim no rest till he establish, till he maice Jerusalem a praise in the earth.»

[2.] Let us, in consideration hereof, do what we can to prevent the judgments that threaten ns, by a personal reformation of heart and life, and by contributing what we can in our places to the reformation of others. When God speaks concerning a aation, to pluck up, and to pull down, and to destroy ,p its taming from sin is the only way to save it from ruin, and that is a sore way. It is the island of the innocent that is delivered by the purenesi of their handsJ^ Let this charity to the public begin at home. Let every Israelite, as once every Ninevite, turn from his evil way; and then who can tell but God will yet return and repent/ and leave a blessing behind him ? But let not this charity end there; let us appear on the Lord's side; let us act in defence of injured virtue and despised g^odlincss, and do our utmost in bamility and sincerity to put vice and profaneness ont of countenance. And if we thus return to God in a way of duty, no doubt he will return to us in a way of mercy, and be better to us than our fears.

[3.] Being warned of a deluge coming, let us pro-Tide accordingly: let not the warning make us despond and despair. Noah did not; he knew the deluge should not be a final destruction of mankind, bat that there would be another world after that which was to be drowned ; he knew also that it should go well with him, and his family. With this hope he encouraged himself; but being warned of God concerning it, he was moved with fear, and made provision for it; he walked with God, and thcj who do so are sure to be hid in the day of the Lord's anger,* to be hid either in heaven or under heaven. He prepared an ark, and then was himself saved in it. Christ is our ark, God has prepared in him a refuge for all those who flee to him, and take shelter in him when a deluge comes. Preserve the evidences of yoar interest in Christ clear and unclouded, and your hopes of eternal life firm and unshaken ; lay up a treasure of comforts and experiences ; make the name of the Lord your strong tower; his attributes, his promises, your sanctuary, into which you may run and be safe, in which you may rest and be easy, and, then, welcome the will of God, nothing can come amiss.

2. Whatever cause we may see to fear, yet still we most keep up a good hope, as to public affairs. We bear of the threatening powers and policies of onr enemies, the heads and horns of the dragon,* that makes war with the Lamb. We see the church in many places afflicted, tossed with tempests, and not comforted ; her adversaries many and mighty,

• lat Ixii. e, 7. F Jcr xTili. 7,8. q Job xxii. 30. r Jonah iii. 10. • Zeph. ii. 3. t Rer. xll. 3. « Zecb. xlv. 7.

her helpers few and feeble ; yet let not our faith and hope fail; it is day, though it be cloudy and dark, and at evening time it shall be light." Let Israel hope in God, and wait for him, as those who wait for the morning; and when the night is long and gloomy, do as Paul's mariners did, cast anchor, and wish for the day.* Let us learn to make the best of that which is, and hope the best concerning that which shall be.

Let our hopes always be such a check upon our fears, that they may not prevail to disturb our communion with God, to stop the mouth of prayer, and weaken the hands of honest endeavour. Hearken not to the foolish surmises of danger, nor be put into a fright by evil tidings: Say notf A confederacy, to whom this people shall May 9 A confederacy; neither fear ye their fear^ nor be afraid, but mahe God your fear and your dread.' The more we are governed by the fear of God, the less we shall be disturbed by the fear of man. Nehemiah encouraged the builders of the wall with this, when they were surrounded with enemies, who designed to come in the midst among them, and slay them, and cause the work to cease. Be not afraid of them, remember the Lord which is yreat and terriblef"" greater and more terrible to them than they can be to us, and who will show himself above them in that thing wherein they deal proudly. When you fear continually every day, as if the oppressor in his fury ' were ready to destroy, you forget the Lord your Maker, and his dominion over all, and the dependence of every creature upon him; which, if you had a due regard to, you would look with contempt upon Sennacherib himself, and would say, Where is the fury of the oppressor ?

Let me prevail with you at this day to encourage yourselves in the Lord your God as to public affairs. While we fear our own sins, let us hope in God's mercy ; for though our iniquities prevail against us, and threaten to stop the current of God's favours, yet as for our transgressions he shall purge them away,* and that great obstacle being removed, his favours shall have a free course again. Though the designs of our enemies be laid ever so deep, and their hopes ever so high, yet God can make even their wrath to praise him, and restrain the remainder of it ;• and therefore take heed and be quiet, fear not, neither be faint-hearted,^ but hope that things will end well at last.

There are three things which may encourage our hope, and keep the balance even against all our fears, as to the concerns both of the protestant churches abroad, and our own nation.

(1.) The word which God has spoken to us; which (whatever other props our hopes may be supported with) is the great foundation on which they must be built, and then they are fixed. If our hopes be

T Acts xxvU. 80. w Isa. viil. 11. IS. * Neb. iv. II. 14. r Isa. li. 13. < Ps. Ixv. 3. • Pb. Ixxvi. 10. b Im. vii. 4.

HOPE AND FEAR BALANCED.

groanded on the promise, and our expectations guided by it, they are as the house built on the rock; and the heart that is supported by them is established and cannot be moved.« Sifractut illabatur arbis, impavidum ferient ruince — Though the earth be re-moved, yet will we notfearA But if our hopes be founded on the ability and agency of creatures, they rise or fall as second causes smile or frown; as the ship upon the water, which is higher or lower, as the tide ebbs or flows. The stocks are as the news is, and then every turn of the wheel otherwise than we would have it, shakes our hopes, and robs us of the comfort of them. Be persuaded therefore to hope for what God had promised, according to the true intent and full extent of the promise, and because he has promised it, and that hope shall be an anchor of the soul sure and stedfast.

Is not this the word which God has spoken, and on which he hath caused us to hope? That the kingdoms of the world shall become his kingdoms: That Christ shall have the heathen given him for his inheritance, and the ends of the earth shall see his salvation. Has he not said that the man of sin shall be consumed, the mystery of iniquity unravelled, and that the New-Testament Babylon shall sink like a millstone into the mighty waters ? Has he not said, that the day will come when swords shall be beaten into ploughshares, and spears intopruning-hooks, when the wolf and the lamb shall lie down together, and there shall be none to hurt or destroy in all the holy mountain ? Has he not said, that for the oppression of the poor, and the sighing of the needy, he will arise, and set them in safety from those that puff at them? That the rod of the wicked shall not always rest on the lot of the righteous, but the year of the redeemed will come, and the year of recompencesfor the controversy of Zion ? Has he not said, that a seed shall serve Christ, which shall be accounted to him for a generation : that/A« name of Christ shall endure for ever; and that the church is built upon a rock, and tke gates of hell shall never prevail against it ?

This, and a g^eat deal more to this purpose, he has said ; and he is not a man that he should lie, nor the son of man that he should repent Has he made the promise, and shall he not make it good? In this therefore let us trust, in this let us triumph,—God has spoken in his holiness; he has given me his word for it, and then I will rejoice; I will divide Sechem, Gilead is mine, Manasseh mine:« it is all my own as far as the promise goes, which we must not so much as stagger at.

(2.) The work which God has begun among us. We have reason to hope in God's mercy; for the interest that lies so much upon our hearts, even the interest of religion among us, is the interest of God's own kingdom, which he has set up among us, and

c Ps. cxii. 7, 8. f P8. cii. 35.

d Ps. xlvi. S.

e Pb. Ix. 6, 7. V Ezra x. 2.

will therefore keep up: it is the work of his own hands,^ which he will never forsake.

Things are not so bad, but, blessed be God, there are some hopeful, favourable symptoms in our case; and none more so, than the national testimonies that are borne against atheism and infidelity, and the threatening growth of deism, Socinianism, and scepticism among us; the complaints that are justly made of the profanation of the Lord's day, and the contempt cast upon the Scripture and divine institutions ; of the wretched corruption of manners, and the influence which the profaneness of the stage has upon it When these things are represented as the real grievances of the nation, and lamented accordingly, surely now there is hope in Israel, concerning this thing,8 and we may rejoice in that hope.

I trust God has among us a remnant of praying people, a remnant that hold fast their integrity; and with an eye to them God will continue to save us, and will perfect what he has wrought. We may safely argue, as Haman's wife does, for the perfecting of the ruin of our enemies; If Mordecai be of the seed of the Jews, if the cause be God's, as certainly it is, before whom, before which, thou hast begun to fall, thou shalt not, thou canst not, prevail, though thou struggle ever so hard, but shalt surely, shalt irrecoverably, fall before him^* and it And we may also argue, as Manoah's wife does, for the preventing of our own ruin ; //* the Lord had been pleased to kill us, ke would not as at tkis time have showed us such things as these.* As for God, his work is perfect; if he bring to the birth, he will cause to bring forth.^

(3.) The wonders which he has wrought for us. When we are encouraging ourselves with hopes that God will ordain peace for us, because be has wrought our work in us ;i yet this is discouraging, that there are such difficulties in the way, which we think can never be got over. But let us then consider the former times, remember the works of the Lord, and his wonders of old ;"* not only those which our fathers have told us of, but which we have seen in our own days, whereby God's work has been begun, carried on in a surprising way, and by events which we looked not for.

When God had begun to deliver Israel out of Egypt, and conduct them to Canaan by miracles, he expected that in their straits they should depend upon him still to work miracles for their relief, and was displeased at their unbelief if they did not. God has begun to save us, though not by miracles, yet by marvels; and thereby has encouraged us to depend upon him that he will still do wonders for us, rather than the work he has done should be undone again. If a mean and worthless people may be saved by a divine prerogative, why may not a weak and helpless people be saved by a divine omnipotence ?

b Esth. vi. 13. 1 Judges xiU. 33. k Lsa. lx?i. sT"

1 lsa. xxTi. 12. n Ps. Izzvii. 11.

HOPE AND FEAR BALANCED.

825

Be of good coarage therefore, and hope in God, that we shall yet praise him; stay yourselves npon him, strengthen yonrseWes in him, look upwards with cheerfalness, and then look forward with satisfaction. Let yoor hopes qaicken yoar prayers, let them keep yoa in the way of daty, and enlarge yoar hearts to run in that way; let them quicken your endeavoars in yoor places, to senre the interests of God's kingdom among us to the utmost of your power; and then let them silence your fears, and make you

always easy to yourselves and those about you. Comfort yourselves and one another with this, that the same almighty hand that has laid the foundations of his church among us, will build upon those foundations, will in his own way and time, in his own method, and according to the plan of bin own eternal counsels, carry on the building, till at length the top-stone be brought forth with shouting, and we shall cry, Gracef grace to it,^

n Zech. iv. 7.

A SERMON

CONCERNING

THE CATECHISING OF YOUTH

PREACHED TO MR. HARRIS'S CATECHUMENS, APRIL 7, 1713.

2 Timothy i. 13.

Holdfast the form of sound wordt which thou hast heard of me, in faith and love which is in Christ Jesus,

Blessed Paul in this, as in the former epistle, giving wholesome advice and instruction to Timothy; for the enforcing of it, among other things, pats him in mind of his education, and the advantages of it; the good principles which by it had been instilled into him, and the good practices he had been trained up in: and upon trial, now he came to years of understanding, he could not but see that they were good. Let him therefore adhere to them, and abide by them, and now build upon the foundation then laid.

He particularly mentions the two great advantages which be was blessed with, in his childhood and youth ; that he was bred up, both under the tuition of godly parents, and under the direction and instruction of an able faithful ministry: and both these are requisite to complete the blessings of a religious education.

I. He had been well taught by his godly parents, his grandmother Lois, and his mother Eunice,* whose unfeigned faith the apostle would have him frequently to think of, and thereby be minded to stir up the gift of God that was in him.** His father was a Greek, one who had little religion in him, but left it to his mother to bring him up as she thought fit; and she and his grandmother were not wanting to season the vessel betimes with a good savour; so that from a child he knew the Holy Scriptures, and was made wise to salvation by them.' It is a great opportunity, which mothers have, and which prudent, pious mothers will improve, to fill the minds of their children, when they are young, with good

• 2 Tim V. 6.

b Acts xvi. I.

knowledge, and to form them to a good disposition. If the tree must be bent, it must be done when it is young and tender, and with a very gentle, easy hand, for the spirit is not to be broken but bowed.

2. He had been well taught by St Paul too. His mother and grandmother had taught him the Scriptures, and made him ready in them, as a child of God; then Paul expounded the Scriptures more fully to him, and by the grace of God made him mighty in them, so that he became a man of God, thoroughly furnished to all good works. The text speaks of the form of sound words, which he had heard of Paul, either in private lectures read to bim as his pupil, or in his public teaching and catechising, on which Timothy was constantly and diligently attending.

Now those two methods of instruction, both by parents in their families, and by ministers in more public assemblies, are necessary, and do mutually assist each other, and neither will excuse the want of the other. Let not parents think to leave it wholly to ministers; as if because their children are well taught in public, they need not take any pains with them at home; no, there the foundation must be laid, and there the improvement by public catechising must be examined, and there a more particular application must be made according to the children's capacities and dispositions, than it is possible for ministers to make in public. The people of Israel had the Levites dispersed among them, whose office it was to teach them the good knowledge of the Lord; and yet it is required of parents that they not only receive God's words into their own hearts, but that they teach them diligently to their children, and talk of them in their families, and tell those under their charge the meaning of the testimonies and judgments which he had commanded thera.*^ If father, or

»> 3 Tim. iii. 1&.

a Deut vL 6.7. 90.

A SERMON, &c.

827

mother, or both, do not teach their children first, and teach them last too, they will not be fit for, nor mnch the better by, public catechising.

And on the other hand, let not ministers think to leave it wholly to parents, as if because the children were well taught at home, they needed not to contribute any help of theirs to their instruction. The great Shepherd of the sheep has charged them to feed his lambs* with food proper for them. Besides the natural authority and affection of parents, it is fit that the spiritual authority and affection of ministers likewise, should be improved for the advantage of the rising generation. And it may be presumed, that according to the gift given to them, they have pieater abilities for instruction than the parents have. In teaching your children other arts and sciences, though you may have some insight into them your-seWes, yet you make use of those who particularly profess those arts and sciences, and make it their business to teach them; and will you not do so in that which is the one thing needful for them to learn well. You are to feed your kids, but you must do it beside the shepherds' tents,' under the conduct of a gospel ministry.

Now Timothy having had this doubll advantage, Paul urges him still to proceed in that good way wherein he had so well set out; to hold fast that fonn of sound words, which he had received.

(1.) This implies that he had a form of sound words delivered to him by Paul; a brief summary of the Christian doctrine, and of all those things which are most surely believed > among Christians, aj St Luke expresses it; vxarvirutmv —a delineation, a scheme, or rough draught of the gospel institutes. It is a metaphor taken from painters ; in drawing a face, they first draw the shape and lines of it, and then fill it up with proper colours. Such a model or plan of the truths and law of Christ Timothy had, as he might afterwards, in his meditation and preaching, enlarge upon. Whether this form of sound words was a creed, or confession of faith, I cannot say ; I rather think it was in the way of a catechism, because that method of instruction was Qsed in the early ages of the church : for we find it alluded to in St. Peter's tirtpttTfifta — the answer of a good conscience^ or rather the interrogation ; so that I thiok if we apply it, especially to our catechisms, to the forms of sound words so formed, we shall offer DO violence at all in the text

(2.) Here is a charge to him to hold it fast, txi — Hne it. Have it by thee, have it with thee, have it in thee, have it always ready for use; do not part with it, nor in any instance depart from it. Have it, ^at is, make it to appear that thou hast it; as to have grace is to have it in action and exercise, and to him who so has, has and uses what he has, shall

• John xxt 15. h I Pet iii 21.

f Cant i. a tPB.zii 3.

f Luk«i. I. k Matt. ▼. 18.

be given. Or, as we read it, Hold it fast; it was delivered to us, to have and to hold; and we have it in vain, if we do not hold it Accordingly we may hence learn two doctrines.

I. That good catechisms, containing the grounds and principles of the Christian religion, are useful forms of sound words; and it is a great mercy to have heard and learned those forms.

II. Those who have heard- and learned the good forms of sound words, must hold them fast in faith and love.

I. It is a very great advantage to young people, to hear and learn the Christian forms of sound words in the days of their youth ; to have been well taught some good catechism, or confession of faith. Observe here,

1. The words of the gospel are vyiaivovrmv^^iound words, or as some render it, healthful, wholesome^ healing words. Put both together, and it intimates,

(1.) That there is valve and validity in the words of the gospel; as there is in that which is sound and firm, and in good condition. They are what they seem, and there is no cheat in them. Try them; and you will find you may trust them, as yon may that which is sound, and will never be made ashamed of your confidence in them. Men speak with flattering lips and with a double heart; but the words of the Lord are pure words,* and have no mixture of falsehood in them. The law was written in stone, to intimate its stability and perpetuity; and the gospel is no less firm ; every iota and tittle of both shall survive heaven and earth.^

Assure yourselves, brethren, the words of the gospel which we preach to you, and which you are trained up in the knowledge of, are unchangeable and inviolable. Holy Job's creed concerning his Redeemer, was g^ven with an iron pen and lead in the rock for ever;' much more is ours so; it is what you may venture your souls and your everlasting welfare upon. That is a sound word. That Jesus Christ came into the world to save sinners ; even the chief,'^ And that is a sound word. That God has given to %u eternal life^ and this life is in his Son,^ It is sound speech that cannot be condemned ; for it has been more than a thousand times tried, and it stands firm as the everlasting mountains. These are the true sayings of God i^ and if we compare the traditions of the elders, or the speculations of the philosophers, with them, we shall say, with the prophet. What is the chaff to the wheat ?^

(2.) That there is virtue to be drawn from them for healing and health to us. They are not only clear from every thing that is hurtful and unwholesome, but there is that, in them, which is medicinal and restorative, not only of health and strength, but of

iJobzix94,aaL e Rev. xix. 9.

m 1 Tim. i. 16. nlPetf. 11. p Jer. xxiil. S8.

A SERMON CONCERNING THE

]ife itself. These waters of the sanctuary,*^ these leaves of the tree of life, are healing to the nations.' These words, if daly applied and mixed with faith, restore the sonl, and put it in frame, heal its maladies, and reduce to a just temper its distempered and disordered powers. It was said of old concerning those who werp sick, that God sent his word and healed them.* And when Christ was here upon earth, it was hy the power of his word that he healed all who had need of healing, and in a sense of their need applied themselves to him for it And this was a figure of the efficacy of the word of the gospel for the healing of diseased souls, a divine power going along with it; and in it the Sun of Righteousness arises in the soul, as it did in the world, with healing under his wings.'

Let this therefore recommend to you the words we teach you, that they are not only of inestimable value in themselves, but will be of unspeakable advantage to you. They are healing words indeed ; for they are regenerating and recreating words, whereby yon may be saved." Mix faith with them, and you will experience the power of them, setting you to rights, and giving you a new life and vigour. They are therefore not only faithful sayings, but well worthy of all acceptation, of your acceptation. Accept them therefore, and receive the benefit of them, that you receive not God*s grace in vain: and if they b^ in vain, and you be not healed by them, the fault is in yourselves.

2. It is good to have forms of these sound words drawn up for the use of those who are to learn the first principles of the oracles of God; " not to be imposed as of equal authority with the Scriptures, but to be proposed in order to the further study of the Scriptures.

Bear us witness, we set up no other rule of faith and practice, no other oracle, no other touchstone or test of orthodoxy, but the Holy Scriptures of the Old and New Testament: these only are the fountains whence we fetch our knowledge; these only the foundations on which we build our faith and hope; these the dernier resort of all our inquiries and appeals in the things of God, for they only are given by divine inspiration. This is the principle we abide by. To the law and to the teitimony ;* that is the reffula regulan* — the paramount rule, and far be it from as that we should set up any form of words in competition with it, much less in contradiction to it; or admit any rival with it in the conduct and guardianship of our souls, as some do the traditions of the church, and others, I know not what light within. Every other help we have for our souls we make use of as regula regulata — a rule controlled, in subordination and subserviency to the Scripture; and among the rest our catechisms and confessions of faith.

q Euk. xlvii. 8, 9. r Rev. xsil. 3. • Pi. cvii. SO. t Mai. iv. a.

Give me leave to illustrate tliis by an appeal to the gentlemen of the long robe. They know very well that the common law of England lies in the Year Book, and hooke of reports, in the records of immemorial customs, and in cases occasionally ad-judged: which are not an artificial system drawn up by the rules of method, but rather historical collections of what was solemnly discussed, and judiciously delivered, in several reigns, pro ne nat«i — as occasions have arisen, and always taken for law; and according to which the practice has always been ; (with which, if I may be allowed to compare that which, infinitely more sacred and inviolable, cannot be altered or amended by any wisdom or power on earth ;) such'are the books of the Scripture, histories of the several ages of the church, (as those of the several reigns of the kings,) and of the discoveries of God's mind and will in every age, as there was occasion; and these, too, built upon ancient principles, received and submitted to before these divine annals began to be written.

But though those are the fountains and founda tionS of the law, those gentlemen know that institutes and abridgments, collections of and references to, the cases adjudgid in the hooks, are of great use to them, to prepare them for the study of the originals, and to assist them in the application of them, but are . not thought to derogate from the authority and honour of them. Such we reckon our forms of sound words to be ; if in any thing they mistake the sense of the text, or misapply it, they must be corrected by it; but as far as they agree with it, they are of great use to make it more easy and ready to us.

That which is intended in these forms of sound words, is, not like the council of Trent, to make a new creed, and add it to what we have in the Scripture ; but to collect and arrange the truths and laws of God, and to make them familiar.

(1.) By these forms of sound words, the main principles of Christianity, which lie scattered in the Scripture, are collected and brought together. We know that all Scripture is given by inspiration of God, and is profitable, and that there is no idle word in God's book, nothing that is unnecessary; but we know that all is not alike profitable, or alike necessary. Every line in a well drawn picture is of use, and answers some end; but every line is not alike serviceable to the main design of the picture, which is to represent the face of the person whose picture it is, yet we must not say therefore, that it might as well have been spared. The Scripture gives us the things of God in their native purity and plainness, yet not without their proper illustrations. It is naked truth, that is, without disguise, and the ambiguity which Apollo's oracles were noted for, but not NAKED truth, without dress and ornament. Now our catechisms and confessions of faith pick

u Acts xi. 14. r Heb. v. la. Heb. vi l. » isa. viil, 20.

CATECHISING OF YOUTH.

629

op from the several parts of holy writ, those passages, which though, perhaps, occasionally delivered, contain the essentials of religion, the foundations and main pillars upon which Christianity is huilt; which we are concerned rightly to understand, and finnly to believe, in the first place, and, then, to go OD to perfection. We cannot contain all the Scripture ; hut there are some more weighty and comprehensive sayings, which (like those which the Jews wrote in their phylacteries) we should bind, for a sign, upon our hand, and which should be as frontlets between our eyes.'' And our forms of sound words furnish us with these.

(2.) By these, the truths of God are arranged and pot in order. The several books of Scripture are written in an excellent method, according as the particular nature and intention of them is, and they are put together in an admirable good order: bat when out of them the main principles of religion are to be gathered, it is necessary that they be put into some method proper to serve the design of representing them at one view, that we may understand them the more distinctly, by observing their mutual references to each other, their connexion with, and dependence upon, each other; and thereby they appear in their truer light, and fuller lustre.

These forms of sound words show us the order that is in God's words, as well as in his works ; the harmony of divine troths, how one thing tends to another, and all centre in Christ, and the gtory of God in Christ: and thus, like the stones in an arch, they mutually support, and strengthen, and fix one another. They are as a map of the land of promise, by the help of which we may travel it over with our eye in a little time, and know the true situation of every tribe, though we cannot give a particular de-scnption of every part of its inheritance.

(3.) By these, the truths of God are brought down to the capacity of young ones, and those who are as yet but weak in understanding. Not that God has tpokein secret, in a dark place of the earth ;f no, the V9rds of wisdom's nufuth are all plain to him that un-derstandeth.* But to those who are yet babes they seed to be explained; to them we must give tlie iense, and cause them to understand the reading ;* and this is in part done by those forms of sound words, which lead us by the hand as it were into the knowledge of the truth as it is in Jesus. Not that we need to seek other words than those which the Holy Ghost teaches ; they are the most proper vehicle of the things which are given us of God to know^^ and it is unsafe to depart from them. Many, under pretence of refining upon the Scripture, and expressing the things contained in it more philosophically, have but darkened counsel by words without knowledge *S the faithful servant will deliver his message as near

> Dent. vi. a 7 Isa ziv. 19. « Prov. viii. 9.

• Neb. viii. 8. b i Cor. ii. 13.

as he can in his master's own words ; Go (says God to Ezekiel) get thee to the house of Israel; and do not only speak my words, hut speak idth my words to them,^

But spiritual things must be compared with spiritual, and by the plainer parts of Scripture, those must be explained that are more dark and hard to be understood ; and this is done by our forms of sound words, which make the principles of religion to be as milk for babes, who as yet cannot bear strong meat.' The ten commandments are a divine form of sound words to direct our practice^ but they are short and exceeding comprehensive ; it is therefore necessary that we be taught from other Scriptures, what each commandment requires and forbids. The Lord's prayer is another divine form of sound words to direct our petitions; but that also is short and comprehensive, and it is requisite we should be taught from other Scriptures, what we pray for in each petition. The form of baptism is another divine form of sound words, peculiar to the Christian dispensation; but that also needs to be explained by other Scriptures, as it is excellently well in the ancient creeds; which we receive and embrace, and greatly rejoice in, as standing, lasting testimonies to the faith once delivered to the saints,' which, by the grace of God, we will not only adhere to, but earnestly contend for, and live and die by. And all these divine forms of sound words you have fully and faithfully set before you, and opened to you, in the Assembly's Larger and Shorter Catechism; as, blessed be God, they are in many other, both in our own and other reformed churches.

3. Those are happy who are well taught, and have well learned, those forms of sound words when they are young. It is a great privilege, and % very improving one, to be betimes instructed in the principles of religion, and to have the truths of Christ instilled into us in the days of our youth, and to be trained up in an acquaintance and converse with them from the first; by the care of godly parents especially, who have many advantages in dealing with children which ministers cannot have, to be put betimes upon reading the Scriptures, and getting portions of it by heart; remembering and repeating sermons ; to be taught the catechism, and examined in it, and not only made to say it, but made, as we are capable, to understand it, and taught to prove it by Scripture, and give a reason for it; to be directed to pray, and obliged to do it; and to a strict observation of the Lord's day, in order to all this. And if to all this be added ministerial catechising, the more copious and accurate explication of the mysteries of God by the appointed stewards of those mysteries, it consummates the happiness of a religious education, from which abundant advantages may be reaped, if it be wisely and faithfully improved.

e Job xxi?iil. S. • Heb. V. 12.

d Ezek. iii. 4. f Jude a

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I know I speak to those wbo enjoy this privilege, on whom the doctrine of Christ not only comes down in showert, in the preaching of the word, but on whom it distils more slowly and softly, as tfie dew^ and as the small rain upon the tender herb^^ in catechising. And I commend your pious zeal in coveting and seeking instruction this way. Go on, and prosper, the Lord is with you while you be with him: and I hope it is a token fur good, and will prove so, that God has mercy in store for the next generation,—that there are so many young people among us who are asking tlieir way to Zion, and desire to be told it, le^t^A their faces thitherward. Who hath be-gotten us these ?

I know also there are many, and many there have been, who were blest with a religious education when they were young, and were then trained up in the way in which they should go, who have afterwards turned aside trom the holy commandment; who though they were not born of fornication^ but were the seed of the faithful, yet have proved an unfaithful seed, and have themselves gone a whoring from their God, This should not discourage parents and ministers from doing their duty, in catechising youth, but should direct them to look up to God for his grace, without which all our care and pains is fruitless, and we do but beat the air; and should engage gou who are catechised to be jealous over yourselves, with a godly jealousy, that you may not be conceited of yourselves, or confident in yourselves, may not be high-minded, but may always/ear lest you seem to come short of that which is expected from you, or seem to fall off to any evil work or way, and though now you think you stand, may always take heed lest you fall.

But I know that your being thus catechised, if you improve it aright, and be not wanting to yourselves, will be of unspeakable advantage to you; and I hope to be of use, both to direct you and to encourage you, if I tell you how and which way it may be made so.

(1.) Hereby gou are, for some time, well employed now you are young. Childhood and youth, upon this account, (among others,) are vanity,^ that so much of the time is then spent to so little purpose, and yet better than, as it is afterwards spent by many, to evil purposes. But your being catechised obliges you to spend at least some part of your time well, and so as you may afterwards reflect upon it with comfort and satisfaction above many other, perhaps above any other, of your precious moments. If the time which children and young people would, other-wise, spend in sport and recreation, (they call it PA8[s]-TiME, when we have more need of sta Y-times than pastimes, for It passes away fast enough of itself,) is thus happily retrieved, and is spent in

ff Deut. zxxii. 2.

h Jer. 1. 5.

i Eccl. xi. 10.

good exercises; in conversing with the word of God ; (which we should be meditating in day and night,) in reviewing and repeating to ourselves the things of God; we cannot but say that it is a kindness to us, and much greater than it would be, to keep a man from spending an estate wastefully, and put him into a way of getting an estate easily and honourably. Whatever goes with the rest of yoor time, here is a portion of it spent so as to turn to a good account, and so as you may meet it again with comfort on the other side death and the grave.

Those who are catechised either by their parents or ministers on the evening of the Lord's day, haTe a particular advantage therein: that those precious minutes, (and one minute of sabbath time is worth three of any other day,) which so many young people idle away in foreign, foolish talk, either in the fields, or at the doors of their houses, (which corrupts the mind and manners, and dispels what they had g^n-ed, if they had gained any thing, in and by the duties of the day,) they spend in that which serves such good purposes, and will help to clench the nail that has been driven, that it may be a nail in a rure place. I know not how young people can be trained up to a better piece of good husbandry, than to a good husbandry of time, especially sabbath time.

(2.) Hereby you will become better abU to understand the word preached, and more capable of profiting by it, and so it will be a great advantage to you. I am sure it is the duty of ministers to preach the word, and therein to be constant, to be instant in season and out of season, they have [2 Tim. ir. 1, 2.] received a solemn charge to do so; and if so, either you must hear, or they must preach to the walls. And I am sure you are concerned to hear, so that your souls may live ; and therefore to take heed how you hear, and, in order to your profiting, to hear witli understanding. The highway ground in our Saviour's parable, represents those who hear the words of the kingdom, and understand it not ;^ for it is not ploughed up and prepared to receive it; they are not instructed in the things that are spoken of, and therefore such as speak to them of those things are barbarians. They who are not catechised, not taught the forms of sound words, apprehend not what we mean when we speak of their misery by nature, the sinfulness of sin, the mediation of Christ, the operations of the Spirit, and the great things of the other world; we had as good talk Greek to them: they are ready to say of us, as the people did of Eze« kiel's preaching, Doth he not speak parables?'-

But you who are catechised understand our dialect, are acquainted with Scripture language; for you are accustomed to it, and can say, " This good word is the confirmation, and that the illustration, and the other the application, of what we have many

k Matt. xifi. 19.

1 Czek. XX 49.

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831

a time heard, and knew before, but thus are made to Loow better. And therefore though those who ha?e not been catechized do most need instruction, by the preaching of the word; (and for their sakes we must many a time stay to explain things which are most plain, wherein they who are strong ought to bear with us, in compassion to the infirmities of the weak;) yet those who have been well catechised do most desire it, and delight in it, and edify by it, because they understand it Catechising does to the preaching of the word the same good ofiice that John Baptist did to oar Saviour; it prepares its way, and makes its paths straight, and yet like him does but say the same things: " Repent with an eye to the kiny-dom of heaven."

(3.) Hereby you vUl have a foundation laid for a good work of grace in your souls. It is true, that God in his favours to us, and his operations on us, acts as a God, with an incontestable sovereignty, and an irresistible power; but it is as true that he deals with men as men, as reasonable creatures, in a way suited to their nature, he draws with the cords of a man;" he gains possession of the will and affections by opening the understanding, informing the judgment, and rectifying its mistakes. And this is entering into the soul, as the good Shepherd, whose own the sheep are, enters into the sheepfold by the door;" whereas Satan debauches the aifections, and so perverts the will, and bribes and blinds the understanding, which is climbing up another way, for he is a thief and a robber. Christ opens the understanding, and so makes the heart to bum ; opens men's eyes, and canaes the scales to fall from them; and so tarns men from Satan to God.

Now though Christ can give an understanding immediately, as to Paul; yet ordinarily he enlightens it, in the use of means, and gives a knowledge of divine things, by the instructions of parents and ministers; and afterwards by his Spirit and grace brings them home to the mind and conscience, de-lirers the soal into the mould of them, and by them works a saving change in it. It was the prerogative of an apostle to come to the knowledge of the gospel, not by man, nor to be taught ft, but by the revelation of Jesus Christ;° we must come to the knowledge of it, in the way of instituted ordinances; and none more likely to prepare for the particular applications of divine grace, than this particular application of good instruction by catechizing.

(4.) Hereby you will be a}'med against the assaults nd insinuaiioHs of seducers, ^d such as lie in wait t3 deceive, and draw you aside into the paths of error. Satan is a roaring lion, who seeks in this way to devour souls; and none are such an easy prey to him as those who are ignorant and unskilful in the word of righteousness. But those who

« Hos. xi. 4. ■ John z. 1, & o Gftl. i. 18. p 2 Pet. iii. 17.

are well instructed in the forms of sound words, and understand the evidence of divine truths, are aware of the fallacies with which others are beguiled, and know how to detect and escape them, for surely in vain is the net spread m the sight of any bird. They who grow in the knowledge of Christ, will not be visibly led away bj' the error of the wicked, so as to fall from their own stedfastness ;p those who are thus established when they are children, will not be always children^ tossed about with every wind of doe-trine,*^

Those who are well catechised, are well fortified against temptations to atheism and infidelity, which, under pretence of FREE-thinking, invite men to FALSE and FOOLiSH-thinking; and by debauching their principles, corrupt their morals: and which, under pretence of a free conversation, allure to vice and IMMORALITY, enslave the soul to the most brutish lusts, and by corrupting the morals, debauch the principles. It will likewise be an excellent antidote against the poison of popery; a national zeal against which is, then, likely to be an effectual defence of the protestant religion, when it is a zeal according to knowledge. A right understanding of the offices and ordinances of Christ, the former of which are daringly usurped, and the latter wickedly corrupted and profaned, in the church of Rome, will, by the blessing of God, preserve us from going in with those strong delusions, though the temptation should be ever so strong, and prepare us to suffer, rather than to sin, if we should be called out to it.

(5.) Hereby you will be furnished for doing good to others, in the places where God has set you. Your being well instructed in the forms of sound words, will qualify you to be useful in your generation, for the glory of God, and the edification of many; which will be your honour and comfort now, and will add to your crown hereafter. Out of a good treasure of Christian knowledge well laid up when you are young, you will be able, like the good householder, to bring forth things new and old,^ as there is occasion, for the entertainment and benefit of others. Out of the abtmdance of the heart the mouth will speak. Hereby you will be able to resist and oppose that evil communication which corrupts good manners, and to put to silence the ignorance of foolish men ; and not only so, but to advance and keep up that communication which is good, and to the use of edifying/ which may manifest grace in your hearts, and minister grace to the hearers. These forms of sound words will teach you that sound spirit which cannot be condemned.' And thus your lips will feed many.

It will be likewise of great use to you in prayer; both in secret, and with your families, when God calls you to the charge of families. With what

I __ , — -' -

MSI

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solid judgment, exact method, aptness, and gpreat variety of expression, have I heard private Christians, who have been well instructed in the things of God, and conversant with the Scripture, offer up their prayers and supplications to God, without the help of any other forms, but those forms of sound words; and this with such undissembled indications of pious affection, as has been very proper to kindle and excite, to raise and carry on, the devotions of those who joined with them. I believe some who are pleased to be severe, in their reflections upon all extemporary prayer, as we call it, would not be so, if they knew thu so well as I have done.

(6.) Hereby, those who have a good worh of grace begun in them, will be greatly assisted in the progress of it. Timothy, by the help of these forms of sound words, is nourished up in faith and good doctrine, whereunto he has attained." They who have pure hearts and clean hands, hereby shall become stronger and stronger^ in judgment, in affection, and in resolution. The more firmly the foundation is laid, the broader and the higher the building may be carried. And the better we understand tlie road we are to travel, the better we shall get forward in our journey. Affectionate Christians who are weak in knowledge, have but the wings of a dove that flies low; but knowing Christians are carried on as upon eagles' wings, with which they mount up for the prize of the high calling,—^they run and are not weary.

And those who have themselves some good measures of knowledge and grace, may be greatly improved in both, by attending upon public catechising; and if young, by bearing a part in it. Apollos was an eloquent man, and mighty in the Scriptures; and he was instructed in the way of the Lord,* KaTfixvfuvoc — he was catechised, so the word is: and he was fervent in spirit, yet he was still willing to learn, and found advantage by it; for there were those who took him, and expounded to him the way of God more perfectly. Those who think they understand the way of God pretty well, yet should still be increasing with the increase of God, should not think they have already attained, or are already perfect, but should be pressing forward, and covet to understand the way of God more perfectly.

(7.) Hereby you will have your memories well stored for your own use, and will have always good matter ready at hand for pious thoughts and meditations. It is certainly as much the benefit, as it is the duty, of Christians, to converse much in their hearts with the things of God. It is the character of the blessed man, and an evidence of his delighting in the law of God after the inner man, that in that law he meditates day and night,^ O how do I love it! says David, it is my meditation all the day;' it is the subject.

n 1 Tim. Iv. «.

r Job xvii. 9.

Acts xTiii. 34-26.

not only of my frequent, but of my fixed, thoughts: not now and then, upon an occasion, but constantly. And if David could find such employment and entertainment for his thoughts from morning till night in the law of God, much more may we find satisfaction in it, and the gospel of Christ too, which so far excels it.

Now one reason why this duty of meditation is so much neglected, is, because people want matter for their thoughts to enlarge and expatiate upon; and the reason of that is, because they were never enriched, as they should have been, in all knowledge;' their stock is soon exhausted, and they know not what to think of next But if yon get an abundance of good knowledge, you will never have to seek for something proper and useful to entertain yourselves with. You soon forget the sermons you hear; but if your catechism was well learned, and the proofs of it, you can never forget them; so that you may at any time take an answer of your catechism, and dwell upon that in your thoughts, till your hearts burn within you.

(8.) Hereby you will be enabled to transmit, pure and entire, to those who come after you, that good thing which is committed to you. The truths and ordinances of Christ are a sacred deposit, a trust handed down to us by our believing predecessors, and lodged in our hands, to be carefully kept in our day, and faithfully transferred to the generations to come: but how can we do that, if we be not ourselves both rightly and fully apprized of it We are false to this trust, not only if we betray it, by the admission of heresy and idolatry ; but if we lose it, and let it drop, by ignorance and carelessness, and unacquaintedness with, and indifference to, the interests of Christianity.

We of this age cannot otherwise repay what we received from those who went before us, than by consigning the value received to those who come after us; nor make any other requital to our parents, for giving us a good education, but by giving the like to our children ; which, therefore, with the utmost care and pains we should qualify ourselves to do, and then make conscience of doing. A.nd those who have not children of their own, ought to do it for the children of their relations, and the children of the poor, and to promote public catechisings and charity schools; and thus contribute what they can to the raising up of a seed to serve Christ, which shall be accounted to him for a generatioo, that thus the name of Ch^st may endure for ever, and his throne as the days of heaven. What has been told to us of the wondrous works of God, we mnst tell to our children, that they may tell them to their children, that those who shall be created may praise the Lord.*

X Ps. i. 2. 7 Ps- cxix. 17. «I Cor. i. 5. a PSw IxxTlii. 5 a

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II. Those who have the primlege to hear and learn the forms of soand words, with it have a charge, — To hold them fast in faith and love, which is in Christ Jesus.

This implies that yoa are in dangler of losing them, and beings robbed of them, through your own negligence of having them snatched oat of your hands by your spiritual enemies, or drop through jour fingers if you do not hold them fast. Satan is that wicked one who steals the word of God out of the hearts of the careless hearers and learners; as the fowls' of the air do the seed from the highway gTound,i> that it could not have any root in. Many have had the form of sound words, and with it a foim of godliness, and a name to live; but have let them go, and lost them; have made shipwreck of the faith, and of their own souls. Let their falls be warnings to as, and let us therefore fear lesi we also eeme shorty or so much as seem to come short.

I know I speak to those who have the form of sonnd words, who have hold of it. In God's name therefore I charge you to hold it fast, to keep your bold of it, in faith and love which is in Christ Jesus.

1. You must hold it fast, that is, you must retain the remembrance of it; keep it in mind and memory ; yoa have it, see that you always have it, that jOQ have it ready for your use upon all occasions. Great stress is laid upon this: the gospel is that by which we are saved, if we keep in memory what has been preached onto us.^ Not as if the bare remembering and being able to recite these sound words, and the forms of them, were sufficient to save us; they do not heal as charms and spells pretend to do, merely by the repeating or writing of them ; a man may be able to say all the Bible over by heart, and jet come short of grace and glory; but the remembering of these things is necessary to our due improvement of them, and to the other duties required of Ds: if we so remember the covenant as to be ever ffliodful of it; if we remember his commandments to do them,^ we remember them aright

(1.) It will be of good use to 3*ou, to retain the words yoa now learn and hear; and in order to that, frequently to review them, to catechise yourselves, aod repeat them over to yourselves. What you said to your parents perhaps by rote, when you were children, and not yet capable of knowing the intent and extent of, you should now say to yourselves, with understanding, and judgment, and affection. Let not the wisest and best be ashamed to repeat the words of their catechism, as they have occasion to qaote them; but let them rather be ashamed who cannot do it; who can remember, all their days, the idle foolish stories and songs they learned when they were yoang, but forget the forms of those words whereby they must be saved, and must be judged.

kUatt. xlii. ta

c 1 Cor. XV. 1.2. 4 1 Cbron. xvi. 16. t Heb. ii. I. 3 H

(2.) It is of absolute necessity that you retain the remembrance of the things, so as to have them ready for nse, though it be in your own words. It is necessary that you should be well acquainted with the mystery of the gospel; with your need of a Saviour; with the method in which the salvation was wrought out by the Son of God, and is applied by the Spirit of God; with the breadth of the commandment, and with the strictness and spiritual nature of it; with the tenor of the new covenant, and the precious privileges of it; and with the great truths concerning the upper and future world: in these things you have been instructed; and are concerned to give the more earnest heed to the things you have heard, lest at any time you let them slip." Consider,

[1.] They are things worth remembering; of inestimable value in themselves, and of vast importance and concern to us; in comparison with which, abundance of other things which we fill our memories with, are but toys and trash. How many things do we retain the remembrance of, which tend to defile our minds, or to disquiet them, which we would willingly forget if we could ; and how many more are we industrious to heep in memory, which serve only to the carrying on of our business in the world: whilst THAT is seldom or never seriously thought of, and so comes by degrees to be in a manner forgotten, WHICH BELONGS TO OUR PEACE, our cvcrlasting peace; and justly may that be hid from our eyes/ which we thus hide our eyes from. The reason Moses gives to Israel, why they should set their hearts to all the words he testified to them, will hold more strongly, why we should treasure up Chrisfs word in* our heart, and let it dwell in us richly, that It is not a vain thing for us, but it is our life,^ and the lives of our souls depend upon it.

[2.] The remembrance of them will be of very great and good use to us daily; both to fortify us against every evil word and worh, by suggesting to us the most powerful arguments against sin, and the most pertinent answers to the temptations of Satan; and to furnish us for every good word and work, by suggesting to us the wisest directions, and the sweetest encouragements, in doing oar duty. If we hold fast these forms of sound words as w.e. ought, our mouth, like that of the righteous, shall speak wisdom, and our tongue shall be able to talk of judgment. And if thus the law of our God be in our heart, none of our steps shall slide. Solomon for this reason writes to us excellent things in counsel and knowledge, that we may answer the words of truth to those that send to us f^ or, as the margin reads it, to those that send us, to God, who sent us into the world to do all the good we can in it.

[3.] It was for this end that we have heard and learned them, that we might lay them up in our hearts,

A SERMON CONCERNING THE

in order to their being of use to us hereafter ; so that we receive the grace of God therein in vain, if we do not retain them. They are not intended merely for your present exercise and entertainment, as a task upon you to keep you employed, much less as an amusement to keep up in you a reverence for your parents and teachers; but they were intended to fit you for the service of God in this world, and the vision and fruition of him in a better world. You learn your catechism, not as you who were designed for tradesmen learned Latin and Greek, when you went to school, it may be, with design to forget it, because you had a notion you should never have occasion for it in your business; but as you learned to write and cast accounts^ with design to retain it, because you were told yon would have use for it daily in carrying on your trade. You are taught now, that you may, as long as yon live, live according to what you are taught

[4.] You will be called to an account shortly for these, as well as other your advantages ; and therefore are concerned to improve them, so that you may give up your account with joy, such joy as shall be an earnest of that joy of our Lord, into which ffood and faithful servants, who have diligently and faithfully improved their talents, shall enter, and in which they shall be for ever happy. For your having heard and learned these things, will but aggravate your condemnation if you do not hold them fast. You know what was Chorazin's doom, 'and Beth-saida's, and Capernaum's; tremble lest it should be yours. It is an awful thought which I have somewhere met with, " That the professors of this a{;e, in which there is such plenty of the means of knowledge and grace, whether they go to heaven, or hell, will be the greatest debtors in either of these places: if to heaven, the greatest debtors to divine mercy and grace for those improved means that helped to bring them thither; if to hell, the greatest debtors to divine justice for those abused means that would have helped to keep them thence.''

Let not what I have said of the necessity of remembering the sound words we hear, be a discouragement to any serious, conscientious Christians, who have honest and good hearts, but weak and treacherous jnemories; nor make the righteous sad, who ought not to be made sad. You who tremble at God's word, do really get good by it, though you cannot recollect the method and language in which it is delivered you. If you live in the fear of God, and in a course of holy watchfulness against sin, and diligence in duty, you retain the impressions of the word, though yon cannot retain the expressions of it I have been told of a good, man, who was much affected with a sermon he heard concerning, as it would appear, the vanity of the world; and

i Pa. exix. n.

commending it afterwards to a friend, was desired to give some account of the sermon: '* Truly," says he, ** I cannot remember any thing of it, but I am resolved, by the grace of God, I will never set my heart so much upon this world as I have done. '* '' Why then," (says his friend) " thou rememberest all." David will never forget God's precepts, for (says he) By them thou hast quiehened me.* If we find oar hearts quiehened by the word, we do not forget it; and it is to be hoped we wiU not, we shall not, forget it. Put a sieve that is dirty into the water, and though when you take it out it carries away little or nothing of. the water with it, yet it is washed and made clean. Though we cannot repeat the good sermons we have heard ; yet if, through grace, oar hearts and ways are purified by them, they are not lost.

But let what I have said engage you who hear and learn the forms of sound words, to hold them fast, to imprint them in your minds and memories, that you may have them ready to you at all times, as occasion requires. In order to this, labour to understand them; and let your knowledge be clear and distinct, and then you will be likely to retain it; set every truth in its proper place, and then you will know where to find it; set it in its true light, and then you will know what use to make of it. Get your hearts duly affected with divine things, and abide and act under the power and influence of them; and then you will remember them. Be often repeating them to yourselves : the Virgin Mary kept the sayings of Christ, by p<mdering them m ker heart.^

2. You must hold it fast in faith. It is not enough to remember the good truths that are taught you; but you must mix them with faith,^ or they will not profit you. You let them go, though you remember them ever so well, if you let go the belief of them, and the profession of your faith concerning them: it is by a hand of faith that you tahe hold of them, and heep hold.

You must hold them fast in faith, that is,

(L) You must give a firm assent to them as faithful sayings; must set to your seal that God is tnie. And every word of his is so, even that which you cannot comprehend the mystery ef, as the eternity of God, the immensity of all his perfections, the Trinity, the incarnation of the Son of God, the operations of the Spirit upon the soul of man, and the like; yet because they are things which God has revealed, you must subscribe to the truth of: if you do not you make God a liar; and do in effect make yourselves wiser than God, when you say. Haw can this be * Whereas you should say, Lord, I believe, help thou mine unbelief.

(2.) Yon must grow up to a full assurance of the

k Luke it. 19.

t Heb. iv. 2.

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andeniable tnith, and incontestable evidence, of these wand words. Pass on toward perfection; acqaaint yonrseWes with the Confirming Cateehum; know not only what it is we believe, bat why wc believe it; and be ready always to give a reason of the hope that is in yoa." Solomon had this view in in-9trocting his son ; 'not I miffht make thee know the certamiy of the words of truth ;" that thou mayst be convinced that they are words of truth, and receive them accordingly. And Lake the evangelist had the same design in writing his gospel, and inscribing it to his friend Tbeophilas, who, probably, had been his popil; Tlkat thou mightest know the certainty of those thinys wherein thou hast been instructed;^ this is holding it fast in faith.

(3.) You must make a faithful application of these soand and healing words to yourselves; else they will not answer the end, or be healing to you, any more than food not eaten, physic not taken, or a plaster not applied. Of the word of Christ you most say, not only, " This is true," but, " This is true concerning me:" He loved me, and gave himself for me; to save mc, not in my sins, hut from them; and to purify me to himself, and make me zealous of ^ood works. Hear it, and know it, for thy good,? says Eliphaz to Job,/or thyself, so it is in the margin. Then only we know it for our good, when wc know it for ourselves,

3. You must hold it fast in love; that is the other arm with which these forms of sound words must be embraced, and held, that we may not let them go.

(1.) You most take delight in them, and in the knowledge of them: that which we love we will hold fast, and not easily part with. It is not enough for as to know the truth, but we must love it; not enoogh that we receive it as a faithful saying, but also as well worthy of all acceptation ; we must not only give it credit as true news, but bid it welcome as good news* and rejoice in it; and when Christ says, Surelyf I come quickly, we must not only say, **Ee€n so, so IT IS, he will come/' but Amen^ so BE IT; COME, Lord Jesus."* This wisdom, this knowledge, must so enter into thy heart, as to become pleasant to thy soul.' They say it was a ceremony used of old by the Jews, when they sent their children to school, they gave them a piece of a honeycomb to eat, repeating those words of Solomon, My son, fit tkou honey because it is good, and the honeycomb, rkieh is sweet to thy taste ; so shall the knowledge of risdom be unto thy soul, when thou hast found it* And that which is not thus delighted in, will not be long held fast.

(2.) Yon mast be affected with them, and lay them to heart, as things that concern you to the last degree. Love is the leading affection, and rules the rest; as that goes, all the rest move. Be affected

I Pet iiL I&.

y Job V. S7.

B Prov. xxii. SI. o Luke i. 4.

q Rev. xxii. 20. 3 B 2

with love to the good word of God; and then you will conceive a high value and veneration for Christ, and a rooted antipathy to sin; a holy contempt of the world, a deep concern for your own souls, and a care about your everlasting state; and all other good affections, that will be the principles of a steady and regular motion of the soul heaven-wards. And then you will hold fast this form of sound words, when it makes such impressions as those upon you^ and (as Christ's sayings ought to do) sinks down into your hearts,' and impresses a weight and stamp upon them.

3. You must be influenced by them, and act under the commanding power of them. That love in which the sound words must be held fast, is here put for all that evangelical obedience which holy love is the principle of; for, as faith works by love, so love works by keeping the commandments of God ;" for TAu t> the love of God, that we keep his commandments, and his commandments are not grievous. We then hold fast the sayings of Christ, when we hold to them, in the constant temper of our minds, and tenor of our lives, and govern ourselves by them in all we say or do, that we may thus adorn the doctrine of God our Saviour.

4. There is one word more in the text to be touched upon, and it is the centre and crown of all: This faith and love must be in Christ Jpsus. Blessed Paul, full of blessed Jesus, breathes nothing so much as Christ; he is his Alpha and Omega, and must be ours; it is the token in every epistle. We must hold fast the sound words of the gospel, in that faith and love which has Christ for its author, its object, and its end.

(1.) Which has Christ for its author; that faith and love which is wrought in us, not by the strength of any natural reasonings or resolutions of our own, but by the Spirit and grace of Christ, darting rays of divine light into the understanding, and striking sparks of divine lire into the affections, for these are not of ourselves, they are the gift of God. Thou therefore, my son, be strong in the grace that is in Christ Jesus ;* for on him is our help laid, and in him only is our help found. Depend not upon any ability of your own, lean not to your own understanding, but go forth and go on, take hold and keep hold, in Christ's strength.

(2.) Which has Christ for its object; that faith and love in which the truths of the gospel must be held fast, as it must flow from Christ, so it must fasten on him. It is Christ in the gospel that we must embrace, and hold fast; who is the true treasure hid in that field, which we must think it worth while to part with all we have for the purchase of. It is by faith in Christ, and love to Christ, that we must hold fast what we have received. For this

r Prov. ii. 10. tt 1 John ▼. a

• Prov. xxiv. 13,14.

t Luke ix. 44. ▼ 2Tim. ij. 1.

A SERMON CONCERNING THE

reason wc must embrace these sound words, because we find so much of Christ in them. He is tliat golden thread that runs through the web of the whole gospel. St. Austin somewhere says of himself, that before his conversion he took great delight in reading the writings of Tully, the Roman orator, but now (says he) I cannot relish them at all, as I used to do, because I find nothing of Christ in

them.

(3.) Which has Christ for its end It mu.st be that faith and love which has an eye to Christ; which has .this always in view, to glorify Christ, and to be glo-rifiedwith Christ: that/at'M which presses toward its own perfection, in the immediate sight of Christ; and that love which presses toward its own perfection, in the everlasting enjoyment of him.

Application.

Let me now close with a few words of exhortation, in reference to the form of sound words.

1. Let us bless God, tliat our lot is cast in a land of light; that he who determines the times before appointed, and the bounds of men's habitations, has determined ours so well, and so much to our advantage ; that those statutes and judgments, which the heathen have not known, are revealed to us. We can never be f nough thankful to God for this distinguishing favour, his manifesting himself to us, so as not unto the world. Blessed are our eyes, for they see the joyful light, and our ears, for they hear the joyful sound, which many prophets and kings desired to see, desired to hear, and might not.* We can never be enough thankful to God for it, that living in a Christian nation we have Bibles; in a protestaut nation, we have them in a language we understand; that to us are committed the oracles of God,' the lively oracles,yiih more advantage than to the Jews of old; that with us are the priests, the Lord's ministers, sounding with his trumpets.' So many and so great are our privileges, above most other nations, that it may justly be expected, I wish it could be as justly said, Surely this great nation is a wise and understanding people*

2. Let us particularly be thankful to God, for the forms of sound words, both ancient and modem, which we have among us; for our catechisms and confessions of faith ; that we have plenty of them, and variety of them, not clashing and contradicting each other, but rather confirming and illustrating each other; for to Christ they all with one consent bear witness, and to the law and to the testimony they all appeal: though the methods be different, they meet in the same centre; and tend to direct those of diiferent tastes and capacities to it likewise.

3. Let parents and governors of families make

conscience of instructing their children, and servants, in the forms of sound words. Here this work must begin, for it must begin betimes ; Whom shall he teach knowledge ? Whom shall ^e make to understand doctrine ? The prophet there answers. Them that are weaned from the milk, and drawn from the breasts:^ when they are very young, under the immediate care of their mothers or grandmotliers, as Timothy was : they arc the teachers of babes.** When Solomoa was tender, and only-beloved in the sight of his mother,^ she taught him.^ The history of the Scripture is most proper to acquaint your children with in the first place; we see how soon they apprehend, and are affected, with other stories, and why may not impressions be made upon them as soon by the Scripture stories. Pleasant and profitable instructions may also be g^ven to children by the psalms for singing, and by divine poems and verses suited to their capacity.

It will be of great use likewise to your children, to be told betimes, what it is supposed natural for them to^ask, What we mean by this and the other religious sei'vice,* Tell them why you read the Bible with so much veneration: because it is the book of God, and holy men wrote the several parts of it, as they were moved by the Holy Ghost. Tell them why you make conscience of praying to God so solemnly every day: because you have a necessary and constant dependence upon God, and npon his providence and grace, that you are daily receiving mercy from him, and daily need his favour. Tell them why you observe the Lord's day, and make such a difference between that and other days; that it is in remembrance of the creation of the world, the resurrection of Christ, and the pouring out cf the Spirit. Especially tell them of their baptism ; take all opportunities to let them see children baptized, (in order to which it is very gpod to have it done publicly,) and tell them, thus they were baptized in their infancy, and by that solemnity dedicated and devoted to God the Father, Son, and Holy Ghost; and what was done for them then, they mast now do for themselves. Tell them of the corruption of their nature, which needed cleansing; and of the grace of God in Christ, in which there is a cleansing virtue.

Set them to learn their catechism ; let them commit some portions of Scripture to memory, as you find they are able to do it; and examine them, what they can remember of the sermons they hear. You will meet with some difficulty herein from the corruption of their nature, which you must endeavour to get over as much as may be by a gentle hand; give them instruction with all possible freedom and familiarity, with compassion and condescension to their capacity. Those teach these things most dlli-

Matt. xiii. le. 17. I Deut. iv. 0.

i Rom. iii. 3. 7 2 Chron. xUi. 18. • Isa. xxviii. 9.

b Rom. li. 90. d Prov. xxxX. 1.

e Prov. W. 3. • Ezod. xli. &S.

CATECHISING OF YOUTH.

837

gently to their children, not who are the most dicta-toiial in doing it, and make the fpvatest noise, hot who talk of them/refif«fi//jf; when they sit in the boose, and walk by the way, when they lie down, and when they rise op,' frequently dropping good instrnctions among their children: and if bat one in ten insensibly slip into their minds, and fasten there, what good proficients may we hope they will be in time. Contrive how to make this work, as much as may be, a pleasare and delight to yonr children and servants, and not a task, or a terror, or a drudgery. Teach them as Christ teaches, who is meek and lowly in heart

4. Let the ministers of Christ look upon themselves as under a charge to feed the lambs of Christ's flock. All the reformed churches make this a part of their work ; to be done either pnbliclyor privately ; either in their solemn religious assemblies, or in meetings on purpose for this work; or in visiting their families, either by themselves, or, as in some churches abroad, by some other proper persons qualified for, and deputed to, this service particularly. Private catechising has the advantage of a more particular application to the persons catechised: public catechising has the advantage of a more general edification; and therefore both should be used in their season, or |hat which, all circumstances considered, may turn to the best account

0 that we who are ministers, were filled with a zeal for the spiritual welfare and eternal salvation of young people, and a concern for the rising generation ; and were to do our utmost as our ability and opportunity is, to fill the minds of young ones, in their early days, with the knowledge of Christ, and to fix them for Christ, that the next generation may be better than this. And O that those who are employed in public catechising, may see of the tra-Tail of their souls to their satisfaction, and not labour in vain!

& Let us look with pity upon the great numbers of children, even in our own land, who are not taught these forms of sound words, but are bred up In ignorance and profaneness; strangers and enemies to Christ and true Christianity. They are poor, they are fooUth, they know not the way of the Lord, nor the judyment of their God,t They sit in darkness in a land of light, and walk on in darkness, and if infinite mercy do not interpose to prevent, they are hastening into utter darkness. If you can do any thing, sirs, have compassion upon them and help them; pick up some of those neglected, abandoned young ones, you who have ability, and rescue them from ruin, by putting them into a way of receiving instructioB. We have charity schools set up in the city and country ; which, if managed by the rules of catholic Christianity, have a direct tendency to

f Dent vL 7. r Jer. v. C k i Gor. IIL IS. i Horn. ziv. 17.

the bettering of the world, and the reforming of the next age, if the reforming of this should be despaired of. What is given to the support and encouragement of them, is charity, both to soul and body, and will be fruit abounding to your account.

6. Let those who have heard and learned the forms of sound words long ago, retain them still, and improve more and more. I have reason to think I speak to many who were blessed with a good education, were trained up in the way wherein they should go: I beseech* yon examine yourselves, not only whether you have not departed from it, I hope you have not quite deserted it, but what progress have you made in it ? What have you built upon that foundation ? Has it been wood, hay, and stubble;'' airy notions, nice speculations, perverse disputings, and strifes of words ? or has it been gold, silver, and precious stones; advances in serious godliness, in holiness, and heavenly mindedness, and the power of that kingdom of God, which is not meat or drink, but righteousness, and peace, and joy in the Holy Ghost .^ Go on and prosper, for the Lord is with you. But if you have in any degree let go that good thing which was committed to your trust, I beseech you bethink jrourselves whence you have fallen, and remember again what you have received and heard, and hold fast, and repent. Be watchful, and strengthen the things which remain, that are ready to die»^

7. I must not part without a word to you, whose request brought me to this service here to-day, you * who are catechised in the principles of religion, that you may grow yet more and more in the knowledge of Christ and Christianity.

(1.) Carefully attend to the instructions that are given you; and treasure them up, vrith sincerity, and all the marks of reverence and seriousness. Give attendance on, and attention to, what is taught you, and set your heart to it. You must take pains, else you cannot expect to reap advantage; for it is in labour that there is profit Be careful to mark what is said, not critical to make remarks upon it; and give account of it with afiection, but without affectation; and attend here not for ostentation, because you think yourselves better than others, but for your edification, because you would be better than you are.

(2.) Pray over what is taught you, and beg of God to bless it to you. Man can but teach the outward ear, it is God only that can bring it to the heart, and in that respect none teach like him. It is he who teaches with a strong hand,^ and then the teaching is eflfectual; who seals the instruction,"* and then it is abiding; who gives the understanding, and opens the heart. Look up to him therefore by faithful and fervent prayer, for that grace of his which is necessary to your profiting by the means of grace. You

k Rev. la 3, a

I IfluvULII.

Job xxxiii. le.

A S£RMON, &c.

crave his blessing upon the food for yoar body, that it may be noarishing to yoa; and can yon expect your spiritual food should nourish yon without that blessing, or that you should have that blessing, if you do not pray for it? That good thing which is by the word committed to you to keep for God, do you by prayer commit to God to keep for you, and bring it to your minds when yon should use it

(3.) Live as those who by attendance on such an exercise as this, make a profession of religion above many others. Hereby you seem to be more solicitous about your souls, and more inquisitive concerning the way to heaven, than your neighbours; but what will it avail you that you seem to be so, unless yon be really so ? The tree will be known by its fruits. Evidence that you receive not so much instruction in vain, by the exemplary purity and piety, seriousness and strictness, of your whole conversation. By

your justioe and charity, and unshaken veracity and fidelity; your sobriety and temperance; your humility and meekness; your conscientious obedience to your parents and masters, and a steady course of godliness and honesty; you ought to adorn the doctrine of God our Saviour. I remember Epictetus^pressing his pupil to show by his practice of virtue, his profiting by the instructions given him—illustrates it by this similitude: ** The sheep,'' says he, ** do not come to their shepherd, and show him how much meat they have eaten, but they make it to appear by their growing fatter and fitter for use." Thus, therefore, do you make it appear, that you improve in Christian knowledge, fty the agree-iihlenese and evenness of yonr Christian practice^ and your perseverance in it to the end, that you and we may rejoice, in the day of the Lord, that we have not run in vain, nor laboured in vain.

A MEMORIAL OF THE FIRE OF THE LORD:

IN

A SERMON,

PREACHED SEPTEMBER 2nd, 1713, BEING THE DAY OF THE COMMEMORATION

OF THE BURNING OF LONDON, IN 1666.

AT MR. REYNOLDS'S MEETING-HOUSE, NEAR THE MONUMENT.

Numbers xi. 3.

And he called the name of the pUtee Taberah, becauee the fire of the Lord burnt among them.

We haye here an account of the pnideot and pions care which Moses took, to preserve the memorial of a fire which happened in the camp of Israel, by giving a new name of suitable signification to the place where it happened; which being left upon record here, in the book of God, is a monument of the fire, further visible and more durable than this pillar of stone, the monument hard by, and will outlast even the pillar of salt; for wherever, in any age, the books of Moses are read, and they shall be read in every age to the end of time, there shall this be told for a memorial; that the fire of the Lord burnt among the Israelites, and in remembrance of it, Moses called the pla<^ Taberah,

And thus it suits the occasion of our meeting here to-day, in communion with many religious assemblies in this city, to put ourselves and one another in mind of that fire of the Lord, which, in the memory of many of you, burnt among you to that degree, as to make of this city a heap, this flourishing city a ruin ; a judgment which it was then thought fit, by the annual observation of this day, to transmit the remembrance of to posterity.

Now observe in the text,

1. What the judgment of God upon the camp of Israel was. The fire of the Lord burnt among them. It is called the fire of the Lord, because it fell from heaven, it came immediately from the hand of God : as that fire did, which sometimes consumed the sa-

• I Sam. ill. 14.

b Lev. X. 1,2.

0 Job i. 16.

orifices, in token of God's acceptance of them, when justly it might have consumed the sinners, and taken vengeance on them. Here it did consume the sinners, to signify, that their iniquity was such, as should not be purged with sacrifice or ofiering for ever;» as another time it consumed the sacrificers, when they oflfered strange fires.b

Lightning is the fire of the Lord, as thunder is the voice of the Lord. With that fire Job's sheep, and the servants that attended them, were burnt up.^ It is heaven's fire-arms, with which sometimes dreadful execution has been done. ** Fire and water, ''we say, " are good servants, but bad masters:" the old world was mastered and destroyed by water, and this is reserved unto fire.** God has treasures of both in his magazines, which he has laid up against the time of trouble, the dag of battle and war.*

This fire of the Lord burnt among them, among that people whom God peculiarly favoured, when by sin they displeased him, and his anger was kindled against them.' Though the pillar of cloud and fire was over them to protect them, while they kept themselves in the love of God, that should be no security to them, when they rebelled against him. It burnt the bodies of many of them to death, they were killed with lightning; or, perhaps, it burnt their tents and goods; It consumed, (so the original is, r. I.) in the uttermost parts of the camp, not saying whether persons or dwellings. Our translation determines it to persons, them that dwell there; but the quenching of the fire, (v. 2.) seems rather to in* timate that it was the tents that were burnt. It kindled in the utmost parts of the camp, where the inferior sort were, the mixt multitude, who were

d 2 Pet. iii. 6,7. • Job xxxvuL 33.

f Numb. xi. 1.

COMMEMORATION OF THE

generally the riDgleaders in every mntiny; the jadg-ment began where the sin began. Or, it intimates that God came npon them by degrees, seizing those first who were of lower rank, that others might take warning. Or, this fire began in the utmost parts of the camp, as if it would take all before it

Now this, among other things, happened to them for example,' and was intended to be a warning to us, that we sin not after the similitude of their transgression. The people complained; that was it that provoked God to kindle this fire among them. Let those who are of a fretful, discontented spirit, who are always complaining of their lot, complaining of every event, quarrelling vrith God and his providence, diminishing every mercy, and doubling every cross, see in this instance, what an exceeding sinful sin this is, and how provoking to God. Those who ate always complaining for trifles, must expect to have something given them to complain of. As on the one hand nothing is more acceptable to God, than our humble acceptance of all he says>ind does. CQuii Deo plaeuit ? Cui Deus plaeuerit — Who pleases God I The man whom God pleases, Aug.) so on the other hand, nothing is more displeasing to God, than our being displeased at his disposals.

2. The memorial of this judgment, to transmit a traditional knowledge of it to posterity, Moses called that place, Taherah, Ineendium^ Combustio — a Bum" inffn The Seventy translate the Hebrew name E/i-nvpiofioQ, Moses knew too well how apt the people were, soon to forget the works of God, both his mercies and his judgments, and therefore was very industrious to fix in their minds the remembrance of them; and contrived means to revive the remembrance of them, when it should begin to dwindle and die. This fire of the Lord, though it burned but in the uttermost part of the camp, and was soon quenched, yet must not be forgotten; he therefore calls the place Ta6eraA—Here the burning was. And if posterity ask. What burning? It will be answered, the burning of a part of the camp of the Israelites, with the fire of the Lord, for their discontent and murmuring. And we find Moses himself, near forty years after, putting the next generation in mind of this very thing, purely by the mention of this name, as he did of other the like sins and judgments, by the names he had given to other places for the same purpose: And at Taherah, and at Massah, and at Kihroth-Hattaavahy ye provoked the Lord to wrath."

But by recording those things in his sacred writings, he has more effectually preserved the memorial of them, and transmitted it even to us, whose lot is cast in the ends of the earth, and upon whom the ends of the world are come.* And this is one of those passages of story, which the Psalmist would

r 1 Cor. X. 6. k Pi. Izxvlii. 6,21.

h Deut. iz. 2S. 1 Jer. vii. 12.

i 1 Cor. X. 11. n Bccl. vii. 13.

have the fathers to make known to their children, that they may tell them to theirs; That God heard their murmuring^ and was wroth, so a fire was kindled against Jacob}-

So that hence we may gather this lesson:

That a lasting memorial ought to he kept of the fire of the Lord, when it has at any time burned among a people.

As the mercies of God ought to have their memo-rials, and used to have in the church of God names of remembrance, stones of remembrance, songs of remembrance, days of remembrance, of which it were easy to give numerous instances in Scripture ; so the judgments of God too should be remembered, for they are improvable as well as his mercies, improvable not only by the sufferers themselTes, and by their neighbours at the same time, but by their successors afterwards, as Shiloh's ruins were Jerusalem's instructions,' many ages afterwards. Care must therefore be taken, not only to preserve the remembrance of them in our own bosoms, but to transmit it to the generations to come, for their benefit.

For it is not enough to remember these works of God, but we must consider them,'" must wisely consider ° them, so as to understand them, and make a good use of our remembrance of them. As we must remember God's commandments to do them,** else we remember them to no purpose; so we must remember God's providences, not merely as matter of discourse among ourselves, or information to our children, but with suitable affections working in oar spirits, and suitable impressions made upon thera. Lo, this, we have searched it, (says Eliphas,) so it is, hear it, and know thou it for thy good,^

(1.) We must often call to mind the personal and private rebukes of Providence, which we ourselves and our families have been under. The history of a man*s own life is as useful a piece of history as any he can study; and here a man must be his own historian, and his own reader; and therefore under both characters it is to be hoped he will be careful, and faithful to himself. God's counsel to Israel is good counsel to every Israelite, Thou shah remember all the way in which the Lord thy God has led thee in this wilderness, how he humbled thee, and suffered thee to hunger, and chastened thecy as a man chasteneth his son.**

We should remember what God has spoken to us, not only by his word, giving earnest heed, lest at any time we let it slip,^ but by his rod, for that also has a voice, an articulate, intelligible voice, and is sent to us on an errand, and waits for an answer; and the voice of both we should now both hear for the time to come, and hear from the time past; and the repeating of the lessons we have been taught by

B Ps. Ixiv. 0. e pg. ciii. IS.

q Deut vHi. 2, 3, 5.

P Job V. & T Heb. ii. I.

FIRE OF LONDON.

841

both, is confessedly necessary to our learning of tbem perfectiy.

Apt enongh we are to complain of our former aiBictions, too apt to remember them, with peevish reflections upon the divine Providence, and the in-straments of it, and vain boasting of what hardships weha?e gone through. But we should remember tbem, to renew our repentance for the sins that pro-cared them, our thankfulness for the mercy that supported us under them, oar patient submissions to tbe will of God in them, our improvements in knowledge and grace by them, and the good resolutions of better obedience we made under them; it is for tbis end that we are to preserve memorials of our troobles: as the lamenting church remembered the afBiction and the misery, the wormwood and the gall. My 8<nd (says she) huth them still in remem-kranee, and it humbled within $ne,* And as David penned many of his psalms, to keep in remembrance, and to bring to remembrance, the distresses he was io, that at the same time he might recollect, for his present bene6t, the frame of his spirit, and the workings of his heart under them.

Ton have all found your days upon earth to be full of trooble, though not all alike so; review the troubles of your life, that what was ill done by you in tbe day of your affliction, may be undone by repentance ; and what was well done, may be done again, may be better done, and kept always in the imagination of the thought of your heart Let not your ncknesses and pains be forgotten; Hezekiah took care that his should not, but should be kept in remembrance by his vmting, when he bad been sick and was recovered.* Let not your losses in your estate, your crosses and disappointments in your affairs, be forgotten; Let not the death of yonr dear relations, and tbe breaches thereby made upon your comforts, be forgotten. Naomi took care that her complicated griefs of both those kinds should not be, when she changed her own name, Call me not Naomi, etU me Mmra.^ David took care that his should not, when he penned the 39th Psalm (it should seem) Qpon occasion of the death of some friend who was dear to him, and left upon record his prayer under tbe affliction, Lord^ mahe me to know my end, and his promise, 1 wiH tmke heed to my wayi.^

By remembering your afflictions in this good man • ser, and for these good purposes, you may not only regain the benefit you formerly got by them, but may gain more; as having now your thoughts more cool and sedate, and under command, than they were in tbe horry of the affliction. The chastening for the present is grievous, and perhaps we are under it, as Job was,/ic// ofean/usion ; but it is afterwards, when it eomes to be reflected upon and reviewed, that it

• Lam. IH. 19, SO. > ba. xzzviii. 9. « Rath i. 90.

▼ Ps. xxxiz. 4. • w Heb. xif. ll.

yields ihe peaeeMe fndt of riyhteouenes*;' fruit that remains.

By a due remembrance of former convictions, if we received them aright, like the tender and tractable child, we shall be kept from returning to folly, and so prevent another correction; and, like the burnt child, dread the fire.

(2.) We must often call to mind public judgments, judgments upon the communities we are members of; upon the land and nation, God's controversies with them; upon the city, his voice that has cried to it; for as in the peace thereof we have peace, so in the trouble thereof we have trouble, and must feel it. Those are unworthy the honour of Zion's sons, who think not themselves concerned in Zion's sorrows, her past as well as present sorrows.

Though God by subsequent providences In favour of a returning people, may have superseded the fast of the fourth month, the fast oftheffihj the fast of the seventh, the fast of the tenth, so as to turn them into joy and gladness, and cheerful feasts ;* and by the abundance of our comforts, may make us to foryet our miseries, and to remember them as waters that pass away ;' to forget all our tail,* as Joseph did; yet we must still remember to make a pious improvement of it; must still be sowing, sowing in the spirit, though the tears in which we sowed be in some measure wiped away: and to assist you herein, as God enables me, is my desire and endeavour at this time, that our coming together may not be in vain.

God has many ways contended with us of this nation, with you of this city; as we have been, like Israel of old, favoured with many privileges and advantages above our neighbours, both for life and godliness, whence it might justly, and with good reason, have been inferred, as it was concerning them. Surely this great nation is a wise and understanding people;^ so, being found like them, notwithstanding this, a foolish people and unwise, nay, a rebellious and gainsaying people, we have like them fallen under severe judgments: for the more rich a people's privileges are, the more provoking their sins are, and consequently the heavier are their punishments; for even in this life, especially in dealing with communities, (which as soch can be dealt with in this life only,) God sometimes observes a proportion between the sins and the plagues.

Some have observed, that God's judgments upon us in this last age, have been the sorest in their kind of any other; like that concerning which the prophet appeals to the old men, and to all the inhabitants of the land, whether there had ever been the like in their days, or in the days of their fathers. *» Never was there such a plague in this nation, as that

s Zecb. Till. 19. r Job zi. 10. • Deut. !▼. 6.

• Qen. xlj. 61. b Joel i. 9.

COMMEMORATION OF THE

in London in 1666. never such a fire as that the year after, never sach a dreadful storm as that about ten years ago, as if God were heating the furnace $even time* hatter; for he will bring greater judgments on those who are not wrought upon by lesser; and when he judgeth he will overcome.

That which I am now to confine myself to, is the fire of the Lord which was kindled in this city, this day 47 years, which in four days' time laid in ashes the richest, the oldest, and the most considerable part of this city, I mean within the walls; and I observe upon the calculation then made, that there was almost as much consumed without the walls, as was left standing within. For thus the survey stood; " 373 acres burnt within the walls, and 75 left standing; but there were 63 acres burnt without the walls." You had 89 parish churches burnt, besides chapels; you had your Exchange, your Guildhall, and the halls of your companies, laid in ashes; and aboye thirteen thousand dwellings lerel-led with the ground.

Some of you can remember it, perhaps by a good token, a sad token, you were burnt out of your houses it may be, and forced to lodge in the fields. It may be some of you were great losers by it, when you were young, and setting out in the world, and it was a great while before you recovered it; it broke the measures you had laid, ruffled your affairs, and put you upon new counsels; or perhaps brought you so much to a loss, that you were at your wits' ends, and at that time knew not what to do; but have since found to your comfort, that God knew what to do for you, and has graciously helped you.

Or though you were not then so far grown up, or so far engaged in the world, as to be sufferers by it, yet you were eye-witnesses of it You saw it rage, you saw what desolations it made; and now you are old, will say it was the most dreadful sight you ever saw. The piteous case of so many ruined families, and their doleful lamentations, could not but be yet more affecting, yet more afflicting; and made you ready to cry with the prophet in a like case, my bowelsy my bowels, I am pained at my very heart, because thou hast heard, O my soul, the alarm of fire! Fire! no less terrible than the alarm of war; Destruction upon destruction is cried,*' The destruction of the fire, u pon that of the pestilence the year before. Many a melancholy story perhaps some of you have told, upon the occurrences of that time, and the impressions they made upon you.— Quaque ipse miserrima vidi — Disastrous things have I seen.

But there is another thing which you must give me leave to inquire. What you remember of it? The faithful ministers of Christ at that time, no doubt, laid out themselves in their preaching, to improve that providence, in dealing with you about

e Jer. iv. 19,30. d Fa. xdv. 18. • Eva iii. 11. f Isa. xxviii. 23.

your souls. Something came from the press upon that occasion, by Mr. Vincent, Mr. Doolittle, and others; and much more we may well conclude by word of mouth. Now what do you remember of that ? What account can you give of the sermons yon heard upon that occasion, and of the good impressions they made upon you when you were young-, and your hearts tender ? Can you say, through grace, that your consciences were then conTinced and awakened, and that when you were chastened, you were taught out of the law, and the gospel.^ Happy the day, and happy you, if what you then lost by the rod of God, was made up, and more than made up to you, in what yon gained by the word of God.

But the most of you were not then bom, or were so young as to remember nothing of it; yet you have been told of it, perhaps you have read of it, and cannot be altogether ignorant of that event. Blessed be God, there is no occasion for such different sentiments and resentments between the old people and the young, as there were when the foundations of the second temple were laid, when the young people rejoiced to see a temple begun, but the aged wept, because it was so far inferior to the old one. No, if the young will join with you who are old, in bewailing the fall of the former city, you will join with them in celebrating the beauty of the latter;" and let both join in endeavouring to improve the remembrance of that fire of the Loid.

Nine lessons I shall recommend to you, to be learned from that fire which we are this day observing the memorial of.

I. See how terrible God is in his judgments, and fear before him. It was the fire of the Lord that burnt among you; whatever hand of man might be in it, it is certain this evil in the city was the Lord's doing; it was a consumption determined by the Lord of hosts,' and the breath of the Almighty that kindled the fire, and directed all the motions of it It was the Light of Israel, who is and will be a rejoicing Light to his people, that was then as a fire, a consuming fire ;> for so our God is and will be, to those who rebel against him; and the Holy One of Israel, who was then as a flame, that devoured so many churches and houses, as if they had been briers and thorns, in one day.

See how terrible God's majesty is; when he came down upon an errand of mercy, to deliver Israel out of Egypt, he appeared in a flame of fire in the bush;^ and at Mount Sinai, the sight of the glory of the God of Israel, was like devouring fire in the eyes of the children of Israel '} but much more terrible is his justice to them that provoke- him. If the glory of his greatness be like fire, to a people who are entering into covenant with him, much more will the

V ISB. X. 16, 17.

h £zod. iii. 2.

I Eiod. xzIy. 17,

FIRE OF LONDON.

843

terror of his wrath be so, to a people who have broken coTenant with him.

Come, behold what desolations God has made, and say with Moses the man of God, upon the re^ew of the judgments of God inflicted on Israel in the wilderness, and this at Taherah, among the rest. Who kncms the power of thine anger ?^ Say as the men of Bethshemesh said, when there was sach a slaughter made among them who looked into the ark. Who ii able to stand before this holy Lord God?* Say as the sinners in Sion are forced at length to say, and the hypocrites when fearfulness surpriseth them. Who among us shall dwell with the devouring fiames^ (by which some understand God himself,) with the everlasting burning f Say as David, Mg ^sh tremblethfor fear of thee, and I 4sm afraid of thy judgments :^ and conclude with the apostle. It ie a fearful thing to fall into the hands of the living God."

God has all creatures at his command, and all the powers they haye are deriyed from him, and by them he designs to keep the world in awe. The power which the firo has to consume and destroy is from him; when he pleases he can countermand it, as in the case of the three children; and when be pleases he can commission it, and enforoe its operations, and direct its motions. The voice of the Lord divides the/lames of fire^ sends one flame one way, and another flame another way, and each on its respectiye errand.

Let the thoughts of the flre of London fill us with a holy awe of God, and a filial fear of his wrath; that fire of the Lord, which when it is kindled but a little, much more when it is kindled to such a degree, we shall see cause to say, Blessed are all they that jmt their trust in Atfii.<i Fear ye not me, saith the Lardy' that with a touch, with a frown, with a look, can make the iiuwsitatfu smohe ? that with one spark of fire can lay heaps upon heaps ? Let the earth tremble at his presence, much more at his absence, and his departure in anger.

See what fools they are, who make this God their enemy by sin, and engage his power against them, and yet when they haye done so, bid defiance to his justice, challenge him to do his worst, saying, Let kim make speed, and hasten hie worh, that we may see it* Is this a God to be jested with? Be not de-ceived, he isnotmoehed. Presumptuous sinners, who play with this fire, who stretch out their hands against God, and strengthen themsehes against the Almighty, who run upon Aim, even upon his neeh, upon the thich bosses of his huekUr} will find to their cost, that none ever hardened his heart against God and prospered. God has access with his flames to men^s hearts, as well as to their houses, can kindle a fire in their bones, a fire in their consciences, that shall secretly waste

k Ptal. xc. 11. 11 Sam. y\. so. m Isa. xzxiii. U. • PbL cxlx. M», o Heb. x. 31. p PnL xxlx. 7. q Pnl. it. is.

and exhaust their spirits, a ^r^ not blown, not seen, that shall consume them, a fire that shall bum to the lowest hell, and never be quenched.

Give all diligence, therefore, to make your peace with this terrible God: it may be done, it shall be done, if it be not your own fault. Fury is not in him, and yet it is to no purpose to think of contending with him; to make opposition, is but like putting briers and thorns before a consuming fire, which, instead of stopping its progress, does but make it bum the more furiously. Let him therefore take hold on his strength, that he may make peace, atid he shall makepeace*^

And haying made your-peace with God, keep yourselves always in his love, and take heed of turning yourselves out of it; and while you do so, solace yourselves in his love, and believe that this God of power vriil be your protector, and a wall of fire round about you.

II. See what a mischievous thing sin is, which provokes God thus to be our enemy, and to fight against us. If it was God's justice that burnt London, Jt was man's injustice that brought fuel to the fire; for a fraitful land is never turned into barrenness, nor a flourishing city into rains, but it is for the iniquity of them that dwell therein.* God never contends with a people, but it is sin, it is sin tliat is the cause of the controversy. National sins briug national judgments. The sins of a city bring misery upon it; Jerusalem hath grievously sinned, therefore she is removed,^ When the men of Sodom were wicked, and sinners before the Lord exceedingly, it was not long ere he rained hell from heaven upon them; and when all flesh had corrupted their way, presently they were cut down out of time, and their foundation overthrown with a flood. It was the wickedness of the city, that made it combustible matter for the Are of God's wrath to fasten upon, Iliacos intra muros peccatur et extra-—'Sin reigned within and without the walls. When sin abounds both within the walls and without, no wonder if the fire prevails in both.

London was then told by the watchmen upon her walls, what the sins were that provoked God to lay it waste; they had then a loud call to show this Jerasalem her abominations, which might be read in her desolations. It was then justly observed, that for some time before the fire, the power of vice and profaneness was grown more exorbitant than ever, more daring, more threatening, that it insulted and triumphed over the restraints and checks which for some years before it had lain under, and now set.them at defiance. It was observed, remember, not long since, by a venerable body, '* That at that time, to avoid hypocrisy, men ran into open impiety:" and I have heard it complained of, by those who lived at

r Jer. V. as. • laa. ▼. i9. % Job xv. ss»a6.

n laa. xxvii. 4,5. « PnO. cvi>. 34. w Lam. i. 8.

COMMEMORATION OF THE

that time, ** that debaachery was made by many a test of loyalty; and a man was saspected to be disaffected to his prince, if he did not profane the name of his God/' Was this the character of the times immediately preceding that desolation ? And oonld any other be expected, but that God should visit for these things, and that his sonl should be avenged on such a city, such a nntion^ as this f^

Sabbath-breaking is a sin for which God has particularly threatened to contend by fire: If ye will not hearken to me, to hallow the sabbath day, I will kindle afire in the gates ofJerusaUmJ How sabbaths had been profaned in those times of licentiousness, is easy to conjecture; and if we may make remarks upon the circumstances of a judgment, in order to the improving of it, it must be taken notice of, that the fire began between one and two of the clock on a Lord's-day morning, as if God would thereby intimate, that it was kindled to avenge the quarrel of his sabbath.

How should this increase our hatred of sin, that evil and bitter thing, by which we have procured such things as these to ourselves, which has been the destruction of souls, bodies, families, cities, churches, nations, worlds; which is not only the reproach, but the ruin, of any people. What a dread should we conceive of the fatal consequences of national sins, which would fix us among those holy mourners, who sigh and cry for the abominations that are committed amongst us.' Methinks this should put life into the despised and almost deserted cause, of the refonnation of manners among us, that in the prosecution of it, we not only consult the glory of God, the honour of our holy religion, and the good of precious souls, but the peace, safety, and prosperity of the communities we are members of. -The surest way to prevent another fire, is, to discountenance and suppress that immorality and profaneness, for which the fire of the Lord has burnt among you.

Not that this was the only g^round of God's controversy with the city. Even the professors of religion, who run not with others to an excess of riot, contributed to the guilt which kindled those flames, by their lukewarmness and indifference in religion, their pride, and vanity, and worldliness, and neglect of family worship, as they were often then told by their faithful reprovers. Under such public calamities, our business is not to judge and censure others, but each of us to take blame and shame to ourselves, and seriously to ask. What haee I done f

And yet we must be very regardless of the work of the Lord, and the operation of his hand, if we do not observe, that London's plague and fire came but three or four years after the casting out and silencing of a great number of able, faithful ministers of Christ there, and all the nation over, because they

X Jer. V. 0. 7 Jet. zvii. 97. ■ £iek. Is. 4. • Jer. xxzvi. 16.

would not sin against their consciences. Jerusalem was burnt the first time, for misusing the messengers of the Lord ;* and the second time, for laying hands on the disciples of Christ, and persecuting them ;^ for Christ resented what was done against them, as done against himself.

At least we must be allowed to observe, that the fire happened not six months after the commcDcing of the Five-mile Act, by which they who, but a little before, were turned out of their churches, were bar-barously turned out of their houses, and not suffered to live within five miles of any corporation, or of the places where they had been ministers. It was the observation of a wise and good man at that time, *' that as it was in mercy to many of the ministers, that they were removed out of the city, before that desolating judgment came; so it spoke aloud to the government. Let my people yo, that they may serve me; and if ye will not, behold, thus and thus will I do unto you." This he thought was the Lord's voice, then crying in the city.

III. See what an uncertain thing this world is, an4 all our possessions and employments in it. If men would but believe the preacher's text and doctrine, which is delivered to us, not only as the word of the Eternal God, which therefore we may venture to believe, nay, are bound to believe, but, in compassion to our infirmity, is confirmed to us by the observation and experience of the wisest of men, A U it vanity — vanity of vanities, and vexation of spirit, and would live up to their belief of it, it would save them a great deal of trouble \ for how many sore crosses and affiictions does the worldliness of our hearts need and call for, to give us a sensible demonstration, that we may come under the needfol conviction of the vanity of this world, and its insufii-ciency to make us happy.

How plainly may we read this, by the light of London's flames! How many well-furnished houses and shops were then consumed in a little time! It is part of the lamentation of the ruin of Babylon, that in one hour so great riches is come to nought,'*^ How many who were worth thousands over-night, were so impoverished by the fire, that they were worth nothing, or next to nothing, by the next morning! Like Job, whom the rising sun saw the richest of all the men of the east, and the setting sun left poor to a proverb. Our Saviour speaks of the danger we are in, of losing our treasures upon earth, by the moth that corrupts, or thieves that break through and steal ;^ but this loss of it by fire, is worse than either. What the moth has been in, may yet be good for something, and what the thief has stolen, may perhaps be recovered; but what the fire has consumed, is quite lost, and past retrieve. How sudden and surprising was this desolation,

bLukexsl. IS.

c Rev. xviil. 17.

dlfattvi. 10.

FIRE OF LONDON.

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bow little thought of and expected by the sufferers, who hoped tlicy had goods laid up for many years, and houses that should endure to many generations, when the fire comes with a warrant to seize them this night, and to strip them of all; and thereby to teach you and me not to bo&st ourselves of to-morrow, since we know not what a day, what a night, what an hour, may bring forth.* And in how little time was the desolation accomplished! Three or four days reduced to ashes buildings that had been long in rearing, and treasures that had been long in gathering.

This is a good reason why the rich man should not glory in his riches, for as the flower of the grass, which is scorched by the sun, they pass away ' and are gone, and their place knows them no more; a good reason why we should not be secure in the enjoyment of our worldly possessions, nor flatter ourselves with the thought, that to-morrow must needs be as this day, and much more abundant; that we shall die in our nest, and that our mountain stands so strong, that it cannot be moved, when we know not what agn^at change a very little time may prod ace.

It is a good reason why we should not make these perishing things our portion, nor lay up our treasure in them; and why we should sit loose to them, and take our aflfections off from them: for shall we set our eyes and hearts upon these things that are not, that make themselves wings and flee away ;v that are liable to a thousand destructive casualties, and are therefore unworthy of our esteem and regard, esspecially, when they stand in competition with the trae and everlasting riches ? It is therefore our wisdom to be dead to these things, because if we be, we shall the better bear the disappointment, if they should be thas taken from us, and we shall easily say, it was what we looked for. Your houses, and shops, and goods are combustible things: call them so, and put a value upon them accordingly, as you do upon paper-buildings, and give all diligence to make that snre, which will be made sure. When Jerusalem's desolation was hastening on, the inhabitants had this needful admonition given them. Arise jfe, and depart^ this is not your rest, for it is polUted,^ it is true of all things here below, they are pollated with sin, and are hastening towards their rain, and therefore cannot be the repose of our souls. What then should we do, but arise and depart from them ?

Neighbourhood, which is the pleasure of cities, where houses join so close, may prove of ill conse-qoence, and serve but to spread and propagate the flames: of that therefore, no more than of other present comforts, let us not be over-fond.

rv. See how malicious the enemies of our peace and our holy religion are, and what need we have

• ProT. jocvii. I.

f James i. lo.

ff Prov. sxili. A,

to stand upon our guard against them. There is a day that will bring to light the hidden works of darkness, and bring into judgment every secret thing, and to that day must be referred the full discovery of the cause of the fire of London. There was as full a demonstration given as could be, by the master of the house where the fire began, that it could not possibly be by accident, which gave abundant cause to think that it was designedly set on fire by Romish incendiaries, for the weakening of the protestant interest, which they have all along been, and still are, aiming at the destruction of.

The parliament met soon after tfie fire, and pre-sently, even that House of Commons appointed a committee to inquire into the causes of the late fire; before whom abundance of informations were given in and proved, which were afterwards printed ; but the parliament was prorogued before any judgment was given upon them. But it seems very evident, upon the concurring testimonies then given in, to which I refer you, that it was the execution of a popish design. One Robert Hubert, a French papist, being taken up upon suspicion, confessed that he was one of those who fired the baker's house, that was first set on fire, with a fire-ball; and he was executed for it. Many others were taken throwing fire-balls, but by some means or other made their escape, as appears by the report of that committee.

I would not be found insinuating any causeless, groundless jealousies, nor incensing men with enmities against the persons of any; our religion teaches us to forgive our enemies, and to pray to God to forgive them ; we may not call for fire from heaven upon those who are set on fire of hell against us.*

But if this be true, as we have reason to think it is, surely it cannot but confirm and increase our detestation of popery, and fill us with a holy, heavenly zeal against that strong delusion. Can that be the religion of the meek and humble Jesus, which needs, and prescribes, and uses such methods for its own propagation, as not only Christianity abhors, but even humanity startles at, and is shocked by ? Our Lord Jesus would not force his way, no not to Jerusalem, by destroying a poor village, and that of Samaritans too, that opposed him, and gave this reason for it, that the Son of man eame not to destroy men's lives and dwellings, but to save them T^ How far then are they from, nay, how contrary to, the spirit of Christ and his holy religion, who make no difficulty of destroying a great city, and that of Christians too, for the compassing of their design to reduce a people under the heavy yoke of their tyranny, that had happily escaped from under it. But no wonder they stumble not at heaps of ruins, when they startle not at seas of blood ; but to gain their point, can wade through them without horror.

h HIc. il. 10.

1 James ili. 6.

k Luke ix. A&

COMMEMORATION OF THE

How many treasons, marders, and massacres, have not only been justified but consecrated, wben they have been for the adyancement of the pretended catholic cause! Instruments of cruelty are in their habitation, as in that of Simeon and Levi: O my souly come not thou into their secretJ

And as it should increase our hatred of the Romish religion, so it should increase our dread of the Romish designs against us, and all that is dear to us. The extirpating of that which they call the Northern Heresy, is what they have been aiming at ever since the reformation ; and we have no reason to think they have dropped the design, when not many years ago, it was carried so far, that it was next door to an accomplishment, and no less than a miracle of mercy saved our darling Isaac from being sacrificed to popish tyranny, when it lay bound upon the altar. Or, have we any reason to think that popery has altered its character ? I wish we had: but the methods lately taken to root out the protestant religion in France, besides the persecution we hear of in Poland, at this time, and other instances, are sufficient to convince us, that popery is the same bloody, barbarous, inhuman thing, that ever it was, and therefore its advances towards us are to be as much dreaded as ever; that we may be quickened in our prayers to God, to fortify our bulwarks against that complication of sins and judgments, and to lift up a standard against that enemy, even when he comes in like a flood. Cry earnestly to God day and night, that he would turn all the counsels of popish Achi-tophels into foolishness; and I trust he will, as he has done many a time.

v. See how graciously God often remembers mercy m the midst of wrath, and in compassion takes up his controversy, when he might in justice proceed in it. You have a monument of the judgment, here where the fire began, but in every place where it stopt, the houses that escaped are so many monuments of sparing mercy. Yon can easily perceive, by the different materials and structure of the houses, just how far the fire proceeded: when you observe this, say, It is of the Lord's mercies that we are not consumed/^ that all was not consumed, that God did not make a full end, but that, when he overthrew some of you, as he overthrew Sodom and Gomorrah, yet others of you were as brands plucked out of the burning." The quenching of the fire at Taberah* is here recorded with the kindling of it, that we might learn to sing of mercy and judgment, and sing unto God of both, for in both his hand is to be seen.

When God had made London as a fiery oven in the day of his wrath, and the flames went on like a mighty army, conquering and to conquer, threatening to leave neither root nor branch; then God repented himself concerning his servants, his soul was grieved for the misery of London, and he said. How

I Gen. zUx. 1,8.

m Lam iii S3-

B Amosiv. 11.

shall I give thee up T How shall I deliver thee ? How shall I make thee as Admah, and set thee as Ze][>oim? In every place whither the fire had spread, much about the same time a check was given to it, and God said to the raging fire, as he does to the raging sea. Hitherto shalt thou come and no further, here shall thy proud waves, thy proud flames, he staid.

Let this be remembered with thankfulness to God^ and to the praise of that mercy of his, which rejoiceth against judgment, and prevents its making a full end; and let us add to this, our own experience of the like seasonable interpositions of divine mercy for our relief. The earthly house of this tabernacle has perhaps been on fire with a fever, or some other wasting, consuming distemper, ready to reduce it to dust and ashes, yet God has staid the progress of it, has said unto us. Live, and the time was a time of love, not to be forgotten.

It ought to be taken notice of as an answer of prayer; we are told here, that when the fire of the Lord burnt in the camp of Israel, Moses, that great intercessor, and as such, a type of Christ, prayed unto the Lord, and then the fire was quenched. And no doubt when London was burning, there were a remnant of praying people standing in the gap, to turn away the wrath of God, who wept and made supplication, and in answer to their prayer, God spared a part of the city. The prophet Amos tells us that when, in his time, the Lord God called to contend by fire, he prayed, O Lord God, cease I beseech thee, and the Lord repented for this. It shall not be, saith the Lord God,^

Let this engs^ge us to call upon God, and encourage us to trust in him in all our straits and difficulties, be they ever so g^eat and threatening: he is a present help in time of need, and the necessity, as it engages his mercy, so it magnifies his power. If we can by faith depend upon him to save us, then when we think we perish, it shall be made to appear that even the winds and the seas obey him.

YI. See how wonderfully God can revive what seemed to be ruined. Now we are remembering the burning of this city, we must by no means overlook the rebuilding of it, and the raising up of another city, phoenix-like, out of the ashes of the old one. I am apt to think this seemed to them who lived then almost impracticable, and there were those who were ready to despair of it. How should they find money to rebuild their houses, and to contribute their share to the public buildings too, who had not only lost their goods in the fire, but lost in a manner their trades too, by which they and their families must subsist? and yet the Lord their God being with them, they built and prospered, and in two or thrpe years, there scarce remained any marks or footsteps of the fire. You may easily imagine how great the destruction was, and yet you will hardly imagine it.

o Numb.xL;i.

F Amos Vii. 4^<sl

FIRE IN LONDON.

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when you obserre how magnificent the repair of it is; for surely the glory of the Utter eity ufaryreat--trthan the glory of the former: I wish it were so apoD the account that the glory of the latter temple 80 far exceeded that of the former, which was the presence of Christ in it

When God made of this city a heap, yet he did not make it to be no city, nor say concerning it, that it should never be built again ;^ it was desolate, bat not, as Babylon, desolate forever; no, nor as Jem-niem, that had seyenty years accomplished in her desolation:' bnt in a little time God had mercy on foor dwelling-places, as the prophet speaks, and the n>3f wa» bmlt again on her oum heap,* and built again vith advantage, more strong, more beautiful, and more uniform than it had been before; as if it had passed through a refining fire, rather than a consum-iag one, and had only been melted down to be cast in a better mould. This was the Lord^e doing, for txet^ he hnild the home, they labour in vain that build I'C and it may justly be marvelloui in our eye*. God has fulfilled to you what he said of Zion and Jerusalem, Though / waejealoue against them with freat fury, yet / am returned unto Zion, and will d€tU in the midst of Jeruealem ; and O that the following promise to Jerusalem might be made good to London, It shall be called a city of truth, and the ntuntainofthe Lordtf hosts, the holy mountain,* How well were it, if the hearts of the citizens were as much improved by the fire, as their houses were!

Let this resurrection of the city out of its ashes, i>e to ns an emblem of the state of Christ's church in the world; it is persecuted, but not forsahen, cast hvn, but not destroyed i' its desolations may some-imes be said to be universal, but they shall not be |>crpetiiaL The protestant interest in many places b broQght very low, and its ruins trampled on, by tbe same that triumphed in the ruins of this city of ovr solemnities, yet we have reason to hope it shall reTi?e, and flourish again, even where it seems razed to the very foundations. It is promised concerning tbe tabernacle of David, which is fallen down, that Sod will build again the ruins thereof,*' and will iet it Qp: when the time comes that Babylon must ^^11 (and fall it must sooner or later,) that promise iball be fulfilled. Let this quicken our prayers to ^od, for the re-establishing of the protestant religion, where it is borne down and trampled on, and '«t OS continue instant in that prayer, and not faint, 'hough we be sadly disappointed in the hands that *« thought should have gone forward in the effect-"i^of it; God will do his own work in his own way »nd lime, if not by might and power, yet by the Spirit, y^e Lard of Hosts; for so Jerusalem was rebuilt, ind before that Spirit the mountains of diflicolty bat lay in the way became plain.* Our care must

n la. xxr. 1 f Dan. \x. a. • Jer. xxx. IS. t P«l. cxxtli. 1. • Z€ch. ?lli. a, a » a Cor. ir. 9. w Acts xv. IS.

be to retain a sincere affection for our holy religion, how low soever the profession of it is, or may be brought, and not think the worse of it for its being deserted, and losing ground. It is the character of the servants of God, that when Zion is in ruins, they take pleasure even in its broken scattered stones, and favour the very dust thereof, they love the ground she stood upon; and let such assure themselves, that the time to favour Zion, yea, the set time, will come. And when the Lord shall build up Zion, he shall appear in his glory, and in doing it will put this honour upon the wrestling seed of Jacob, that therein he will regard the prayer'of the destitute, and not despise their prayer.^ Let Daniel's prayer therefore be ours, and his plea, that God would cause his face to shine upon the sanctuary that is desolate for the Lord's sake.'

YII. See how dangerous our condition is, who have not been reformed by the various methods God has taken with us. You have long since seen your city rebuilt, and the effects of the fire no more remaining, which may supersede the annual memorial of the judgment: but if the ends of it be not answered, there is still occasion to revive the remembrance of it; may not God justly complain of us, as he did of Israel, You have sometimes been overthrown by signal judgments, and at other times saved by signal mercies, yet have ye not returned unto me, saith the Lord,* And we may therefore justly fear, that for all this his anger is not turned away, but his hand is stretched out still.^ Is there any less sinning, or any more praying, in London than there was formerly ? I wish there were. But we have too much reason to fear, that we come under Jerusalem's sad character, when the founder melted in vain.^ Iniquity still abounds and goes barefaced, vice is as daring and threatening as ever; and what will be in the end thereof? May we not. fear, lest God should send gpreater judgments among us, since lesser have not done their work, nor gained their point. There are fires of another nature, which we have reason to fear the fatal effects of, both to the city, and to the land, I mean our unhappy divisions and animosities, and violent heats one against another: the sin that is in our divisions may be justly punished with the ruin that is commonly the effect of them, for a city or kingdom divided against itself is brought to desolation, and becomes an easy prey to the common enemy, who warm their hands at those flames, and doubt not to find their account in setting us at variance one against another.

The removal of the gospel, and the taking away of our candlestick out of its place, would be a much sorer judgment than the burning of the city, and ought to be dreaded and deprecated accordingly. If

papal tyranny should again take footing here, if our

■■ < ■ '

s Zech. iv. 6, 7. 7 Paal- cii. 13,14,16,17. ■ Dan. ix. 17 • AmoB. It. II. b ba. ix. 17. e Jer. vi. 29.

COMMEMORATION OF THE

Bibles should be taken from us, and our ministers be banished or put to death, if the idolatrons mass should be set up in our churches and the consecrated host carried about our streets to be adored, London would look a more melancholy place than it did when it was in ashes. I hope that God, who has hitherto by miracles of mercy saved our holy religion, will still, and that that blessed light shall not die in our hands; I hope it will never come to that; yet I must say we have no reason to be secure, when we consider the desert of our sins, and the designs of our enemies, and especially when we consider the desolations of divers pnitestant churches abroad, that once thought themselves as safe and as likely to continue a& we do. Go tee what God did to Shiloh; what he did to the seven churches of Asia; and let us not be high-minded but fear, for are we better than they ?

The cause of truth and godliness shall be victorious at last, but may meet with many a hard struggle in the mean time. What trying times may be before us we cannot tell, but I am sure it is our wisdom to be prepared for the worst, by being more and more established in the truth as it is in Jesus, by sitting loose to the world, and treasuring up such comforts and experiences^ as will carry us with courage and cheerfulness through the most mournful time, to a most joyful eternity; and then welcome the will of God.

The gospel is not tied to places; its privileges are movable thing^. The kingdom of God may be taken from us, and given to another nation ;*' and what will become of us, if our glory be departed, and all our pleasant things laid waste. The most effectual course we can take to prevent it, is to make a good use of our privileges, and live up to them; as the most threatening step toward it is the corrupting the nation with the vices of its neighbours, which will be as fatal to it as the idols and idolatries of the countries round about were to Israel of old.

I would not amuse people with causeless jealousies, but awaken people to a holy fear and diligence in their duty by these suggestions. There is a startling passage in Mr. George Herbert's poem, called the Church Militant, written I believe about eighty years ago, which has been much taken notice of. After he had showed how the church took rise in the eastern parts of the world, and so moved more and more westerly, he goes on thus:

Religion stands on tiptoe in our land. Ready to pass to the American strand. When height of malice and prodf^ious lusts. Impudent sinnings, witchcrafts, and distrusts (The marks of future bane) shall fill our cup Unto the brim, and make our measure up; When Seine shall swallow Tyber, and the Thames, By letting in them both, pollute her streams;

d Matt xxl. 4a

When Italy of us shall have her will,

And all her calendar of sins fulfil.

Whereby one may foretell what sins next year

Shall both in France and England domineer;

Then shall religion to America flee.

They have their times of gospel ev'n as we.

I remember I heard Dr. Tillotson (afterwards Archbishop) quote these verses of Mr. Herbert's, in a sermon on John xii. 36. Yet a little while is the light with you; (it is since printed in the second volume of the folio edition of his posthumous works;) and having explained the signs of the times to be this, " When the vices of Italy shall pass into France, and the vices of both shall overspread England, then the gospel will leave these parts of the world."—He makes this remark upon it, '* Whether this was only the prudent conjecture and foresight of a wise man, or whether there be not something more prophetical in it, I cannot tell. But we have too much cause to apprehend, that if we do not reform and grow better, God will find some way or other to deprive us of that light, which is so abused and affronted by our wicked lives; and he seems now to say to us, as Christ did to the Jews, yet a little while is the light with you/*

VIII. See what a necessary and constant dependence we have upon God and bis providence for our safety. You have seen how great a matter a little fire kindles, and in a little time, and cannot but think how much all you have in the world lies at the mercy of that merciless element, if God should give it commission. Though you be ever so careful of fire in your own houses, how many careless people are there in the houses about you, which, if set on ^re, would soon set yours on fire; so that we can be no night secure, but that we may be either burnt tn our beds, or burnt out of them. There have been frequent fires in and about the city since this great one, to put you in mind of what God has done, and what he could do; and many other accidents we and our families continually lie exposed to: the dreadful wind ten years ago, showed you that God has more arrows in his quiver, and can bring another judgment without bringing another fire.

Now this should engage us all to have our eye toward the Lord, by faith to dwell in the secret place of the Most High, and abide under the shadow of the Almighty ;• and by prayer every morning and every evening, to put ourselves, our houses and families, under dt%'ine protection, and to beg that the city may be the care of God's providence in a particular manner, and the charge of his angels, as Jerusalem of old was. O that this argument migbt prevail with you, to set up and keep up the worship of God in your families, and to make a business of it, that though I cannot assure you that it will preserve

• P>. zci. 1.

FIRE OF LONDON.

QAfk

yoa from yoar share in common calamities of this kind, all tbin^ come alike to all, yet it is the best course >oa can take to be safe and easy; with what a holy aecarity may yoa lie down at night, and go abroad in the momiogywhen yoa have first solemnly recommended yoorselves and yoars to the mercy of God, and taken the way which he has appointed to engage him for yoa. Sach is the comfort of doing this, such the satisfaction of having done it, that we may well call it work that is its own wages. If yoa make yoar booses little charches for God, he will make them little sanctuaries to yoa, and create a defence upon all yoar glory/

Yoa have yoar engines, yoar watchmen, yoar in-sarances, hat after all. Except the Lord keep the city, the watchman waketh but m vatii.r It is therefore your great concern to make him your friend, and to keep yourselves in his love; to secure the favour of the Roler of rulers, from whom every man's judgment proceeds.!^ He has put you into an easy way of doing this, not hy costly sacrifices and ofierings, but by faithful and fervent prayer, kept up in its life, and not sunk into a formality.

Neither pray ye for yourselves alone, and for your hoases, bat for the city, and parts adjoining, that in the safety thereof you may be safe. Thus approve yourselves true friends to the city, and seek the welfare of it. Yoa are for conscience sake toward God, rendered incapable of serving the city in any civil offices, serve it so much the more with your prayers, serve it in sacred ofiices, as intercessors with God for it; and thank God you cannot be hindered from serving it in this way.

Nor is it enough to keep prayer up in your houses, but you must do what you can to keep sin out of }oar houses, lest that spoil the success of your prayers. If iniquity be in thine hand, any ill-got gain, or any ill way of getting, put it far away, and ht no wickedness dwell in thy tabernacles, and then thou shalt take thy rest in safety, thou shalt lie down, end none shall make thee afraid,^ And do what you can, in your places, to suppress wickedness in the city, and to promote the reformation of manners, that the city may be called a city of righteousness, a faithful city, which God may delight to dwell in.

IX. See what a dreadful d^y the great day of the Lord will be, when the world shall be on fire, and the earth, and all the works that are therein, shall be burnt up. If the burning of London was so terrible, what then will the burning of the world be, the whole world ? When the heavens being on fire shall be dis-t9lved^ and the elements shall melt with fervent heat, and all these things shall be dissolved.^ The volcanos, or burning mountains, in Naples and Sicily, and many other places, which have been on fire as long as we have any history of those countries extant, are

f I» iv. 5^ 6L r Ps. cxxvii. 1.

I Job xi. 14,18,19.

3 I

h Prov. zxv. 36. k 3 Pet iii. 13.

sometimes very terrible, and the eruptions of fire from them very threatening: surely Providence has wisely ordered those little conflagrations of the earth, to be earnests of the general conflagration, and standing, sensible confirmations of the Scripture tradition of it; nay, some have thought, that they will be in part the means of the burning of this world; so Dr. Tho. Burnet, in that part of his '* Theory of the Earth," which treats De eonfiagraiione mundi — Of the conflagration of the world; Extemus est et visibilis apparatus ad hoc ineendium, in montibus ignivomis — There is evidently a provision in the fiery mountains for this desolation. And he quotes a remarkable passage of Pliny, (1. ii. c. 106, 107.) when he had reckoned up several burning mountains, &c. he concludes, Excedit profecio omnia miracula, uUum diemfuisse, in quo non euncia confiagrarent — It is a miracle tliat the world is not on fire every day. Why should it seem incredible to us then, that it will be on ^re shortly? Believe it, sirs, as sure as you see this day, you shall see that day. And where will all the wealth and pride of this world be then ? What will become of us, if we have all our portion and happiness in it?

Think of the fire in which the Lord Jesus will be revealed in that day, the flaming fire,' the fire that will devour before him ;■" he will come with an innumerable company of angels, and every one of those spirits is aflame of fire.'' What flames then will the Judge be surrounded with! Think how you will look him in the face in that great and terrible day, and and how your works will abide that fire. Those who lived and died in sin, will then call in vain to rocks and mountains to hide them from the face of him that sits on the throne, and the wrath of the Lamb; but those who lived and died in Christ, will see no terror, no, not in that fire, but will then lift up their heads with joy, knowing that their redemption draws nigh.

Nay, there is a fire yet more dreadful, which you are concerned to think of. The earth, and the works that are therein, will soon be burnt up ; but there is a lake of fire and brimstone, which burns eternally, and shall never be quenched, prepared indeed for the devil and his angels, bat into which all the wicked and ungodly shall be cast, by the irreversible sentence of the righteous Judge, and in which they shall be tormented world without end. I am here in God's name to give you warning to flee from that wrath to come,** by fleeing from sin, by fleeing to Christ; and whether you will hear, or whether you will forbear, to testify unto you, that you come not to that place of torment; and if you hear not, if you heed not, Moses and the prophets, Christ and his ministers, giving you this warning, neither would ye be persuaded, though one rose from the dead.p

1 3 Then. i. ».

e Matt. iii. 6.

n Ps. 1. 3.

o P». civ. 4. P Luke xvi. 38,31.

A BRIEF INQUIRY INTO

THE TRUE NATURE OF SCHISM:

OR

A PERSUASIVE TO CHRISTIAN LOVE AND CHARITY.

There is scarce any odc thing that has been dis-cussed in the Christian world with more heat and noise among the scYcral dividing parties, than the charge of schism. This has involved the disputing part of the church in the most violent engagements above twelve hundred years. Schism is so deformed a brat, that nobody has been willing to own it, a crime so very black, that each party has been studiously industrious to clear itself from the charge. To this indictment all have pleaded Not guilty ; and we find none that have justified it But here is the misery; such notions of it have been entertained, that it has been almost impossible to deny, without recriminating. And perhaps the most guilty have been most hot in charging others. Athaliah, the greatest traitor, is most loud in crying, Treatouj treaton.

We are all agreed that schism is an arch-rebel in Christ's kingdom; but in sending out the hue and cry after it, the difiiculty is, how to describe it. Several attempts have been made; would it be in vain to try one more ? Waving all inquiries into the several definitions an^i descriptions which have been given of it, let us have recourse to the law and to the testimony; for whoever speak in the things of God, (as they certainly do who speak of sin and duty,) if they speak not according to that rule, it is because there is no light in them.

Therefore I only premise this one postulatum, that nothing is to be accounted sin, but that which is made so by the word of God: Tekel is to be written upon nothing but that which has been carefully weighed in the balances of the sanctuary.

In our inquiry what b sin, let those books be opened which must be opened at the great day. If sinners must be judged by those books shortly, let sin be judged by them now, and let not any man or company of men in the world, assume a power to de-

clare that to be sin, which the Sovereign Rector of the world has not declared to be so, lest in so doing they be found stepping into the throne of God, who is a jealous God, and will not give this branch uf his glory to another.

Let us therefore see what the Scripture says concerning schism; not concerning the evil of it, we are convinced of that, but concerning the nature and/brma/i> ratio — due meaning of it

The Old Testament will not help us so mach in this inquiry as the New; for as to the bindini^ of Jews to worship only in one place, at Jerusalem, and to ofier only upon that altar, it was a precept purely ceremonial, and to us Christians is vacated by that gospel rule, which wills us to pray every where, and their synagogues then (not their temple) were the patterns of Christian assemblies.

Only one scripture occurs in the Old Testament, which, perhaps, will help to rectify some mistakes about schism. It is the instance of Eldad and Mc-dad, who prophesied in the camp. The case in short is this, Eldad and Medad were persons upon lirhom Me Spirit rested, that is, who were by the extraordinary working of the Spirit endued with gifts equal to the rest of the seventy elders, and were wrrittem^ that is, had a call to the work, but they went not out unto the tabernacle as the rest did, though God himsel f had appointed that they should, Numb, xu 26. And they propheiied in the eampy that is, exercised their gifts in private among their neighbours in some common tent. Upon what inducements they did this, does not appear, but it is evident that it was their weakness and infirmity thus to separate from the rest of their brethren. If any think they prophesied by a necessitating and irresistible impulse, they n»ay remember that the spirit of the prophets is eub/eri to the prophets**

THE NATURE OF SCHISM.

851

Now if some of the schismaticating doctors that the charch had known, had but had the censuring; of Eldad and Medad, we should soon have had a judgment f^ven against them, much more severe than would have been awarded to him who gathered sticks on the sabbath-day.

And it is confessed, all the circumstances considered, it looks like a very great irregularity, especially as an infringement of the authority of Moses, which they who prophesied in the tabernacle under his presidency manifestly owned, and submitted to. Well, an information was presently brought in against them, v. 27. Eidad and Medad prophesied IK the camp, that is, to speak in the invidious language of the times, there is a conventicle at such a place, and Eldad and Medad are holding forth at it. Joshua, in bis zeal for that which he fancied to be the church's unity, and out of concern for the authority of Moses, brings in a bill to silence them; for as hot as he was, he would not have them fined and laid in the gaol for this disorder, neither; only, my lord Moses, forbid them ; not compel them to come to the tabernacle, if they be not satisfied to come, only, for the future, prohibit their schisma-tical preaching in the camp. This seems a veiy good notion.

But hold, Joehua, tkou knowett not what manner of spirit thou art of, Discerqing Moses sees him actuated by a spirit of envy, and does not only deny, but severely reprove, the motion. Numb. xi. 29. Etniett thou for my eahe? Would to God that all the Lord's people were prophets, provided the Lord will bnt put his Spirit vpon them. He is so far from looking upon it as schism, that he does not only tolerate, but encourage it And O that all those who sit in Moses's chair, were bnt clothed with this spirit of Moses.

This instance is full enough to show, that all is not schism, which even vrise and good men are apt to think is so.

But our special inquiry must be in the New Testament ; and forasmuch as words are the signification of things, let us see what the Scripture means by this word schism.

The critics observe, that the Greek word l^x^oiita is used eight times in the New Testament.

1. In a literal sense, for a rent in a garment, '^x^opa, the rent is made worse. In the same sense Sx'C** ^^ used. As also of the rending of the vail. The cleaving of the heavens.** But this makes little to oor purpose.

2. It is used figuratively for a division; and that twofold.*

(I.) A division in apprehension; so Tx^f'^^ >" Qsed. In which places it signifies the different thoughts and apprehensions that the people or their

^ Matt ix l& Mark li. 21. John six. 34. Luke v. 36. Matt. uTii. 31. Johnxxl. II. Mark 1. 10.

3 1 2

rulers had concerning Christ, some thinking well of him, others not. Some accusing him, others excusing him.

In this sense 'Sx'^^ ^^ used, for the different sentiments the people had concerning Paul.'

Now this diversity of opinion, judgment, or apprehension, cannot be called or looked upon in itself as a thing criminal, inasmuch as there are many things which either because they are dark and obscure, and so not capable of demonstraition, or because they are trivial and of light moment, and so not worth a demonstration, it is no matter what opinion men are of concerning them.

Only where the matter is weighty, and touches the fundamentals of Christianity, there an error is criminal, and if stubbornly persisted in, is heresy.

But the evil of it lies not in the diversity, but in the erroneousness and danger of the opinion.

I cannot believe that the greatest worshippers of the Diana of their own opinions, will be so sottish as to brand those for schismatics, who in every punctilio of opinion are not exactly of the same standard vrith themselves.

If there be any so strangely "rigid, let not my soul come into their secret, for I despair to see even all the saints of a mind, in every thing, till they come to heaven.

It does therefore evidence too great a strangeness to the spirit of the gospel, to condemn all those who differ from us only in their apprehensions about little things. John's disciples were greatly displeased because Christ's disciples did not fast so often as they did, and quarrelled with Christ himself about it. And the answer of the meek and holy Jesus is worthy remark, that he gives a good reason why his disciples did not fast, viz. Because the bridegroom was yet with them ; and yet does not condemn John's disciples that fasted often: which teaches us not to make our own opinions and practices (like Procrustes's bed) the standard by which to measure all others; and that in such cases we are to think it sufficient only to acquit ourselves, first to our own consciences, and then if need be to the world, without condemning others, who think and practise otherwise in such little things, and perhaps have as much reason for their thoughts and practices as we have for ours.

(2.) A division in affiection: and in this sense it IS used three times in the first epistle to the Corinthians, and no where else in all the New Testament

We must particularly examine each place, that thence we may be furnished with a true notion of schism: and in plain terms, the case is whether a diversity (or, if you call it so, a separation) of communion be the/ortfiff/M ratio — due meaning of schism.

• John vif. 43. John ix. le. John x. 19. d Acts xxiii. 7.

THE NATURE OF SCHISM.

I find the word, and with it, no doubt, the thing, I beseech you brethren — that there be no divisions (J^xifffiaTa) no schisms among you; so reads the margin of our Bibles.

Now to find oat what this schism is, let as inqaire into the exegetical exhortations that accompany it.

[I.] That ye all speah the same things, viz. in the fundamental doctrines of Christianity ; for in little things it can never be made a duty to be of the same opinion, since it is morally impossible, but (as Estius seems to understand it) not to break Christian charity in your disputes about them.

Observe, he does not oblige us to think the same thing, but though your thoughts be divers, yet speak the same thing, that is, in your preaching and conversation, speak of those things only wherein you are agreed ; and for those things wherein yon differ, do not fall out and fight about them, but love one another notwithstanding.

[2.] That ye be perfectly joined together in the same mind and in the same judgment. Which must be understood of a serious endeavour after it; for otherwise a perfect conjunction must be reserved for a world of everlasting perfection.

But the meaning of the exhortation seems to be, that all their little heats and animosities should be swallowed up in an unanimous zeal for the great gospel truths, wherein they were all agreed.

We must inquire also into the Corinthians' miscarriage, which occasioned this caution, which you have, 1 Cor. i. 11,12. there were contentions among them, V. 11. tpiii^. So that schisms and contentions are one and the same thing, and it is worth noting, that Clemens Romanus, in that famous epistle of his to the Corinthians, still calls schisms ipc^cc— conten-tions'

Now the contention was about their ministers; I am of Paul, says one ; I am of Apollos, says another, &c. Now he who was of Apollos was as much a schismatic, as he who was of Paul, because they quarrelled and fell out about so small and indifferent a matter.

Observe, it was not so much being of Paul and being of Apollos that made the schism; for Paul, and Apollos, and Cephas were all theirs, (chap, iii. 22.) but saying, / am of Paul, that is, crying him up as the only man for them, so as to despise others. If one went to hear Paul, and another went to hear Apollos, that did not make a schism, no, nor if one communicate with Paul, and another with Apollos ; for why might not each go where he could be most edified ? But the schism was, that they sacrificed Christian love and charity to this difference of apprehension. This is evident in that those who said, I am of Christ, so as to despise and censure, and quarrel with them that said I am of Paul, ^c. are reproved equally with the rest.

Now the way of curing this schism was not to silence Apollos and Cephas, that whether they would or no they might all be of Paul; nay, it is well worth the observing that in the same epistle we find Paul very earnest with Apollos to go to Corinth, (xvi. 12.) As touching Apollos, I greatly desired him to come to you. Which he never would have done, if he had not preferred the common interest of souls' salvation before his own credit.

But the way to cure this was to convince them of the folly of the quarrels, how senseless and irrational they were; and to persuade them to lay aside their enmities and heart-burnings, and to love one another, and to walk hand in hand in the same way though they traced different paths, which they might well do when the paths lay so very near together. ^ By this instance it appears, that narrow-spirited-ness which confines religion and the church to our way and party, whatever it is, to the condemning of others who differ from us in little things, is the great schismatising principle, which has been so much the bane of the Christian church; Hinc iUw iMcrymet — hence her sorrows*

We find the word used, I hear there he Zxur/uira— divisions among you, 1 Cor. xi. 18.

It is undeniably evident that it cannot be meant of any breach of communion, for it is said expressly {v. 20.) that they came together in one place, and that into the church too, that is, the place of meeting.

But the schisms were quarrels and contentions about some little things relating to the circumstances of public worship; and the quarrel seems to have been about the time of beginning their worship, especially when they were to join in the Lord's supper, or their love-feasts: it seems they did not come exactly at the time, therefore the apostle bids them tarry one for another, v. 33. Those who came early quarrelled with those who came late, for coming no sooner; and those who came late quarrelled with the other, for beginning before they came.

Some quarrels of this kind were the schisms here spoken of.

The word is used, that there he no schism in the body.* The apostle is there carrying on a metaphor betwixt the natural body, and the church; and this clause clearly relates to the natural body, for he does not come to the reddition of the comparison till r. 27.

Now, what he means by the schism in the body, is plain from the antithesis in the following words— But that the members should have the same care one for another. So that when the members care not one for another, when the eye says to the band, I have no need of thee; («. 21.) when there is not a sympathy and fellow-feeling among Christians, («. 26.) here is schism.

That is schism which breaks or slackens the bond by which the members are knit together.

• I Cor. xii. 95.

THE NATURE OF SCHISM.

853

Now, that bond is not an act of aniformity in point of commanion, in the same modes and ceremonies ; but tme loye and charity in point of affection. It is charity that is the b<nui of peffectnesM:' it is the anity of the Spirit that is the band qfpeae€f* and schism is that which breaks this bond.

Now from all this laid together, I draw out this description of schism, which, according to my present apprehensions, is the tnie scripture notion of it.

" Schism is an ancharitable distance, diyision, or alienation of affection among those who are called Christians, and agree in the fundamentals of religion, occasioned by their different apprehensions about little things."

This is the schism which the Scripture makes to be a sin, and by Scripture rules it must be judged. Schism (as indeed the root of all other sin) we see lies in the heart and affections. The tree is known by its fruits. The bitter root bears gall and wormwood. Let us therefore take a short view of those practices, which, according to this description, are schismatical practices.

1. Judging, censuring, and condemning those who differ from as in little things, is a schismatical practice, as it evidences a great alienation, if not enmity, of the affections. Charity thinketh no evil^ w XaydUrm to mamtP — doe* not reason evil^ does not stody to make sins, but cover them; and if they be made, yet not to make the worst of them, it puts the best construction upon words and actions.

Now to pass a censorious judgment upon others, and to put the worst construction upon what they say and do, is certainly uncharitable, that is, schismatical. It is a practice often condemned in Holy Writ; Judge not, that ye he not judged ^ it is con-strned 9i judging of the law}

It is especially coiidemned with reference to the present case, of different apprehensions about little things, in that famous scripture, (Rom. xiv. 4, 6.) a scripture, which, if well studied and lived up to, would heal us all. Judging the heart is, in my estimation, one of the most uncharitable species of judging. Censuring the principles and ends of an action, which are secret, charging those who differ from us with hypocrisy, is a heart sin. If the appear-aoee be good, and the outside be justifiable, when we conclude hypocrisy is in the heart, we step into the throne of God.

2. Laying a greater stress upon small matters of difference than they will bear, and widening the breach about them. As on the one hand, to censure all prayers by a form, or by this form in particular, as superstition, will-worship, formality, and the like: OD the other band, to censure all extempore praying as babbling, canting, froth, and noise, as if God had not accepted his own people in the one as well as

f CoL iii. 14.

f Eph. tf. 3.

the other. The fastening of a censure, and passing of a judgment upon a whole party and way, if it be not very clear and well-grounded indeed, will be likely to split us upon the rock of schism and un-charitableness.

3. Concluding hardly as to the spiritual state and condition of those who differ from us, excluding them out of the church, and from salvation, because they are not just of our mind in every punctilio.

Witness that notion which excludes out of the church, and consequently out of heaven, all those (how orthodox and serious soever they are otherwise) who are not in prelatical communion; if no diocesan bishops, then no ministers, no sacraments, no church, no salvation; which is certainly the most schismatical notion that ever was broached in the Christian world.

4. Reproaching, reviling, and railing at those who differ from us in little things, is another schismatical practice; fastening such nick-names upon them, and loading them with such reproaches, as carry in them all the odium that malice can infuse into them; dressing them up in bears' skins, and then baiting them, doing what we can by calumnies and misrepresentations, to alienate the affections of others from them.

5. Making, consenting to, approving, or executing of penal laws against those who differ from us in little things, to punish them for such difference in their persons, estates, or liberties, is another uncharitable or schismatical practice.

This is contention with a witness; which aims at no less than the ruin of a person contended with, in the dearest of his secular interests; to beat out his brains, because his head is not exactly of our size.

6. Separation from communion with those that we have joined ourselves to, without cause; give me leave to call it separation for separation sake, without any regard had to any thing amiss in the church we separate from, or any thing better in that we join ourselves to. This is an evidence of an uncharitable alienation of affection, and is consequently schismatical, wh^n we quite cast off communion with our brethren, out of ambition, animosity to their persons, affectation of novelty and singularity, or the like.

This was manifestly the case of the Donatists, the infamous schismatics of the primitive church. Their principles were, that the church of Christ was to be found no where but in their sect, and all other churches were no churches; that true baptism was not administered but among them ; and a great many barbaious outrages they committed in the heat of their separation.

7. An affected strangeness, or distance in commu-

h aiatt. vii. 1.

1 James iv. il, 12.

THE NATURE OF SCHISM.

nion or conversation, from those who thus differ from us, upon the account of such difference, avoiding conversation and familiarity with them, carrying it strangely towards them, only because they do not wear the dividing name of our party.

This evidences an uncharitable alienation of affection prevailing in the heart, and is consequently schismatical.

Many such like practices might easily be mentioned, if it were needful; but they are obvious enough, especially if we look into the laws of charity : (1 Cor. xiii. 4—^7.) and remember that all transgression of those laws is uncharitableness, and when that is found in the things of religion, it is schism. The corollary from the whole is this, that whoever they be that allow themselves in these and the like practices and affections towards their brethren, who differ from them in little things, whether they be Episcopal, Presbyterian, Independent, or by what name or title soever they are self-dignified and distinguished, they are so far schismatical, inasmuch as they break the great law of Christian charity.

Let us now try what inference may be drawn from the Scripture notion of schism.

1. If this be schism, then is it not within the line of any human power to make that separation to be schismatical, which was not so in itself. By the description given of schism, it does appear to be a thing, malum in Me — evil in ittelf, which was not so before; an attempt of that kind would sink with its own weight. And therefore it is well worthy observation, that when the parliament made a law against conventicles, (which are the great schismatical eyesores,) they called it an act to prevent and suppress seditious conventicles, knowing it to be within their line to declare a thing to be sedition; but not schismatical conventicles, for that was a thing in which they could not concern themselves.

2. If this be schism, then the guilt of it is to be looked for in particular persons, and is not to be charged by wholesale upon parties of any denomination whatsoever; as among us at this day in the pre-latical party there are some schismatical, and others not; and the same is to be said of the separating party; nay, who is there who can say, *' I have made my heart clean, I am pure from this sin ?" Have we not all need to pray. From envy, hatred, and malicey and all uncharitableness, (which are the ingredients of schism,) jTood Lord, deliver us, both from the guilty and from the power, of it ? It is not so much our differences themselves, as the mismanagement of our differences, that is the bane of the church, burning up Christian love with the fire of our contentions.

Whence come these wars and fightings ? Come they not hence, even from our lusts ? ^ And those who say they are perfectiy free from these warfaring schis-

k Jam. iv. I.

matic lusts, must give me leave to say, I doubt they deceive themselves, and the truth is not in them.

3. If this be schism, then there may be schism where there is no separation of communion; that is plain from the instance of the Corinthians, who came together into one place, and yet are blamed for being schismatical. Bringing people to one place will never cure a schism, till they are brought to be of one accord.

Yon may bind the leopard, and lay him down by the lamb, and yet the enmity remain as great as ever, except there be ai^ inward change.

A quarrel about little things may likewise be schismatical -on one side, and not on the other. Jeremiah was a man of strife and contention,^ that is, a man striven and contended with, and yet no schismatic ; though ordinarily (as it is commonly said of domestic differences) there are faults more or less on both sides.

4. If this be schism, then there may be separation of communion where there is no schism. For thus we all agree, that there may be a difference of apprehension, and yet no schism; provided it do not eat out Christian love, but be managed amicably, as between the Arminians and Calvinists, in the chureh of England, and divers the like.

Now if this difference of apprehension relate to worship or communion, and the modes or tenns thereof, there cannot but be a strong inclination to separate in whole or in part, according as the difference of apprehension is; for do what we can, as long as we are rational creatures, the understanding will have the directing of the will.

Now surely this separation, (if we must call it so,) or rather, this variety and diversity of worship and communiony may be managed without schism, provided Christian love and charity be kept entire notwithstanding.

For can any imagine that a difference of apprehension, in regard of worship and discipline, should be more schismatical than difference of apprehension in doctrine; since, of the two, doctrinal truths seem more essential to Christianity ?

But to come a little closer. The meetings of the dissenters (though now, blessed be God, permitted and allowed of by the law of the land, yet) are commonly charged with being schismatical. The great outcry is, that we leave the chureh; and the unthinking mobile, who are so well taught as to know no other churehes but the public places of worship, are easily induced to believe it; as if it were schism to worship God any where else, let the worship there be what it will.

Those who will allow themselves the liberty of an unprejudiced thought, cannot but see the difference so small, that as long as we believe the same Chris-■

I Jcr. XV. 10.

THE NATURE OF SCHISM.

855

tian Taitb, and agree in the same protestant abhorrence of papal delasiona, wo may easily be looked upon as one and the same church, as well as two several pariah churches may, especially being united under the care and protection of one protestant kiog, and members of the same protestant commonwealth.

(1.) I do from the bottom of my soul detest and abhor all separation from the parish churches to atheism, irreligton, and sensuality, (who separate tkemselveSf sensual/*^) who forsake the church to go to the alehouse or tavern, or to their secular business, or to their slothfulneas and laziness, to sepa-rete unto that shame.' And if this separation had been more animadverted upon than it has been of late, probably the cure of schism would have been sooner effected thereby, than by severities that have been used against conscientious separatists.

(3.) I do likewise abhor all schismatical, that is, oneharitable, proud, censorious, rigid separation; sQch separation as theirs who condemn the parish churches as no parts of the visible church, who rail at ministers as Babylonish and antichristian: this is a horrid breach of the law of Christian love, and that which every good heart cannot but rise at the thoughts of.

And yet I cannot but say, and am satisfied in it, that there may be a lawful and justifiable separation, ^though I would rather call it a diversity of communion from the parish churches,) which I shall cndea-Tourto clear in three cases.

[I.] If my own conscience be not satisfied in the lawfulness of any terms of communion imposed, as far as I fall under that imposition, I may justify a separation from them, and a joining with other churches, where I may be freed from that imposition, provided that this be not done schismatically, that is, with heat and bitterness, and alienation of Christian affection. And I hope none that have the law of Christ written in their hearts will say, that it is impossible tmly to love those with whom I am not satisfied to join in all the ordinances, for the sake of some ceremonies, with which, after all my study, prayer, and conversation, I cannot be satisfied.

So, if I be a minister, and as such obliged to preach the gospel, yet kept out from the public exercise of my ministry by such terms and conditions, oaths and sabscriptions, as I judge sinful; in such a case surely it is lawful for me, with Eldad and Medad, to-prophesy in the camp, since in my judgment the door of the tabernacle is made narrower than my Master has appointed it to be made. What should hinder but that, as a minister of Christ, I may administer all the ordinances, according to Christ's institution,, to those who are willing to join with me,

m Jude 10.

and put themselves under my conduct (such as it is) in those administrations? If God has given though but one talent, it must be traded with, or else there will be an uncomfortable reckoning shortly, especially when we look abroad, and consider how the apparent necessity of precious souls call for our utmost diligence in our Master's work ; and indeed there is work enough for us all, if God would give us hearts to be serious and unanimous in it.

In this also it is always provided, that my agency in a ministerial station be not made schismatical by my heat, passion, and bitterness; but that I live in true love and charity with those whom by roason of the impositions I cannot, salva conseientia — with a pure conscience, join with in communion.

[2.] Though I be satisfied in the lawfulness of the terms of communion required, and so when purer administrations are not to be had, may, rather tlian live in a total want of the ordinances, comply with them, yet when I have an opportunity of enjoying those ordinances in a way which I judge more puro and scriptural, or which I think moro lively and edifying, and more likely to attain the great end of all ordinances, and that contribute more to my comfort and holiness, and communion with God ; in such a case I cannot see but that I may lawfully have recourse to such administrations, though thereby I may seem to separate from another church, wherein before I had joined, and for which I still retain a very charitable opinion and affection. If the magistrate should be so unreasonable as to impose upon me an unskilful physician, to be alone made use of in case of sickness, I might take him rather than none; but if there be another, who, I am sure, has more skill and will to help me, I think I should be accessary to the ruin of my health and life, if I should not make use of him, notwithstanding such an inhibition.

And is not the life, and health, and salvation of my immortal soul dearer to me than any other concern ? Is not communion with God the sweetest and most precious of all my delights ? Is it not the life of my soul, and the crown of all my joys ? And are not those administrations most desirable in which I find myself most edified ? Must I then be such an enemy to my own comfort and happiness, as to throw away all opportunities which I might have of that kind, only in a compliment? Amietu Socrates^ amicus Plato^ sed magis arnica Veritas — Socrates is my friend, Plato is my friend, but truth is my best ft*iend. The bishops are my friends, and the ministers my friends, and I have a true love for them, but charity begins at home, especially when my precious soul, more worth than all the world, lies at stake.

This case is somewhat the clearer in those parishes

B Ho8.ix. 10.

THE NATURE OF SCHISM.

where the pablic ministers are either ignorant, profane, or malignant

[3.] Nay, suppose I am so well satisfied in communion with the parish churches in all administrations, as not to desire better, or not to expect better, in the dissenters' meetings, yet I cannot see what schism, that is, what breach of Christian love and charity, there is in it, for me to be present sometimes in the congregations of the sober dissenters, and to join with them who worship the same God, in the name of the same Mediator, read and preach the same word, and live in hopes of the same inheritance, and differ from me only in some little things which I think not worth contending for, scarce worth the mentioning; hereby to evidence my universal love and catholic charity, and that I am not of narrow, schismatical, dividing principles, nor one who will sacrifice Christian love to the petty trifling fancies and interests of a party.

The sober dissenters are such as I have reason to hope have communion with God in what they do, and therefore why should not I now and then have communion with them? In every nation he that fears God, and warhs righteousness, is accepted of him ; and why should he not be accepted of me ? Why may not I have fellowship with them who have fellowship with the Father and with his Son Jesus Christ^ To fancy schism, that is, uncharitable contention and a breach of Christian love, in this is very absurd.

Obj. But hereby I encourage a schism, and countenance them in their separation from that which in my estimation is lawful and good, and does not give just cause for such a separation.

Answ. There must be grains of allowance for difference of apprehension, different capacities, constitutions, and inclinations; custom, and especially education, must be put into the scale; and while I walk according to the light which God has given me, I must charitably believe that others do so to.

Whether the dissenters' meetings be as to the constitution of them (looking upon them only as diversities of communion) schismatical, has been considered already, and found otherwise by Scripture light.

The common outcry is, that it is the setting up of altar against altar: which is not so; for at the most it is but altar by altar; and though I have often read of one body, and one Spirit, and one hope, and one Lord, and one faith, and one baptism, and' one God and Father,? yet I could never find a word

• 1 John 1.3.

p Eph. iv. 4~«.

in all the New Testament of one altar,*i except Jesus Christ, the altar that sanctifies every gift, in whom we all centre. And if there be any of the dissenters who are schismatical, that is, contentious, bitter, and uncharitable in their separation, let them bear their own burthen, but by my presence with them I encourage that in them, no more than I do too mach of a like spirit in too many of those who are called the church-of-England men, by my adherence to them.

To conclude. By all this it is evident that anity of affection is the thing to be laboured after, more than uniformity in modes and ceremonies. We have been long enough trying to root schism out of the church, oi et armis — by impositions, fines, and penalties, choking our brethren, because their Uiroats have not been so wide as ours. And it has been found ineffectual, even in the judgment of oar ^reat Sanhedrim, who have declared that " giving ease to scrupulous consciences is the likeliest way to unite their Majesty's protestant subjects in interest and affection." What if we should now try another method, and turn the stream of our endeavours into another channel ? Hitherto we have been as it were striving which should hate one another moat; what if we should now strive which should love one another best, and be most ready to do all offices of tme charity and kindness, and buty all our little fends and animosities in that blessed grave of Christian love and charity ?

What if we should every one of us, of each party, (as we have been too often called,) set oorselves by our preaching to promote and propagate the gospel oi peace, and by our prayers to prevail with God for a more plentiful pouring out of the Spirit of peace, that the dividing names of Baalim may be taken out of our mouths, and that, however it goes with uniformity of ceremony, we may keep the unity of the Spirit? And then I doubt not but that we should soon see our English Jerusalem established a praise in the midst of the earth.

And yet I am afraid even saints will be men; there will be remainders even of those corruptions which are the seed of schism, in the best, till we all (x>n[ie to the perfect man.

And that is the comfort of my soul, that if we can but once get to heaven, we shall be for ever out of the noise and hurry of this quarrelsome, contentions, dividing world, and the church triumphant shall be no more militant, but that happy world of everlasting light will be a world of everlasting love.

q Heb. xiii. 10.

THE LAY-MAN'S REASONS

FOR HIS

JOINING IN STATED COMMUNION WITH

A CONGREGATION OF MODERATE DISSENTERS.

My case, in short, is this. I am horn in a Christian nation, and baptized into the Christian faith; and I reckon it my unspeakable honour and happiness that I am so, and diat I live in the times of reformation. In this nation, wherever I am, I find public assemblies for religious worship, all agreeing to worship the same God, in the name of the same Mediator, under the conduct and influence of the same Spirit, according to the rule of the same Scriptures, holding communion with the universal charch in faith, hope, and love, under the presidency of gospel ministers, by the same ordinances of the word, sacraments, and prayer, looking for the same blessed hope. All these assemblies concur, in their testimony, not only against Jews, Pagans, and Mahometans abroad, but against atheists, infidels, and profane at home; and likewise in their protestation against the tyranny and idolatry of the church and coart of Rome.

Bat I find there is some difference among these Christian assemblies. Though all good Christians are one in Christ by faith, and one with each other hj holy love, yet in outward and lesser things I ob-ierve they do not all agree. And it is no surprise to me that they do not; for I know that the best are imperfect in this world. I find some of these assemblies, and, indeed, far the greatest number, established and appointed by an act of parliament at the time of the happy restoration, 14 Car. 2. The ministers presiding in these assemblies, ordained by bishops, usually presented by lay-patrons, and to the great advantage of their ministry, dignified, and hoDourably provided for, by the civil government. The ordinances administered in these assemblies according to the book of Common Prayer, and the discipline managed by the chancellor of the diocese, and his court.

I find some few of these assemblies permitted and

allowed by another act of parliament, twenty-seven years after the former, at the time of the late glorious revolution, 1 William and Mary. The ministers presiding in them ordained by presb3^ers, chosen by the people, and though taken under the protection, yet destitute of the authority and support, of the civil powers. The ordinances administered in them not by a set, prescribed, constant form, but by the rule of the Scripture in general, and according to the measure of the gift given to him that ministers. The discipline managed by the minister himself, who presides in other ordinances, with the advice and concurrence* of the congregation. Providence has so cast my lot, and appointed the bounds of my habitation, that assemblies of both these kinds are within my reach.

And, through the grace of God, I think I can truly say, this is my character. I am heartily concerned about my soul, and my everlasting condition: it is my care and desire to please God, and to work out my salvation. Ail other interests and concerns are nothing to me, in comparison with this. I seriously profess I am afraid of sin, and am solicitous to be found in the way of my duty, and to get all the help I can to forward me toward heaven, and to fit me for it. Hereunto I can add this further protestation, that, through the grace of God, I have a catholic charity for all good Christians. I cannot monopolize the church; it is narrow enough, I dare not make it narrower: I love a good man, whatever party he belongs to, and him who follows Christ, though he does not follow with me. He that fears Godf and works righteousnessy is accepted of God, and shall be accepted by me. My practice is this. I join myself sometimes with the assemblies of the public establishment, if any opportunity offers itself on a week day ; or if I happen on the Lord's day to be out of the reach of such assemblies as I choose

REASONS FOR JOINING WITH DISSENTERS.

statedly to join with, I freely and cheerfally attend tlie divine service of the church, knowing nothing in the prayers but what I can heartily say Amen to, which I choose rather to do, than to answer aload after the minister. And this I do, that I may testify the catholic charity, and my communion with, and affection to, all good Christians, though I be not in every thing of their mind. Hereby, likewise, I endeavour to fulfil all righteousness, and, in my place, I bear my testimony to that which is of God in the public establishment, wherein I do rejoice, and will rejoice.

But I constantly join in all the ordinances with a congregation of moderate and sober dissenters: with them I hold stated communion; and with them, after many serious and impartial thoughts, have put myself under the ministerial conduct and inspection of a preacher or teacher allowed, though not authorized by the law of the land; but one who is manifested in my conscience to be a true and faithful minister of Jesus Christ.

The reasons why I choose my settled communion with the dissenters, are these six, which abundantly satisfy my own conscience at present, not judging other men's consciences, nor knowing what further light God may hereafter give me in this matter.

1. I think it is my duty to own and adhere to that ministry which seems to me to be wrongfully and injuriously excluded from the public establishment; and the exclusion of which was professedly intended and designed by the Act of Uniformity. By making such oaths, declarations, and subscriptions, the indispensable terms of their admission into the ministry, or continuance in it, as they coufd not comply with, without sinning against their consciences, they were and are effectually shut out from the public establishment. This I take to be a wrong both to them who are well worthy of the church's double honours, and to the church which stands in need of, and would be greatly benefited by, their useful labours. I therefore think that I ought, in my place, both to bear my testimony against the exclusion of them, (lest I should partake with other men's sins, and should be found to have laid a confederacy with those who put so many burning shining lights under a bushel,) and also to aid, assist, and encourage those who are so excluded; putting my soul into their soul's stead, and then doing as I would be done by. Were I a minister, I must be shut out as they are, and should expect to be countenanced in suffering for conscience sake; and therefore cannot but countenance them. And this is that which I verily believe most men will do when it comes to be their own case, whatever they talk when they are uppermost. Those who, at any time, have thought themselves unjustly restrained from the public exercise of their ministry, have ever yet thought themselves obliged to exercise it in private as they could,

and their friends obliged to stand by them in it; and so I believe they ever will.

2.1 think it is my duty to choose rather statedly to join in those administrations, which come nearest to the divine institution, than in those which have in them an unnecessary mixture of human invention. How far men may lawfully devise and use ceremonies of their own, under pretence of beautifying God's ordinances, and edifying themselves and others, I pretend not to be a competent judge: but to me it seems very plain, that the ordinances of Christ are purer, and look better, without them; and that those who make the Scripture only their rale, and admit nothing into their worship but what is warranted by it, are to be preferred much before those who practise many things in their stated public worship, which they do not produce any ground or warrant for in the Holy Scripture. To me it seems much better in baptism, only to wash a child with water, in the name of Father, Son, and Holy Ghost, in token that he shall not be ashamed to confess Christ crucified, which is Christ's institution, than, besides that, in token of the same thing, to sign him with the sign of the cross; and in the Lord's supper, to use the gesture Christ's disciples used, rather than another devised by men. Having chosen the Scripture for the standing rule of my faith and practice, I choose to have communion with those who seem to me to keep most closely to it.

3.1 think it is my duty to choose rather statedly to join with those who assert and maintain the liberty wherewith Christ has made us free, than with those who willingly submit to the impositions of men in the things of God, and justify those impositions. I am very well satisfied, that when my Redeemer, in kindness to his church, broke the yoke of that ceremonial law, which was given by Moses, he did not leave it in the power of any man, or company of men, in the world, to make another like yoke, and lay that upon the necks of the disciples. I doubt not but there is a power in the Christian magistrates, or other governors of the church, to restrain and correct natural indecencies in any of the necessary circumstances of public worship; as time, place, habit, or gesture: and that, in any of these, which unavoidably renders the administration of the ordinances either despicable, or inconvenient, or unprofitable, to tliose who attend upon them. Bat I see nothing in the gospel which warrants any governors, civil or sacred, to impose such habits and gestures as they please (because they think them decent) upon those who think them incongruous: and then, to make the use of them the indispensable condition of their communion. In the religious assemblies of the dissenters I observe, that generally every thing is done with the gravity and decorum that becomes the solemnity there performed: I see no uncouth habits, I hear no noisy responses, but all

REASONS FOR JOINING WITH DISSENTERS.

850

tilings are managed decently, and in order, with rcTerence, and to edification: and yet no ceremonies are imposed, no terms of commonion made, which Christ has not made; no days made holy, bat that which God has made so; no stress laid apon the lioiiness of places, which the New Testament gives not the least hint of since the destruction of the temple ; and therefore I choose to join with them; for where the Spirit of the Lard is, there is liherty. Their ministers are not tied np to any one prescribed form of prayer, bat are at liberty to vary and enlarge according to the improvements of their knowledge, and warmth of their devotion, and the case of those wb<Me moath they are in prayer: And, as I think, every minister ought to have some competent measure of the gift of prayer, as well as preaching; and that otherwise he is not duly qualified; so, I think, having that ability, he ought not to be abridged of his liberty to use it; especially not in the administration of sacraments. AU things are iawfidfor me ; but 1 will not he hrought under the power of any ^

4. I think it is my duty to choose rather to join with those^ who refuse to admit into the communion with them such as are openly vicious and profane, than with those who, being under an unhappy obligation to administer the Lord's supper to all in office, and to transfer the trial of all suspensions to the bishop's court, cannot possibly use so strict a discipline. Not that I think I am ever the worse for bad people's joining with me in the Lord's supper, but perhaps they are the worse for my joining with them; and I would not be accessary to the hardening of them in their impieties. I do not expect to meet with any society of Christians perfectly pure on this side heaven; there are spots, I know, in our feasts of charity; but I must prefer those who appear to me either to be more pure from the mixture of corrupt members, or at least more solicitous and desirous to be so, and more capable of being so by their own constitution. I have seen, with much satisfaction, many of the church of England zealous against vice and profaneness, and active for the suppressing of it, and have a mighty value and veneration for them apon that account; and wish their constitution would allow them to do more, by church-censures, in prosecution of that worthy design than I apprehend it will. But for that pious zeal of theirs, I have so often heard them called presbyterians by those who are bigots for episcopacy and the ceremonies, that I confess it has made me love the presbyterians the better, since zeal against profaneness enters so much into their character, even their enemies themselves being judges.

5. I think it is my duty to choose rather to join with those churches, whose constitution leaves room for a catholic and comprehensive charity, than with

• I Cor. vL 13.

those whose avowed principles and sentiments force them to monopolize the church in England to themselves, and forbid them to own the dissenting ministers as true ministers, and their churches as true churches. This, I confess, has a mighty influence on me. The sober dissenting ministers, as I am acquainted with them, are manifest in my conscience to be faithful ministers of Jesus Christ; and in their administrations I cannot but see the institution of ordinances observed, and every thing well fitted to answer the end of them. I know many who constantly attend in their assemblies, and have observed them to be sound in their principles, sober in their lives, honeA in their dealings, constant in their de« votions, and in all instances to have given undeni* able proof of their being sincere good Christians. When, therefore, in the books and sermons that plead for the church of England, I find these ministers censured and condemned as usurpers, impostors, and lay-intruders; all their administrations nulled, their assemblies denied to be parts of the catholic church, all who join with them sentenced as schismatics to the pit of hell, and no hopes of salvation given them, but what God's general mercy allows to moral heathens; and all the reformed churches, that have no bishops, falling so far under the same censure, that their ministers cannot be admitted ministers of the church of England, unless they be re-ordained, while those who have been popish priests may; and all these harsh censures excused from uncharitableness with this, that they cannot help it, their principles lead them to it: then, think I, the Lord deliver me from such principles, and from that pretended unity, which is destructive of real charitfr. On the other side, I find the dissenters willingly owning the established churches as true chtlrches, their ministers as true ministers, their principles leading them to do so. I often hear them, in their public assemblies, pray for them, and for their success in their ministry, and profess their communion with them in faith, hope, and love; and in their common conversation, I hear them speak of them with love and respect. My judgment and inclination lead me to the charitable side, as the best and safest; and by all I have read and heard in this controversy, that appears to me to be the side of the dissenters.

6. I think it is my duty to attend on those administrations which I find to be most for my edification in faith, holiness, and comfort, and best (with me) to answer the ends of holy ordinances. Herein I hope I may be allowed to judge for myself. I have often tried both; and if I know my own heart, without prejudice or partiality, I must say, that I have found my heart more affected* and enlarged in those confessions, prayers, and thanksgivings, which have been offered up without a stated prescribed form,

REASONS FOR JOINING WITH DISSENTERS.

than ever it was in those that have been invariably tied up to certain words. Far be it from me to make comparison of men's abilities and performances: I greatly honour and value the g^fts and labours of many who are in the public establishment; but, to my capacity, the dissenters' praying and preaching is most adapted, and most profitable; and those I am to reckon the best gifts, and to covet earnestly, which I find by experience best for me. Sabbath-time is precious ; and I would willingly improve it so as will be most for my advantage in keeping my communion with God, and preparing for heaven. If it be owing to my own weakness that these administrations are most agreeable to me, yet Vhilc I sincerely design God's glory, and my own spiritual benefit therein, I trust, through Christ, that God will not only forgive me, but accept me, and that they also who are strong, will bear with my infirmities.

These are the principles I go upon, and from them I conclude,

(1.) That if the present dictate of my conscience and practical judgment be, that it is my duty to choose my stated communion with the congregations of dissenters, then it is my sin if I do not do it; for to him (hat knows to do good, and doth it not, to him it is sin,

(2.) Then, by occasional communion with the

church of England, whereby I design to testify roj charity and catholic communion, and my approbation of that in it which is good, I do not in the leasl condemn my stated communion with the dissenters ^ for though I am not convinced that it is a sin oi commission at any time to join with the established church, nor that any thing in itself unlawfal is re« quired as the condition of lay-communion, yet, upon the grounds aforesaid, I am fully convinced it i^Fould be a sin of omission not to join with the dissenters I will not condemn any thing that is good, vrhen i better is not in my reach ; but when it is, I tbink ] am obliged, in duty to God, and in concern for mj own soul, to prefer it. All things are laxfulfor n^e^ hut all things edifg not.

(3.) Then, in all this, I am far from jad|png^ and censuring those who differ from me. I walk, according to my present light, preferring that which 1 think and find to be best; and I verily believe thosi good Christians who, I know, constantly join vrit^ the public establishment do so too, preferring^ thai which they think and find to be the best; and botli they and I (I trust) are accepted of God. To thos< who condemn me herein, I shall only offer that rea^ sonable demand of St. Paul: If any man tmsi u himself that he is Christ's, let him of kimseif tAini this again^ thstt as he is Chrisfs, even so are v^ Chrisfs.*'

b 8 Cor. X.7.

A PLAIN

CATECHISM FOR CHILDREN.

Introduction.

I SHOULD not have thought of drawing np, much less of pabliflhiDg, this little Catechism, with its Appendix, if I bad not been solicited to it by some of my friends, whose judgment and advice I have a great deal of reason to put a value upon.

The children into whose hands it is designed to be put, are supposed to have learned the creed, the Lord's prayer, and the ten commandments, those first forms of sound words ; and then perhaps some time spent in this, may prepare them afterwards to improve by the falness and accuracy of the Astetn-hley*t Catechism, with which this does very little interfere, and which therefore, I hope, it will not be SQspected of a design to supersede.

Whether such a catechism as this be so needful, u some have said they think it is, I know not. However, I hope it may be useful to some; and therefore I am willing to let it go abroad; and the blessing of heaven go along with it

It is God's promise, that all shall hnow himyfrom tie least even to the greatest. That that promise may be fulfilled, and all pious endeavours, for the propagating of Christian knowledge, crowned with soccess, is my heart's desire and prayer.

July 7th, 1703.

Matth. Henry.

PART I.

Of God and the Scriptures,

Q. 1. What must you do in the days of your youth ? A. I must remember my Creator. Q. 2. Who is Toor Creator ? A- The great God, who made the world. Q. 3. Who is your Preserver? A. The same Go<i, who made me, preserves and maintains me ; and in him I live, and move, and have my being.

Q. 4. What are you made and maintained for? A. To glorify God. Q. 5. What do you believe concerning this God ? A. I believe that he is an infinite and eternal Spirit, most wise and powerful, holy, just, and good. Q. 6. How many gods are there? A. There is but one God. Q. 7. How many persons are there in the godhead ? A. Three: the Father, Son, and Holy Ghost; and these three are one. Q. 8. What is your duty to this God as your Creator? A. It is my duty to fear and honour him, to worship and obey him, and in all my ways to trust in him, and to please him. Q. 9. What is the rule of your faith and obedience ? A. The Holy Scriptures of the Old and New Testament, which we call the Bible. Q. 10. What is the excellency of that book ? A. It is the word of God. Q. 11. What use will it be of to you ? A. It is able to make me wise to salvation.

PART II.

Cf our Misery by Sin, and our Redemption hy Christ,

Q. 12. Who were your first parents ? A. Adam and Eve, from whom we are all descended. Q. 13. What condition did God create them in ? A. Holy and happy. Q. 14. How did they lose their holiness and happiness? A. By their disobedience to the command of God, in eating the forbidden fruit. Q. 15. What condition are we all born in? A. Sinful and miserable. Q. 16. How do you perceive your condition to be by nature sinful ? A. Because I find I am naturally prone to that which is evil, and backward to that which is good ; and foolishness is bound up in my heart. Q. 17. How do you perceive your condition to be by nature miserable ? A. Because I find myself liable to many troubles in this life; and the Scripture tells me, I am by nature a child of wrath. Q. 18. What would become of you then without a Saviour ? A. I should be Certainly lost and undone for ever. Q. 19. Who is it that saves us out of this sad condition 7 A. Our Lord

A CATECHISM FOR CHILDREN.

JesQS Christ, the only Mediator between God and man. Q. 20. Who was Jesas Christ? A. The eternal Son of God. Q. 21. What did he do to redeem and save us ? A. He took our nature upon him, and became man. Q. 22. What life did he live in that nature ? A. A life of perfect holiness, leaving us an example. Q. 23. What doctrine did he preach ? A. A true and excellent doctrine, concerning God and himself, and another world. Q. 24. What miracles did he work to confirm his doctrine ? A. He healed the sick with a word ; raised the dead, cast out devils, and many other the like. Q. 25. What .death did he die ? A. The cursed death of the cross, to satisfy for our sins, and to reconcile us to God. Q. 26. What became of him after he was dead? A. He arose again from the dead on the third day, and ascended up into heaven. Q. 27. Where is he now ? A. He is at the right hand of God, where he ever lives, making intercession for us, and has all power both in heaven and earth. Q. 28. When will he come again ? A. He will come again in glory at the last day to judge the world.

PART III.

Concerning Baptism and the Covenant of Grace,

Q. 29. What relation do you stand in to the Lord Jesus ? A. I am one of his disciples; for I am a baptized Christian. Q. 30. Into whose name were you baptized ? A. Into the name of the Father, the Son, and the Holy Ghost. Q. 31. What was the meaning ofyour being so baptized? A. I was thereby given up in a covenant way, to Father, Son, and Holy Ghost. Q. 32. What was the covenant which was signified and sealed in your baptism ? A. The covenant of grace made with us in Jesus Christ Q. 33. What is the sum of that covenant? A. That God will be in Christ to us a God, and we must be to him a people. Q. 34. How then must yon take the Lord for your God ? A. I must take God the Father for my chief good, and highest end ; God the Son, for my Prince and Saviour; and God the Holy Ghost, for my Sanctifier, Guide, and Comforter. Q. 35. How must you give up yourself to him to be one of his people ? A. I must deny all ungodliness, and worldly, fleshly lusts, and roust resolve to live soberly, righteously, and godly in this present world, looking for the blessed hope. Q. 36. What are the three great blessings promised in this covenant ? A. The pardon of sin, the gift of the Holy Ghost, and eternal life. Q. 37. What are the two great conditions of this covenant ? A. Repentance towards God, and faith towards our Lord Jesus Christ. Q. ^. What is it to repent of your sins ? A. It is to be sorry that I have offended God, in what I have done amiss, and to do so no more. Q. 39. What is

it to believe in Jesus Christ ? A. It is to receive him, and to rely upon him as my Prophet, Priest, and King, and to give up myself to be ruled, and taught, and saved by him.

PART IV.

Concerning our Duty to God, Ourselves^ and ovr

Neighbour,

Q. 40. How must you evidence the sincerity of yonr faith and repentance ? A.' By a diligent and conscientious obedience to all God's commandments. Q. 41. What is the first and g^eat commandment ? A. To love God with all my heart Q. 42. What is the second, which is like unto it? A. To love my neighbour as myself, and to show it, by doing as I would be done by. Q. 43. What is the honour you owe to God's name ? A. I must never take his name in vain; but must always make mention of it with reverence and seriousness. Q. 44. What is the honour you owe to God's word ? A. I must read it and hear it with diligence and attention: I must meditate upon it, believe, and frame my life according to it. Q. 45. What is the honour yon owe to God in his providence ? A. I must receive all his mercies with thankfulness, and I must bear all afflictions with patience, and submission to his holy will. Q.

46. What is the honour you owe to the Lord's day? A. I must keep the sabbath holy to God, by a diligent performance of the religions duties of the day, both public and private, not speaking my own words, nor doing my own works on that day. Q.

47. How must you honour God in prayer ? A. I must every day, by solemn prayer, seek the favoar of God, and give unto him the glory due unto his name. Q. 48. In whose name must you pray ? A. In the name of Jesus Christ only. Q. 49. What must you pray for ? A. For mercy to pardon, and grace to help in time of need. Q. 50. What else must you do in your prayers ? A. I must confess my sins, and give God praise for his goodness to mc. Q. 51. What must be your daily care concerning yonr own soul ? A. I must take care that my heart be not lifted up with pride, nor disturbed with anger, or any sinful passion. Q. 52. What must be your care concerning your body ? A. I must take care that it be not defiled by intemperance, uncleanness, or any fleshly lusts. Q. 53. What must be your care concerning your words ? A. I must never tell a lie, nor mock at any body, nor call nick-names, nor speak any filthy words. Q. 54. What is your duty to your parents and governors ? A. I must reverence and obey them in the Lord; I must thankfully receive their instructions, and submit to their rebukes, and labour in every thing to be a comfort to them. Q. 65. What is your duty to the poor ? A. I must pity, help, and relieve them, according to my ability,

A CATECHISM FOR CHILDREN.

863

Q. 56. What is year daty to all men ? 'A. I most render to all their daes; I mast be honest and just in all my dealings; I most be respectful to my friends, and forgive my enemies, and speak evil of no man. Q. 67. How are yon able to perform this doty? A. Not in any strength of my own, but in the strength of the grace of Jesns Christ, which I must ask of God for his sake. Q. 58. What must you do when you find you come short of this duty ? A. I must renew my repentance, and pray to God for pardon in the blood of Christ, and be careful to do my duty better for the time to come. Q. 59. What eni^oaragement have yon thus to live in the fear of God ? A. If I do so, I shall certainly be happy both in this world, and in that to come.

PART V. Concerning the Future State,

Q. eo. What will become of yon shortly? A. I most shortly die, and leave this world. Q. 61. What becomes of the body at death ? A. It returns to the earth, to be raised to life again at the day of judgment. Q. 62. What becomes of the soul then ? A. It returns^ to God who gave it, to be determined to an anchangeable state, according to what was done in the body. Q. 63. What shall be the portion of the wicked and ungodly in the other world ? A. They shall all go to hell. Q. 64. What is hell ? A. It is a state of everlasting misery and torment, in the lake that boms with fire and brimstone. Q. 65. What shall be the portion of the godly in the other world ? A. They shall all go to heaven. Q. 66. What is heayen? A. It is a state of everlasting rest and joy with God and Jesus Christ. Q. 67. What life then will you resolve to live in this world ? A. God's grace enabling me, I will live a holy, godly life, and make it my great care and business to serve God, and sa^e my soul.

A SHORT CATECHISM

rc-K Tira IK8TRC7CTION OF TH08B WHO ARE TO BE ADMITTED

TO THE LORD^ BUFFER.

Q. 1. What is the Lord's supper ? A. It is a sacrament of the New Testament. Q. 2. Who ordained this sacrament? A. Our Lord Jesus, in the night vherein he was betrayed. Q. 3. What are the out-vard signs in this sacrament } A. Giving and re-mving bread and wine, and eating and drinking of tbem in a solemn and religious manner. Q. 4. What does the bread broken signify and represent u> ns? A. The broken body of our Lord Jesus, which was crucified for us. Q. 5. What does the

wine signify? A. The precious blood of Christ, which was shed for us upon the cross. Q. 6. What does the minister's giving the bread and wine signify ? A. The gracious offer that is made us in the gospel, of Christ and all his benefits, upon the terms of faith, and repentance, and new obedience. Q. 7. What does the receiving of the bread and wine signify ? A. Our hearty acceptance of Christ as he is offered to us in the gospel, and our compliance with the terms of that offer. Q. 8. What docs the eating of the bread and drinking of the wine signify ? A. The satisfaction we take in Christ and his gospel, and the nourishment of our souls thereby through faith. Q. 9. Why did Christ ordain this sacrament ? A. To be a memorial of his death till he come; for he said. Do thie in rememhranee of me, Q. 10. What more is there in this sacrament ? A. It is a seal of the covenant of grace, strongly assuring us, that God is willing in Christ to be to us a God, and strongly engaging us to be to him a people. Q. 11. Why would you be admitted to this solemn ordinance ? A. Because I desire to take the covenant of my baptism upon myself, and to make it my own act and deed, to join myself unto the Lord. Q. 12. What do you think of that covenant which is there sealed ? A. I think it is well ordered in all things, and sure; and I do heartily consent to it, and venture my soul and my salvation upon it. Q. 13. What do yon think of Christ, who is there set before you ? A. I think he is a gracious and all-sufficient Saviour, and I accept of him as my Lord and my God. Q. 14. What do you think of sin ? A. I think sin to be the worst of evils ; and I do heartily repent of my own sin, and turn from it to God. Q. 15. What do you think of this world ? A. I think it is vanity and vexation of spirit, and I will never set my heart upon it Q. 16. What do you think of the other world ? A. I think the things of another world are real, and great, and very near, and I would therefore give all diligence to prepare for that world. Q. 17. What do you think of a religious life ? A. I think that a holy, heavenly life, spent in the service of God, and in communion with him, is the most pleasant and comfortable life a man can live in this world. Q. 18. Will you then live such a life? A. By the grace of God, I will, and with purpose of heart will cleave to the Lord. Q. 19. What communion do you desire to have with the church of Christ? A. By faith, hope, and love, I desire to maintain a spiritual communion with all that in every place call on the name of Jesus Christ our Lord. Q. 20. What must yon do in your preparation for the Lord's Supper ? A. I must examine myself. Q. 21. How must you examine yourself about your spiritual state ? A. I must seriously inquire whether I do in sincerity consent to the covenant of grace, and whether I be indeed bom again. Q. 22. What will be an evidence, that your spiritual state is bad ?

A CATECHISM FOR CHILDREN.

A. If I live a vain and careless life, loving the world more than God, and minding the things of the flesh more than the things of the Spirit, and allowing myself in any known sin, I have reason to conclude, that whatever profession I make, my spiritual state is bad. Q. 23. What will be an evidence that yoar spiritual state is good ? A. If I be heartily concerned about my soul and eternity, and carefully seek the favour of God through Christ; if I strive against sin, make conscience of my words and ways, and have respect to all God's commandments, I have reason to hope, that notwithstanding my daily infirmities, my spiritual state is good. Q. 24. How must you examine your conscience about your particular actions ? A. I must solemnly reflect upon what I have done amiss in thought, word, and deed, and I must humbly confess it before God, and judge myself for it Q. 25. What else must you do in your preparation for the Lord's supper? A. I must earnestly pray to God for his Spirit and grace; I must meditate much upon the love of Christ in dying for me; and I must be in charity with all men.

Q. 26. After what manner must yon receive the sacrament? A. With humble reverence and seriousness ; with sorrow for sin, and hatred of it; with faith in Christ, and the lively workings of pious and devout affection towards him. Q. 27. What must you do after you have received this sacranaent ? A. I must walk cheerfully vrith God in all holy conversation, and never return again to folly. Q. 28. Who are they that receive this sacrament unworthily ? A. They who continue in love and league with sin while they pretend to covenant with God. Q. 29. What is the misery of those who do so ? A. They eat and drink judgment to themselves, not discerning the Lord's body. Q. 30. Who shall be welcome to this ordinance ? A. They who by faith cordially consent to the covenant of grace, and do honour to their Redeemer, by showing* forth his death. Q. 31. What benefits do they receive by it that duly improve it ? A. Their faith is hereby strengthened, their resolutions are confirmed, their comforts are increased, and they have an earnest of the everlasting feast.

SCRIPTURE CATECHISM,

IN THE

METHOD OF THE ASSEMBLY'S.

Introduction.

We arc very happy (I know) in catechisms, which, to the inhabitants of this valley of vitionf will be either the means of knowledge, or the shame of ignorance. The variety of these forms of sound words, while they all speak for substance the same thing, and are all built upon the foundation of the apostles and prophets, derogates not at all from the honour of the Christian doctrine, but rather (like the setting up of several candies in the same rooni) help to diffuse the light, and make it stronger. Many very excellent expositions we have both of the Church Cateehism and of the Assembly's^ and an ancient and

profitable one of Mr. Ball's; and yet some encourage me to hope, that this essay, which is in a way not hitherto used, that I know of, will be found not altogether useless. Two things I aim at in it: one is, to put the catechism into such a dress, as to make it (if possible) both easy and copious, so as that it may not be an insuperable task to the learner, and yet may furnish him with plenty of useful knowledge. The bulk of it (which somewhat exceeds my first intentions) shows it to be copious ; and yet I think it is made very easy, by breaking of it into so many short questions, and those answered by Yes or No, which the learner may at first content himself with, the teacher, if he pleases, reading the proofs: and, by degrees, the learner, who is willing to take

A SCRIPTURE CATECHISM.

866

a little pains, and begins to be Yersed in tbe Scrip-tareSf will find it no great difiicalty to charge his memory with most of the proofs annexed, which the qaestion oftentimes easily introduces, and which, bj frequent ase, will in time become familiar. I remember to have seen an Explanation of the Attfm-kiy't Shorter Catechism, (and I think it was the first that ever was published,) by a great inan, the Rev. Dt. Wallis, of Oxford, which was done by breaking the propositions of the catecbism in short questions, answered (as this) with Yes or No. That perform-aDce, though very short, was an excellent precedent, directing to a method of catechising, which has been of good use to enrich the understanding of the learners, without overloading their memories. The itxt subjoined here will show that our Yea is yea, and oar Nay, nay. To make this the more easy, the several sections under each article may be allotted to several catechumens.

Bat another thing I aim at, (and indeed the chief,) is to promote the knowledge of the Scriptures. Divine truths, methinks, sound best in divine lan-^age; and the things which God has revealed to us ky his Sinrii, cannot be conveyed in a more safe and proper vehicle, than by t|ie words which the Holy Ghost teaches, (I Cor. ii. 10, 13.) which, though I would be far from superstitiously tying myself or others to, yet, I confess, I cannpt but think tbey should be prefprred, I have often observed how tbe evangelist rectifies a mistake which rQse upon a saying of Christ's, only by repeating the words spoken, iofan xxi. 23. He said no^. He shall not dif; but, If J via that he tarry till / come, what is that to thee ? He said so, and no more; add thou not to his words. We are directed not only to think, but to spei^h, ac-tertUnff to his word, Isa. viii. 2Q.

It is especially profitable to acquaint children betimes with their Bibles, and to ^how them thpir religion there. Timothy's catechism was the Scripture, which he knew awo fipi^HQ—from his very infancy, 2 Tim. iiL 1& They who are ready and mighty in the Scriptures, will be thoroughly furnished for every good work, and thoroughly fortified against every evil work« What I have here endeavoured, inay (I hope) prove a good expedient for this purpose, obliging^ myself to produce a text of Scripture for every qaestion, it cannot be thought they should be alike apposite. Perhaps here and there one may be found that is diverted from its primary intention by an allusion only, (which I think is warranted by divers of the New-Testament quotations out of the Old,) yet I hope there are none perverted. Were we more conversant with the inspired writings, we sboQld (as one of the ancients speaks) *' adore the foloess of the Scriptures." I have quoted the texts as concisely as I (»uld, in hopes the diligent reader, who searches tbe Scripture daily, will be stirred up to look further into the places referred to, which be

3k

will often find very well worth his while. To that end, I have throughout added the book, chapter, and verse; which yet it is needless for them who learn by heart to trouble themselves with.

To the service of such ministers, governors of families, and other Christians, as shall see cause to make use of such a help, with an entire dependence upon the grace and blessing of God, for the accept-ableness and usefulness of it, this small oblation is humbly tendered, by one who is earnestly desirous to increase in Scripture knowledge, and ambitious of the honour of being any way instrumental to p paga 1. Matth. Henry.

Postscript to the Third Edition.

I am willing to take this opportunity to advise one thing more concerning the use of this catechism, which I have found very beneficial, viz. That the learners be pnt in their answers to turn the question into a proposition, which they vrill easily do vrith a little direction. Example,—^Is man a reasonable creature ? Yes: man is a reasonable creature; for tiiere is a spirit in man, &o. And this will lead them, when the question gives occasion for it, to make application to themselves. Again, Is your business in the world to serve the flesh ? No: it is not my business in the world to serve the fl^h; for we are not debtors to the flesh.

SCRIPTURE CATECHISM.

Q. 1. What is the chief end of man? A. Man's chief end is to glorify God, and enjoy him for ev^r.

^

1. Is man a reasonable creature? Yes: for there is a spirit in man, and the inspiration of the Almighty giveth him understanding, Job xxxii. 8. Has he greater capacities than the brutes ? Yes: for God teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven. Job

XXXV. 11,

2. Is man his own maker ? No: it is God that hath made us, and not we oursehres, Ps. c. 3. Is he then his own master ? No: there is a Lord over us, Ps. xii. 4. Is he his own carver? No: should it be according to thy mind. Job xxxiv. 33. Is he his own end ? No: for none of us lives to himself, or dies to himself, Rom, xiv. 7,

3. Is it your business in the world to serve the flesh? No: for we are not debtors to the flesh, that we should live after the flesh, Rom. viii. 12. Is it to pursue the world ? No: for we are not of the world, John xvii. 16.

A SCRIPTURE CATECHISM.

No: for all is vanity and vexation of spirit, Eccl. i. 14. Will the riches of the world make yon happy ? No: for a man's life consisteth not in the abundance of the things which he possesseth, Lake xii. 15. Will the praise and applause of men make you happy ? No: for it is vain-glory. Gal. v. 26. Will sport and pleasure make yon happy ? No: for the wise man said of laughter, It is mad, and of mirth, What doth it ? Eccl. ii. 2. Can the gain of the world make you happy ? No: for what is a man profited, if he gain the whole world, and lose his own soul ? Matt. xvi. 26.

5. Is God then your chief end ? Yes: for of him, and through him, and to him, are all things, Rom. xi. 36. Were yon made for him? Yes: this people have I formed for myself, Isa. xliii. 21. Were you redeemed for him? Yes: ye are not your own, for ye are bought with a price, I Cor. vi. 19, 20.

6. Is it your chief business to glorify God ? Yes: we must glorify God in our body and in our spirit, which are God's, 1 Cor. vi. 20. Must this be ultimately designed in ail our actions ? Yes: do all to the glory of God, 1 Cor. x. 31. Is God glorified by our praises? Yes: he that offers praise, glorifies me, Ps. 1. 23. And is he glorified by our works ? Yes: herein is my Father glorified, that ye bear much fruit, John xv. 8.

7. Is God your chief good ? Yes: for happy is the people whose God is the Lord, Ps. cxliv. 16. Does all good come from him ? Yes: for with him is the fountain of life, Ps. xxxvi. 9. And is all good enjoyed in him ? Yes: the Lord is the portion of my inheritance, and of my cup, Ps. xvi. 5.

8. Is it your chief happiness then to have God's favour? Yes: for in his favour is life, Ps. xxx. 5. Is that the most desirable good ? Yes : for his loving-kindness is better than life, Ps. Ixiii. 3. Do you desire it above any good ? Yes: Lord, lift thou up the light of thy countenance upon us, Ps. iv. 6, 7. And should you g^ve all diligence to make it sure ? Yes: herein we labour, that whether present or absent, we may be accepted of the Lord, 2 Cor. v. 9.

9. Is communion with God in grace here the best pleasure ? Yes: it is good for me to draw near to God, Ps. Ixxiii. 28. Is the vision and fruition of God in glory hereafter the best portion ? Yes: for in his presence there is fulness of joy, Ps. xvi. 11. Will you therefore set your heart upon this chief good ? Yes: Lord, whom have I in heaven but thee? and there is none upon earth that I desire besides thee ; when my flesh and my heart fail, God is the strength of my heart, and my portion for ever, Ps. Ixxiii. 25,26.

Q. 2. What rule ha» Gad given to direct ue how we may glorify and enjoy him ?

A. The word of God (which is contained in the Scriptures of the Old and New Testament) is the

only rule to direct us how we may glorify and enjoy him.

1. Do we need a rule to direct us to our chief end ? Yes: for we all like sheep have gone astray, Isa. liii. 6. Could we not find it out of ourselves ? No: for man is bom like the wild ass's oolt. Job xi. 12.

2. Is divine revelation necessary to religion 7 "Yes : for faith comes by hearing, and hearing by the word of God, Rom. x. 17. Is not the light of natare sufficient without it? No: for the world by wisdom knew not God, 1 Cor. i. 21. Has God therefore given us a revelation ? Yes: he hath showed thee, O man, what is good, Mic. vi. 3. Was there revelation from the beginning ? Yes: at sundry times, and in divers manners, God spake unto the fathers, Heb. i. 1.

3. Are the Scriptures of the Old and New Testament the word of God, and a divine revelation? Yes: for all Scripture is given by inspiration of God, 2 Tim. ili. 16. Were they indited by the blessed Spirit ? Yes: for holy men of God spake as they were moved by the Holy Ghost, 2 Pet i. 21. Were they confirmed by miracles ? Yes: God also bearing them witness both with signs and wonders, Heb. ii. 4. Do they recommend themselves 7 Y'^es: for the word of God is quick and powerful, Heb. iv. 12. Is not the Bible then a cheat put apon the world ? No: for these are not the words of him that hath a devil, John x. 21.

4. Was the book of the Scripture written for our use? Yes: whatsoever things were written aforetime, were written for our learning, Rom. xv. 4. And is it of great use ? Yes: for it is profitable for doctrine, for reproof, for correction, for instmction in righteousness, 2 Tim. iii. 16.

6. Are the Scriptures the great support of our religion ? Yes: for we are built upon the foundation of the apostles and prophets, Eph. ii. 20. Are they the standing rule of our faith and practice ? Yes; we must have recourse to the law and to the testi* mony, Isa. viii. 20. Are they the only mle ? Yes; for other foundation can no man lay, 1 Cor. iii. ii Are they our guide ? Yes: for the commandme is a lamp, and the law is light, Prov. vi. 23. 1> they show us the way to heaven and happiness Yes: for in them we think we have eternal life, a they are they which testify of Christ, John v. 39.

6. Are the Scriptures our oracle which we m consult ? Yes: What is written in the law, how rea est thou? Luke x. 26. Are they our toaohsto which we must try by ? Yes: if they speak not a cording to this word, it is because there is no lig in them, Isa. viii. 20. Are they the weapons of o spiritual warfare ? Yes: Get Uiee hence, Satan, f< it is written. Matt. iv. 10. Eph. vi. 17.

7. Is.the written word a sufficient rule T Yes: fd the law of the Lord is perfect, Ps. xix. 7. Is tt plainl

A SCRIPTURE CATECHISM.

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Yes: for the word is nigh thee, Rom. x. 8. Is the cbmch's authority tiie rule of our faith ? No: for oar faith shoald not stand in the wisdom of men, 1 Cor. ii. 5. May we depend upon unwritten traditions? No: for we must refuse profane and old wives' fables, 1 Tim. iy. 7.

8. Will the written word be the rule of our judgment hereafter ? Yes: for we must be judged by the law of liberty. Jam. ii. 12. Ought we therefore to be ruled by it now ? Yes: as many as walk according to this rule, peace shall be on them. Gal. vi. 16. And to be comforted by it ? Yes: for through patience and comfort of the Scriptures we have hope, Rom. XT. 4.

9. Are the Scriptures to be translated into vulgar toDgues ? Yes: for we should hear them speak in oor tongues the wonderful works of God, Acts ii. 11. And must we study them? Yes: Search the Scriptures, John T. 39. And labour to understand them ? Yes: Understandest thou what thou readest? Acts Tiii. 30. And must we rest satisfied with this revelation of God's will? Yes: for if we believe not Moses and the prophets, neither would we be per-snaded though one rose from the dead, liuke xvi. 31. Is it a great affront to God to neglect his word ? Yes: I have written unto them the great things of my law, but they were counted as a strange thing, Hos. viii. 12.

10. Must little children get the knowledge of the Scripture ? Yes: Timothy is commended for this, that from a child he knew the Holy Scriptures, 2 Tim. iii. 15. And must their parents instruct them therein ? Yes: they must teach them diligently onto their children, and talk of them, Deut. vi. 7.

11. Must we all love the word of God? Yes: O how love I thy law! And must we meditate therein ? Yes: It is my meditation all the day, Ps. cxix. 97. And will this be to our own advantage ? Yes: for it h able to make us wise to salvation, 2 Tim. iii 15.

Q. 3. What do the Scriptures principally teach ?

A. The Scriptures principally teach, what man » to believe concemiog God, and what duty God requires of man.

1. Is it necessary that we have a faith concerning Ood? Yes: for he that comes to God must believe that he is, and that be is the rewarder of them that <iiligent]y seek him, Heb. xi. 6. Can we have that faith without being taught ? No: for how shall they believe in him of whom they have not heard ? Rom. x-14. And have they not heard ? Yes: verily their iDond went into all the earth, an4 their words to the ends of the world, Rom. x. 18. .

2. Is not the knowledge of God a great privilege ? Yes: for this is life eternal, to know thee the only tmc God, John xvii. 3. Is it not the best knowledge ? Yes: for the knowledge of the Holy is understanding, Prov. ix. lO. Does the Scripture teach us that

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knowledge ? Yes: for if we receive those words, and hide those commandments with us, then shall we understand the fear of the Lord, and find the knowledge of God, Prov. ii. 1, 5.

3. Do not the works of creation prove that there is a God ? Yes: for we understand by the things that are made his eternal power and godhead, Rom. i. 20. And do not the works of providence prove it? Yes: for verily there is a God that judgeUi in the earth, Ps. Iviii. 11. But do not the Scriptures tell us best what God is ? Yes: for no man hath seen God at any time, the only-begotten Son, which is in the bosom of the Father, he hath declared him, John i. 16.

4. Are we all concerned to get the knowledge of God ? Yes: we should all know him, from tlie least even to the greatest, Heb. viii. 11. Must children get that knowledge ? Yes: I write unto yon little children because you have known the Father, 1 John ii. 13. And must we all (pow in that knowledge 1 Yes: we must follow on to know the Lord, Hos. vi. 3.

5. Are we to believe what the Scripture reveals concerning God ? Yes: for these things are written that we may believe, John xx. 31. And must we believe all that the Scripture reveals ? Yes: Believing all things which are written in the law and the prophets. Acts xxiv. 14. Must we believe that which is not revealed ? No: for the things of God knows no man, but the Spirit of God, 1 Cor. ii. 11.

6. Does God require duty of man ? Yes: for unto man he said. Behold the fear of the Lord, that is wisdom; and to depart from evil, that is understanding, Job xxviii. 28. Is it enough to believe the truth revealed, if we do not the duty that is required ? No: for faith without works is dead, James ii. 26. Is it enough to do the duty required^ though we do not believe the truth revealed ? No: for he that believ-eth not God, hath made him a liar, 1 John v. 10.

7. Does the Scripture teach us what duty God requires ? Yes: He has showed thee what the Lord thy God requires of thee, Mic. vi. 8. And must we do the duty that the Scripture teaches ? Yes: we must observe to do according to all that is written therein, and not turn from it to the right hand, or to the left. Josh. i. 7. Must this obedience always accompany faith ? Yes: for they which have believed in God must be careful to maintain good works, Tit iii. 8.

Q.4. What ig God?

A. God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth.

1. Is God a Spirit ? Yes: for Christ himself has said, God is a Spirit, John iv. 24. Is he a pure Spirit? Yes: for God is light, and with him is no darkness at all, 1 John i. 5. Has he a body as we

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have \ No : Hast thou eyes of flesh ? or seest thou as a man seeth ? Joh x. 4. Can he be seen with bodily eyes? No: for he is one whom no man hath seen, or can see, 1 Tim. yi. 16. Arb not the angels spirits ? Yes: he maketh his angels spirits, Ps. civ. 4. Are not the souls of men spirits ? Yes: for he formeth the spirit of man within him, Zech. xii. 1. But is God a Spirit like unto them ? No: for he is the Father of spirits, Heb. xii. 9.

2. Is God infinite ? Yes: for we cannot by searching find out God, Job xi. 7. Is he contained in any place ? No: for the heaven of heavens cannot contain him, 1 Kings viii. 27. Is he every where present ? Yes: for whither can we go from his Spirit, or flee from his presence ? Ps. cxxxix. 7. Can any hide himself in secret places that God shall not see him ? No: for do not I fill heaven and earth, saith the Lord, Jer. xxiii. 24.

3. Is God eternal ? Yes: from everlasting to everlasting, thou art God, Ps. xc. 2. Had he beginning of days ? No: for he is the Ancient of days, Dan. vii. 9. Shall there be any end of his life ? No: for he is the same, and his years have no end, Ps. cii. 27. Is there with him any succession of time ? No: for his days are not as the days of man. Job x. 5. Can he die ? No: he is the only potentate, that hath immortality, 1 Tim. vi. 16.

4. Is God unchangeable ? Yes: for he is the Father of lights, with whom is no variableness, nor shadow of turning. Jam. i. 17. Is there any decay of his perfections ? No: for he fainteth not, neither is weary, Isa. xl. 528. Is there any alteration in his counsels ? No: for he is not a man that he should repent, 1 Sam. xv. 29. Is it well for us that he is unchangeable ? Yes: I am the Lord, I change not, therefore ye sons of Jacob are not consumed, Mai. 111. 6.

5. Is God infinite in his being? Yes: for he has said, I AM THAT I AM, Exod. iii. 14. Is he self-existent? Yes: for the Father hath life in himself, John V. 26. Is he the best of beings ? Yes: for who is a God like unto him? Exod. xv. 11. Is he the first of causes ? Yes: for he is the Father, of whom are all things, and we in him, 1 Cor. viii. 6. Is he the highest of powers? Yes: for he is King of kings, and Lord of lords, 1 Tim. vi. 15.

6. Is he a God of perfect knowledge ? Yes: for his understanding is infinite, Ps. cxlvii. 5. Can any thing be hid from him ? No: for all things are naked and opened unto the eyes of him with whom we have to do, Heb. iv. 13. Does he know things to come ? Yes: for he declareth the end from the beginning, Isa. xlvi. 10. Does he know our hearts? Yes: for he understandeth our thoughts afar off*, Ps. cxxxix. 2. Does he know all our actions? Yes: for his eyes are upon the ways of man, Job xxxiv. 21.

7. Is God infinitely wise ? Yes: for wisdom and

might are his, Dan. ii. 20. Are all his works wisely done ? Yes: in wisdom he hath made them all, Ps. civ. 24. And particularly the work of redemptioD ? Yes: for it is the wisdom of God in a mystery» 1 Cor. ii. 7. Can the wisdom of God's counsels be fathomed? No: O the depth of the riches of the wisdom and knowledge of God! Rom. xi. 33.

8. Is he a God of power? Yes: God hath spoken once, twice have I heard this, that power belongeth unto God, Ps. Ixii. 11. Is he Almighty? Tes: he is the Lord God Almighty, Rev. xv. 3. Is bis power irresistible ? Yes: for none can stay his hand, Dan. iv. 35. Is his sovereignty incontestable ? Yes: for he giveth not account of any of his matters. Job xxxiii. 13. Is any thing too hard for him ? No: for with God all things are possible, Matt. xix. 26.

9. Is he a God of perfect holiness ? Yes: for holy, holy, holy, is the Lord of hosts, Isa. vi. 3. Is there iniquity with God? No: he is of purer eyes than to behold iniquity, Heb. i. 13. Is this his glory? Yes: for he is glorious in holiness, Exod. xv. 11. And must we give him the glory of it ? Yes: give thanks at the remembrance of his holiness, Ps. xxx. 4. And must we study herein to resemble him? Yes: Be ye holy, for I am holy, 1 Pet. i. 16.

10. Is he a just and righteous Governor ? Yes: the Lord is righteous in all his ways, Ps. exlv. 17. Did he ever do wrong to any of his creatures ? No: there is no unrighteousness in him, Ps. xcii. 15. And does justice please him ? Yes: the righteous Lord loveth righteousness, Ps. xi. 7.

11. Is he a merciful God? Yes: he is the Lord, the Lord God, merciful and gracious, Exod. xxxiv. 6. And a good God? Yes: thou art good, and dost good, Ps. exix. 68. Is he universally good ? Yes: for he is good to all, and his tender mercies are over all his works, Ps. cxlv. 9. Is he in a special manner good to his own people ? Yes: for truly God is good to Israel, Ps. Ixxiii. 1, And should we acquaint ourselves with his goodness? Yes: O taste, and see that the Lord b good, Ps. xxxiv. 8.

12. Is he a God of truth ? Yes: the truth of the Lord endures for ever, Ps. cxvii. 2. Will he perform all his promises ? Yes: for he is faithful that hath promised, Heb. x. 23. Is there any danger of his deceiving us ? No: it is impossible for God to lie, Heb. vi. 18.

13. Is this a complete description of God ? No: for, lo, these are but parts of his ways; and how little a portion is heard of him! Job xxvi. 14. Must we therefore always speak of God with reverence ? Yes: for behold God is great, and we know him not. Job xxxvi. 26. And must we pray to him to teach us what we shall say ? Yes: for we cannot order our speech by reason of darkness. Job xxxvii. 19.

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Q. 5. Are there more gods than one.

A. There is but one only, the living and true God.

1. Are there many gods? No: for though there be that are called gods, yet there is but one God, 1 Cor. Tiii. 6, 6. Can there be but one? No: for he has said, I am God, and there is none else; I am God, and there is none like me, Isa. xlvi. 0. Are yon sure there is but one ? Yes: for the Lord our God is one Lord, and there is none other but he, Mark xii. 29, 32.

2. Is the God whom we serve that one God? Tes: for Jehovah he is God, Jehovah he is God, 1 Kings xviii. 39. Is he infinitely above all pretenders? Tes: for he is a great King above all gods, Ps. xcT. 3. Is he God alone ? Yes: O Lord of hosts, God of Israel, thou art the God, even thou alone, Isa. xxxvii. 16. Are all other gods false gods? Yes: for all the gods of the nations are idols, but the Lord made the heavens, Ps. xevi. 6.

3. Is our God the true God ? Yes: the Lord he is the true God, Jer. x. 10. Is he the only true God ? Yes: this is life eternal, to know the only true God, John xvii. 3. Is he the living God? Yes: the hring God, and an everlasting King, Jcr. x. 10. Is kethe Sovereign Lord? Yes: for he is God over all, blessed for evermore, Rom. ix. 5. Is this one God enough? Yes: for he is God All-sufficient, Gen. xvii. 1.

4. Is the Lord Jehovah the maker of all things ? Tes: he is the everlasting God, even the Lord, the Creator of the ends of the earth, Isa. xl. 28. Is he yoor Maker ? Yes : he is the Lord our Maker, Ps. xcv. 6. Is he the owner of all things ? Yes; for ke is the most high God, possessor of heaven and earth. Gen. xiv. 19. Is he your rightful owner? Tes: we are the people of his pasture, and the sheep of his hand, Ps. xcv. 7. Is he the ruler of all things? Tes: for his kingdom ruleth over all, Ps. ciii. 19. Is he your ruler? Yes: O Lord, truly I am thy servant, I am thy servant, Ps. cxvi. 16. Is he the benefactor of all the creatures ? Yes: for he giveth to all life, and breath, and all things. Acts xvii. 25. Is be your benefactor? Yes: for he daily loadeth V with his benefits, Ps. Ixviii. 19. Shall he there-lore be yours by your own consent ? Yes: O God, thou art my God, Ps. Ixiii. 1.

Q. 6. How many persons are there in the Godhead?

A. There are tbree persons in the Godhead ; the Father, the Son, and the Holy Ghost; and these three are one God; the same in substance, equal in power and glory.

I. Are there three gods? No: for the Lord is one, and his name one, Zech. xiv. 9. Is there more than one person in the Godhead ? Yes: for God said. Let us make man, Gen. i. 26. Are there dis-tioct persons in tlie Godhead ? Yes: for h6 who

is the brightness of his Father's glory, is the express image of his person, Heb. i. 3. Are there three persons in the Godhead ? Yes: for there arc three that bear record in heaven, the Father, the Word, and the Holy Ghost, 1 John v. 7.

2. Is the Father God ? Yes: for there is one God and Father of all, Eph. iv. 6. Is Jesus Christ the Word ? Yes: his name is called the Word of God, Rev. xix. 13. Is the Word God ? Yes: for in the beginning was the Word, and the Word was with God, and the Word was God, John i. 1. Is the Holy Ghost a divine person ? Yes: for the Spirit search-eth all things, 1 Cor. ii. 10.

3. Is it the personal property of the Father to beget the Son ? Yes: Thou art my Son, this day have I begotten thee, Ps. ii. 7. Is it the personal property of the Son to be begotten of the Father ? Yes: for he is the only-begotten of the Father, John i. 14. Is it the personal property of the Holy Ghost to proceed from the Father and the Son ? Yes: for Christ says, I will send you the Comforter, even the Spirit of truth, which proceedeth from the Father, John XV. 26.

4. Are these three one God ? Yes: for it is said expressly, these three are one, 1 John v. 7. Are they the same in substance, and equal in power and glory ? Yes: for Christ says, I and my Father are one, John x. 30. Can this doctrine be measured by reason ? No: for flesh and blood hath not revealed it to us, Matt xvi. 17. But ought we to believe it ? Yes: for we are baptized in the name of the Father, and of the Son, and of the Holy Ghost, Matt, xxviii. 19. and we are blessed with the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost, 2 Cor. xiii. 14. And ought we to improve it? Yes: that we all may be one, as the Father is in Christ, and he in the Father, that we also may be one in them, John xvii. 21.

Q. 7. What are the decrees of God?

A. The decrees of God are his eternal purposes, according to the counsel of his own will: whereby for his own glory he hath fore-ordained whatever comes to pass.

' 1. Does God dispose of all things that come to pass ? Yes: My times are in thy hand, Ps. xxxi. 15. Does he do it according to his own will: Yes: for he hath done whatsoever he pleased, Ps. cxv. 2. Can any control his will? No: for he doth according to his will in the armies of heaven, and among the inhabitants of the earth, Dan. iv. 35. Has he determined before what he will do ? Yes: for known unto God are all his works, from the beginning of the worid. Acts xv. 18.

2. Is there a counsel then in all the will of God ? Yes: for he worketh all things after the counsel of his own will, Eph. i. 11. Is it an eternal counsel ? Yes: for it was ordained before the world, I Cor.

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ii. 7. Isitfree? Yes: Even so Father, for so it seemed good in thy sight. Matt. xi. 26. Is it unchangeable ? Yes: the counsel of the Lord standeth for ever, Ps. xxxiii. 11. Is it for his own glory ? Yes: that we should be to the praise of his glory, Eph. i. 12.

Were all the events of time ordained from eternity? Yes: He performeth the thingthat is appointed for me. Job xxiii. 14. Does any thing come to pass by chance } No: for the lot is cast into the lap; but the whole disposing thereof is of the Lord, Prov. xvi. 33. Does every thing come to pass as God has ordained it ? Yes: for there are many devices in a man's heart; nevertheless the counsel of the Lord, that shall stand, Prov. xix. 21.

4. Can we search out God's counsels ? No: for his judgments are a great deep, Ps. xxxvi. 6. Ought we not therefore to acquiesce in them? Yes: Here am I, let him do to me as seemeth good unto him, 2 Sam. XV. 26. May we question God's proceedings ? No: for his thoughts are above our thoughts, Isa. Iv. 9.

Q. 8. How does God execute his decrees ? A. God executes his decrees in the works of creation and providence.

1. Shall all God's decrees be executed? Yes: for the Lord of hosts hath sworn, surely as I have thought, so shall it come to pass, Isa. xiv. 24. Can any of them be defeated ? No: forthe Lord of hosts hath purposed, and who shall disannul it ? Isa. xiv. 27. Did God execute his decree in the work of creation ? Yes: he hath created all things, and for his pleasure they are and were created, Rev. iv. 11. And does he execute his decrees in the works pf Providence? Yes: for out of the mouth of the Most High both evil and good proceed. Lam. iii. 36.

2. Did God begin to work in the creation of the world ? Yes: Thou, Lord, in the beginning didst lay the foundations of the earth, Heb. i. 10. Is he still working ? Yes: for Christ says. My Father work-eth hitherto, and I work, John v. 17. Are all his worics copied out of his counsels ? Yes: for they are what his hand and his counsel determine before to be done. Acts iv. 28.

3. Are God's works many ? Yes: O Lord, how manifold are thy works! Ps. civ. 24. Are they great ? Yes: his work is honourable and glorious, Ps. cxi. 3. Are they perfect in their kiud ? Yes: God is the Rock, his work is perfect, Deut. xxxii. 4. Can they be amended ? No: whatsoever God doth, nothing can be put to it, nor any thing taken from it, Eccl. iii. 14. Ought they to be studied ? Yes: They are sought out of all them that have pleasure therein, Ps. cxi. 2. Is it a great sin to neglect them ? Yes: because they regard not the work of the Lord, neither consider the operation of his hands, he shall destroy them, and not build them up, Ps. xxviii. 5.

No # for no man can find oat the work that Ood makes from the beginning to the end, EccL iii. 11. Can his designs in them be accounted for? No: for his way is in the sea, and his path in Che g^reat waters, Ps. Ixxvii. 19. But is he glorified in them ? Yes: all his works do praise him, Ps. cxiv. 10.

. Q. 9. What is the worh of creation f

A. The work of creation is God's making all things of nothing, by the word of his power, in the space of six days, and all very good.

1. Did God create the world ? Yes: in the beginning God created the heavens and the earth. Gen. i. 1. Did he create every thing in the world ? Yes: for without him was not any thing made that was made, John i. 3. John xii. 7—9. Did he create the world by his word ? Yes: for through faith we understand that the worlds were framed by the ipvord of God, Heb. xi. 3. Did all things come into being by that word ? Yes: for by the word of God the heavens were of old, 2 Pet iii. 5. And are they thereby preserved in being? Yes: by the same word they are kept in store, v, 7. Did God find any difllculty in making the world ? No: for he spake and it was done; he said. Let there be light, and there was light, Ps. xxxiii. 9. Gen. i. 3. Did he need assistance in it ? No: for he stretcheth forth the heavens alone, and spreadeth abroad the earth by himself, Isa. xliv. 24.

2. Did he make all out of nothing ? Yes: for the things which are seen were not made of the things which do appear, Heb. xi. 13. Did he bring light out of darkness? Yes: for God commanded the light to shine out of darkness, 2 Cor. iv. 6. And order out of confusion? Yes: for the earth was without form and void, Gen. i. 2. Did he make all in six days? Yes: for in six days the Lord made heaven and earth, Exod. xx. 11. Did God make all well ? Yes: God saw every thing that he had made, and behold it was very good. Gen. i. 31. Did he make all firm? Yes: he-hath made a decree which shall not pass, Ps. cxlviii. 6. And all for himself? Yes: the Lord has made all things for himself, Prov. xvi. 4.

3. Did God make all things by Jesus Christ ? Yes: for by him also he made the worlds, Heb. i. 2. and created all things by Jesus Christ, Eph. iii. 9. Col. i. 16. John i. iii. Did God manifest his own perfections in the work of creation ? Yes: for the heavens declare the glory of God, Ps. xix. 1. Must we give him the glory of this work ? Yes: we must worship him that made the heaven and the earth. Rev. xiv. 7. Most we give him thanks for his creatures ? Yes: every creature of God is good, and to be received with thanksgiving, 1 Tim. iv. 4. May we be encouraged by the work of creation to trast in God? Yes: My help cometh from the Lord which

4. Can all God's works be thoroughly discovered ? | made heaven and earth, Ps. cxxi. 2.

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4. Did God create the angels ? Yes: He maketh his aogrels spirits, Heb. i. 7. Are tbey attendaots upon him? Yes: thousand thousands minister onto him, and teo thousand times ten thousand stand before him, Dan. vii. 10. Are they employed for the good of the saints? -Yes: they are sent forth to minister for them which shall be heirs of salvation, Heb. i. 14. Have true believers communion with them in faith, hope, and love ? Yes: for we are come to an innumerable company of angels, Heb. xii. 22.

5. Did all tbe angels continue in their integrity ? No: There were angels that left their first state. Jade 6. Is it probable that they who fell, fell by pride ? Yes: for tbey that are lifted up with pride, fall into the condemnation of the devil, 1 Tim. iii. 6. Were they panisbed for their sin ? Yes: God spared not the angels that sinned, but cast them down to hell, 2 Pet. ii. 4.

Q. 10. How did God create man ?

A. God created man male and female, after his ima^e, in knowledge, righteousness, and holiness, with dominion over the creatures.

1. Is man God's creature ? Yes: for we are also his offspring. Acts xvii. 28. Were our first parents the work of his hands? Yes: male and female created he them, and called their name Adam, Gen. V. 2. Was man made with a consultation ? Yes: for God said, LiCt us make man, Gen. i. 26. Do all tbe children of men descend from Adam and Eve ? Yes: for God bas made of one blood all nations of men. Acts xvii. 26. . .^

2. Was man's body at first made out of the earih ? Yes: God made man of the dust of the ground, Gen. ii. 7. And are our bodies of the earth earthy ? Yes: for I also am formed out of the clay, Job xxxiii. 6. Batare they not curiously wrought? Yes: for I am fearfully and wonderfully made, Ps. cxxxix. 14. Is God tbe former of our bodies? Yes: Thou hast clothed me with skin and flesh, and fenced me with bones and sinews. Job x. 11. Is he the author of our senses ? Yes: the hearing ear, and seeing eye, tbe Lord has made, even both of them, Prov. xx. 12.

3. Is God the Father of our spirits ? Yes: for he breathed into man's nostrils the breath of life, Gen. ii. 7. Has God given each of us a soul ? Yes: The Lord liveth that made us this soul, Jer. xxxviii. 16. b it a rational soul ? Yes: for the spirit of a man is the candle of the Lord, Prov. xx. 27. Is it immortal ? Yes: for the spirit of a man goes upward, Ecci. iii. 21. Does it die with the body ? No: for when the dost returns to the earth as it was, the Spirit returns to God who gave it, Eccl. xii. 7. Is God then the Sovereign of the heart ? Yes: for he has said. Behold, all souls are mine, Ezek. xviii. 4. )f Qst we therefore commit our souls to him ? Yes: Into thine hand I commit my spirit, Ps. xxxi. 5.

4. Was man made after God's image? Yes: God created man in his own image, Gen. i. 27. Did that image consist in knowledge ? Yes: for we are renewed in knowledge after the image of him that created us. Col. iii. 10. Did it consist in righteousness and true holiness ? Yes: for the new man after God is created in righteousness and true holiness, Eph. iv. 24. Was there in man at first a perfect purity and freedom from sin ? Yes: Thou wast perfect in thy ways from the day that thou wast created, Ezek. xxviii. 15. compare xvi. 13. Was there in him a perfect rectitude and disposition to good? Yes: for God made man upright, Eccl. vii. 29. Are there some remains of God's image still upon man ? Yes: for men are made after the similitude of God, Jam. iii. 9. Was man made with a dominion over the creatures ? Yes: for thou hast put all things under his feet^ Ps. viii. 6. Have we not reason to admire God's favour to man ? Yes: Lord, what is man, that thou art mindful of him 7 Ps. cxiiv. 3.

Q. 11. What are God^sworJu of providence?

A. God's works of providence are his most holy, wise, and powerful preserving and governing all bis creatures, and all their actions.

1. When God had made the world, did he leave it to itself? No: for he upholdeth all things by the word of his power, Heb. i. 3. Does he see to the whole creation? Yes: for the eyes of the Lord are in every place, Prov. xv. 3. Does he condescend to take notice of his creatures? Yes: he humbleth himself to behold the things that are in heaven and in the earth, Ps. oxiii. 6. Is any thing at a distance from him ? No: for he is not far from every one of us, Acts xvii. 27. Does he look on as one unconcerned ? No: for his eyes behold, and his eyelids try, the children of men, Ps. xi. 4.

2. Does God look after the world of angels ? Yes: for he maketh peace in his high places. Job xxv. 2. Does he look after this lower world ? Yes: for the eyes of all wait upon him, Ps. oxlv. 15. Does he take care of the fowls? Yes: our heavenly Father feedeth them, Matt. vi. 26. What! even the sparrows? Yes: not one of them shall fall to the ground without our Father, Matt. x. 29. What! and the ravens? Yes: he feeds the young ravens which cry, Ps. cxlvii. 9. Is he the Protector and Benefactor of all the creatures ? Yes: Thou preservest them all, Neh. ix. 6. Is he man's Protector and Benefactor? Yes: for in him we live, and move, and have our being. Acts xvii. 28. Do we depend upon God for tbe support of our life ? Yes: for he holdeth our soul in life, Ps. Ixvi. 9. And for the comforts of life ? Yes : for he giveth us rain from heaven, and fruitful seasons, filling our hearts with food and gladness, Acts xiv. 17. And do we depend upon him for the safety of our life ? Yes: he keep-eth all our bones, Ps. xxxiv. 20. And for the con-

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tinaance of life ? Yes: for be is tbjr lifd^, and the length of thy days, Deut xxx. 20.

3. Does God govern all things ? Tes: his kingdom raleth over all, Ps. ciii. 19. Does he govern the holy angels ? Yes: fbr they do his commandments, Ps. ciii. 20. Does he govern the heavenly bodies ? Yes : the stars in their courses fought against Sisera, Judg. v. 20. Does he govern the power of the air ? Y^s: stormy winds fulfil his word, Ps. cxlviii. 8. Does he order what weather it shall be ? Yes: for he saith to the snow, Be thou u|K>n the earth. Job xxxvii. 6. And does he gOvem the inferior creatures ^ Yes: he spake, and locusts came, Ps. cv. 34. Can he command them ? Yes: I have commanded the ravens to feed thee, 1 Kings xvii. 4. Can he control them? Yes: he shut the lions' mouths, Dan. vi. 22. Has he a sovereign dominion over the whole creation? Yes: fbr the Lord of hosts is his name, Isa. xlvii. 4.

4. Does God govern the children of men ? Yes: the Most High ruleth in the kingdom of men, Dan. iv. 32. Does he govern kings ? Yes: ^or the king's heart is in the hand of the LordyProv. xxi. 1. And does he govern kingdoms ? Yes: for he is the Governor among the nations, Ps. xxii. 28. And families too ? Yes: for except the Lord build the house, they labour in vain that build it, Ps. cxxvii. 1. Does he govern great men ? Yes: for God is the judge, he puts down one, and sets up another, Ps. Ixxv. 6, 7. And mean men too ? Yes : for every Inan's judgment proceedeth from the Lord, Prov. xxix. 26. Can man make his own fortune ? No: for the way of man is not in himself, neither is it in man that walketh, to direct his steps, Jer. x. 23. When man purposes, does God dispose ? Yes: a man's heart deviseth his way, but the Lord directeth his steps, Prov. xvi. 9. Do all comforts and crosses come from God's hand ? Yes: for he has said, I make peace, and create evil; I the Lord do all these things, Issc. xlv. 7. Does God's providence extend itself to the smallest things ? Yes: The very hairs of your head are all numbered. Matt x. 30.

5. Is God's government holy ? Yes: he is holy in all his works, Ps. cxlV. 17. Is it wise ? Yes: he is wonderful in counsel, and excellent in working, Isa. xxviii. 29k Is it powerful ? Yes*, for when he giveth quietness, who then can make trouble. Job xxxiv. 29. Is it rightful ? Yes: God is greater than man. Job xxxiil. 12. Is it just } Yes: for shall not the Judge of all the earth do right ? Gen. xviii. 25. Does God sometimes reward and punish in this life ? Yes: the righteous shall be recompensed in the earth, much more the wicked and the sinner, Prov. xi. 31. But does he always? No: for all things come alike to all, Eccl. ix. 1,2.

6. Does God govern the world (br the good of his church ? Yes: for Jacob my servant's sake, and Israel mine elect, I have called thee by thy name.

Isa. xlv. 4; Is the government of the world com -mitted to the Lord Jesus ? Yes: for he is he^d over ail things unto the church, Eph. i. 22. And is all ordered for God's glory ? Yes: for the Lord alone shall be exalted, Isa. ii. 11. Is it a comfort to good men that God governs the world ? Yes: The Lord reigns, let the earth rejoice, Ps. xcvii. 1. Is it a terror to the wicked ? Yes: The Lord reigns, let the people tremble, Ps. xcix. 1. Ought we to give him the praise of it ? Yes: Hallelujah, the Lord God omnipotent reigns. Rev. xix. 6.

Q. 12. What spetial act of providence did God exercise towards man in the estate wherein ke was created i

A. When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience, forbidding him to eat of the tree of knowledge of good and evil, upon pain of death.

1. Did God make man happy as well as holy > Yes: for he put him into the garden of Eden, Gen. ii. 15. Did he provide comfortably for him ? Yes: for he said, I will make him a help meet for him. Gen. ii. 18. Did he admit him into communion with himself ? Yes: fOr he then blessed the seventh day, and sanctified it. Gen. ii. 3. Was God well pleased In him ? Yes: for his delights were with the sons of men, Prov. viii. 31.

2. Did God give him a laW ? Yes: the Lord God commanded the man. Gen. ii. 16. Did he give him a command of trial ? Yes: Of the tree of knowledge of^good and evil thou shalt not eat of it. Gen. ii# 17. Did he assure him of happiness, if he obeyed ? Yed: for of every tree in the garden (even the tree of life) thou mayest freely eat. Gen. ii. 16. Did he threaten death upon his disobedience ? Yes : for in the day thou eatest thereof, thou shalt surely die, Gdn. ii. 17.

3. Was this God's covenant with Adam ? Yes: for we read of those who, like Adam, transgressed the covenant, Hos. vi. 7. niarg. Was, Do this and live, one branch of that covenant ? Yes: for the man that doeth them, shall live in them, Gal. iii. 12. Was, Fail and die, the other branch of the covenant? Yes: the soul that sinneth, it shall die, Ezek. xviii. 4. Was this the covenant of innocency ? Yes: for the law was not of faith. Gal. iii. 12. Was there a mediator of this covenant ? No: for it is the better covenant that is established in the hands of a Mediator, Heb. viii. 6.

Q. 13. Did our first parents continue in the state wherein they were first created ? ^

A. Our first parents being left to the freedom of their own will, fell from the state wherein they were created, by sinning against God.

1. Is man now in the state wherein he was created ? No: for God made man upright; but they

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lave sought out many inventions, Eccl. vii. 29. Can Ke now say we are perfectly holy ? No: If I say I ata perfect, that shall prove me perverse^ Job ix. 20. Can we say we are perfectly happy ? No: for man is k>ra to trouble. Job v. 7. Are we as we were then ? No: man was planted a noble vine, bnt is tamed into the degenerate plant of a strange vine, Jer. ii. 21. Did man continue long in his state of ionocence ? No: For man being in honour abideth Dot, Ps. xiil. 12.

2. Did God leave man to the freedom of his own will ? Yes: For if thou scornest, thou alone shall bear it, Prov. ix. 12. Did God draw A.dam to sin ? No: for Grod tempteth no man, James i. 13. Is he any way the Anthor of sin ? No: far be it from God tbat he should do wickedness. Job xxxiv. 10. Did be do what was fit to be done to prevent it? Yes: What could have been done more to my vineyard ? Isa. y. 4. Was he obliged to do more ? No: for maj be not do what he will with his own ? Matt XX. 15. Does all the blame of man's sin lie upon himself theli ? Yes: O Israel, thou hast destroyed thyself, Hos. xiii. 9.

3. Did man fall by sinning against God T Yes: ThoQ hast fallen by thine iniquity, Hos. xiv. 1. Was that the beginning of sin in this world ? Yes: for by one man sin entered into the world, Rom.

T. 12.

Q. 14. What w sin ?

A. Sin is any want of conformity nnto, or transgression of, the law of God.

1. Is there a moral difference of good and evil ? Yes: for we must cease to do evil, and learn to do veil, Isa. i. 16, 17. Is it all alike then what we do ? No: for God shall bring every work into judgment, whether it be good, or whether it be evil, Eccl. xii. 14. Is there such a thing as sin in thought ? Yes: for the thought of foolishness is sin, Prov. xxiv. 9. May sin be committed in Word too t Yes: for in the multitude of words there wattteth not sin, Prov. 1.19.

2. Does sin suppose a law? Yes: fbr where there is no law, theilB is no transgression, Rom. iv. 15. and ^-13. Is sin the breach of a law ? Yes: for sin is the transgression of the law, 1 John ill. 4. Is it ^'s law only that can make a thing to be sin ? Yes: For aguinst thee, thee only, have I sinned, Ps. li. 4. Is every breach of God's law sin ? Yes: for all aorighteousbess is sin, 1 John V. 17. Are we to JQdge of sin by the law ? Tes: for by the law is the knowledge of sin, Rom. iii. 20. Could we discover MD without some law ? No: For I had not known sin bnt by the law, Rom. vii. 7. Is the transgression of the law of nature sin? Yes: for they that have ^t the written law, show the work of the law written in their hearts, Rom. ii. 14,15. But does the writ-^^ law discover the root of sin ? Yes: I h&d not

known lust, except the law had said, Thou shalt not covet, Rom. vii. 7.

3. Is ignorance of God sin ? Yes: He shall take vengeance on them that know not God, 2 Thess. i. 8. Is disaffection to God's government sin ? Yes: My people would not hearken to my voice, and Israel would none of me, Ps. Ixxxi. 11. Is all disobedience to God's law sin ? Yes: For the wrath of God comes upon the children of disobedience, Col. iii. 6. Is it a sin to omit the good which God has commanded? Yes: for to him that knows to do good, and doth it not, to him it is sin, Jam. iv. 17. Is it a sin to do it negligently? Yes: for if thou doest not well, sin lies at the door. Gen. iv. 7. Is it a sin to do the evil which God has forbidden ? Yes: for he has said, O do not this abominable thing which I hate, Jer. xliv. 4. Is the inclination to evil sin ? Yes t for St. Paul speaks of the sin that dwells in ns> Rom. vii. 17.

4k Is sin the worst of evils ? Yes: it is an evil thing, and a bitter, to forsake the Lord, Jer. ii. 19. Is the sinfulness of it the worst thing in it? Yes i for sin by the conmiandment becomes exceeding sinful, Rom. vii. 13» Is sin worse than affliction ? Yes: for Moses by faith chose rather to suffer affile^ tion than to enjoy the pleasures of sin, Heb. xi. 25* Is it displeasing to God ? Yes: God is angry with the wicked every day, Ps^ vii. 11« Is it destructive to ourselves ? Yes: be sure your sin will find you out. Numb, xxxii. 23.

5. Ought We not therefore to take heed of sin 7 Yes: Stand in awe, and sin not, Ps. iv. 4. And of all appearances of it? Yes: abstain from all appearances of evil, I Thess. Vk 22^ And all approaches towards it? Yes: Touch not the unclean things 2 Cor. vi. 17. And most we hate it ? Yes: Ye that love the Lord, hate evil, Ps. xcvii. 10. Must little children take heed of sin ? Yes: My little children^ these things write I unto you, that ye sin not. 1 John ii. 1. Is it folly to make light of sin ? yA fools make a mock at sin, Prov. xiv. 9. Will our observing the law of God be the best preservative against sin ? Yes: Thy word have I hid in my heart, that I might not sin against tliee, Ps. cxix. 11^ Will an eye to God be the best argument against sin ? Yes: How shall I do this great wickedness, and sin against God) Gen. xxxix. 9.

Q. 15. What was the sin whereby our first parents fell from the state wherein they were created ?

A. The sin whereby our first parents fell from the state wherein they were created, was their eating the forbidden fruit

1. 0id our first parents eat the forbidden fruit? Yes: Thou hast eaten of the tree of which I commanded thee, saying. Thou shalt not eat of it. Gen. iii. 17. Was their doing so disobedience? Yes: for it was by one man's disobedience that many were

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made sinners, Rom. t. 19. Did the woman eat forbidden frait first ? Yes: the woman bein^^ deceived was in the transgression, 1 Tim. ii. 14. Did the serpent tempt her to it ? Yes: the serpent beguiled Eve through his subtilty, 2 Cor. xi. 3. Was that serpent the devil? Yes: The old serpent is the devil and Satan, Rev. xx. 2. Did he aim to make man as miserable as himself ? Yes: he wa3 a murderer from the beginning, John viii. 44.

2. Did the tempter teach them to qaestion the command ? Yes: he said to the woman. Hath God said ye shall not eat? Gen. iii. 1. Did he promise them safety in sin? Yes: he said, Ye shall not sorely die. Gen. iii. 4. Did he promise them advantage by the sin ? Yes: In the day ye eat thereof your eyes shall be opened, v. 5. Did he feed them with high thoughts of themselves? Yes: Ye shall be as gods, v. 5. Did he suggest to them hard thoughts of God ? Yes: for he said, God doth know this, V. 5. Did Eve do well to parley with him? No: for we should cease to hear the instruction that causeth to err from the words of knowledge, Prov. xix. 27.

3. Did the devil prevail in the temptation ? Yes: for she took of the fruit, and did eat, and gave also to her husband with her, and he did eat. Gen. iii. 6. Was there in this sin the lust of the flesh ? Yes: for she saw that the tree was good for food. Was there in it the lust of the eye ? Yes: for she saw that it was pleasant to the eyes. And the pride of life ? Yes: for she saw it was a tree to be desired to make one wise. Was unbelief of the word of God at the bottom of it? Yea: It is the evil heart of' unbelief that departs from the living God, Heb. iii. 12. Was there in it an opposition to the divine law? Yes: for sin took occasion by the commandment, Rom. vii. 8. Was dbobedience in a small matter a great provocation ? Yes: for rebellion is as the sin of witchcraft, and stubbornness is iniquity and idolatry, l4hm. XV. 23. If Adam fell thus, have we any reason to be secure ? No: Wherefore let him that thinks he stands, take heed lest he fall, 1 Cor. X. 12.

Q. 16. Did all mankind fall in Adam*i first trans-grettion ?

A. The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in his first transgression.

1. Are we concerned in our first parents' disobedience? Yes: for by the offence of one, judgment came upon ail men to condemnation, Rom. v. 18. Were we in their loins when they ate the forbidden fruit ? Yes: for Adam called his wife's name Eve, because she was the mother of all living, Gen. iii. 20. Was Adam a common father ? Yes: for he was to be fruitful^ and multiply, and replenish the

earth. Gen. i. 28. Was he a public person ? Yes: for he was the figure of him that was to come, Rora. V. 14. Was the covenant made with him, and bis posterity? Yes: for God always established his covenant with men, and with their seed after them. Gen. ix. 9.

2. Was Adam's sin our ruin then? Yes: for through the offence of one many are dead, Rom. v. 16. Was the honour of human nature thereby stained? Yes: for Adam begat a son in his own likeness, Gen. V. 3. Was the power of the human nature thereby weakened? Yes: for when we were without strength, Christ died for us, Rom. v, 6. Was the purity of it thereby corrupted ? Yes: for in as, that is, in oar flesh, there dwells no good thing, Rom. vii. 18. Was Adam himself degenerated ? Yes: for God said to him. Dust thou art. Gen. iii. 19. And are we in like manner degenerated ? Yes: for we have all borne the image of the earthy, 1 Cor. XV. 49.

3. Is this degeneracy universal? Yes: for all flesh hath corrupted his way. Gen. vi. 12. Did our Lord Jesus descend from Adam by ordinary generation? No: for he is the Lord from heaven, I Cor. XV. 47. Did he then sin in Adam ? No: for he is undefiled, separate from sinners, Heb. vii. 26. Did all the rest of mankind sin in Adam ? Yes: for how can he be clean that is born of a woman ? Job xx v. 4. Are the ways of the Lord herein equal ? Yes: but our ways are unequal, Ezek. xviii. 29.

Q. 17. Into what state did the fall bring mankind ? A. The fall brought mankind into a state of sin and misery.

1. Is mankind in a state of sin? Yes: for both Jews and Gentiles are ail under sin, Rom. iii. 9. Is a state of sin a sad state ? Yes: for they that are in the flesh cannot please God, Rom. viii. 8. Did the fall bring us into a state of sin ? Yes: for by it many were made sinners, Rom. v. 19. Does the world continue in that state ? Yes: for the whole world lies in wickedness, 1 John y. 19. And are you by nature in that state ? Yes: if I justify myself, my own mouth shall condemn me. Job ix. 20.

2. Is mankind in a state of misery ? Yes: the misery of man is great upon him, Eccl. viii. 6. Is sin the cause of all that misery ? Yes: for death entered by sin, and so death passed upon all men, Rom. V. 12. Is misery the consequence of sin ? Yes: for evil pursues sinners, Prov. xiii. 21. Do all the creatures share in the sad effects of sin ? Yes: cursed is the ground for thy sake. Gen. iii. 17. And could all this mischief come from that one sin ? Yes: for how great a matter does a little fire kindle, James iii. 5, 6.

3. Did the fall bring mankind into a state of apostasy from God ? Yes: for they arc all gone aside, Ps. xiv. 3. Is that a sinful state ? Yes: for it is

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freat wboredom to depart from the Lord, Hos. i. 2. ADd is it a miserable state ? Yes: Woe onto them, for they have fled from me, Hos. irii. 13.

4. Did the fall bring mankind into a state of slavey to Satan ? Tes: for they are taken captive by him at his will, 2 Tim. ii. 26. Is that a sinful state? Yes: for the prince of the power of the air works in the children of disobedience, Eph. ii. 2. Is it a miserable state ? Yes: for the God of this world hath blinded their minds, 2 Cor. iv. 4. Is it like the condition of the prodigal son ? Yes: for he went into a far country, wasted his sabstance, began to be in want, and was sent into the fields to feed swine, Lake xt. 13—16.

Q. 18. Wkerein eonsiiU the iinfiUnesi of that state viereinto man fell ?

A. The sinfulness of that state whereinto man fell consists in the guilt of Adam's first sin, the want of original righteonsness, and the corruption of his whole nature, (which is commonly called original sin,) together with all actual transgressions which proceed from it

1. Are we all bom under guilt? Yes: for all the world is guilty before God, Rom. iii. 19. Does the vbole race of mankind stand attainted at God's bar? Yes: for the Scripture hath concluded all under sin. Gal. iii. 22. Is this according to God's rule of jod^ent ? Yes: for he Tisiteth the iniquity of the faUiers upon the children, Exod. xx. 5. Is not God unrighteous who thus takes yengeance ? No: God forbid, for then how shall God judge the world, Rom. iii. 6.

2. Are we all bom in sin ? Yes: Behold, I was shapen in iniquity, and in sin did my mother conceive me. Pa. Ii. 5. Are we of a sinful brood ? Yes: for we are a seed of eviMoers, Isa. i. 4. May we be truly called sinners by nature? Yes: Thou wast called a transgressor from the womb, Isa. xlviii. 8.

3. Is there in erery one of us by nature the want of original righteousness ? Yes: there is none righteous, no, not one, Rom. iii. 10. Is there in us an tvenion to that which is good ? Yes: for the carnal nind is enmity against God, Rom. viii. 7. Is there to OS a moral impotency to that which is good ? Tes: for the carnal mind is not in subjection to the law of God, neither indeed can be, Rom. viii. 7. Can we of ourselves do any thing that is good ? No: for we are not sufllcient of ourselves to think aoy thing as of ourselves, 2 Cor. iii. 6.

4. Is there in us a proneness to that which is evil ? Tfs: My people are bent to backsliding from me. Hoi. xi, 7. Are there the snares of sin in our bodies ? Yes: for there is a law in the members warring afainat the law of the mind, Rom. vii. 23. And are tbere the seeds of sin in our souls? Yes: For when I would do goody evil is present with me, Rom. vii.

21. And is the stain of sin upon both? Yes: for all have sinned, and come short of the glory of God, Rom. iii. 23.

5. Did we all bring sin into the world with us? Yes: for man is born like the wild ass's colt, Job xi. 12. Is it in little children ? Yes: for foolishness is in the heart of a child, Prov. xxii. 16. As reason improves, does sin grow up with it? Yes: for when the blade is sprang up, then appear the tares also^ Matt. xiii. 26. Is it not a wonder of mercy then that we are any of us alive ? Yes: it is of the Lord's mercies that we are not consumed, Lam. iii. 22.

6. Is the whole nature of man corrapted by the fall ? Yes: The whole head is sick, and the whole heart is faint, Isa. i. 5. Is the understanding corrapted ? Yes: the understanding is darkened, being alienated from the life of God, Eph. iv. 18. Is that unapt to admit the rays of divine light ? Yes: for they are spiritually discerned, 1 Cor. ii. 14. Is the vrill corrupted? Yes: The neck is an iron sinew, Isa. xlviii. 4. And is that unapt to submit to the rale of the divine law ? Yes: For what is the Almighty (say they) that we should serve him ? Job xxi. 15. Are the thoughts corrapted ? Yes: for the imagination of man's heart is evil from his youth. Gen. viii. 21. Is the fancy full of vanity ? Yes: vain thoughts lodge within us, Jer. iv. 16. Are the affections corrapted ? Yes: It is a carnal mind, Rom. viii. 7. Is conscience itself corrapted ? Yes: even the mind and conscience is defiled. Tit. i. 16. Is the whole soul corrapted? Yes: the heart is deceitful above all things, Jer. xvii. 9.

7. Is this corraption of the mind sin ? Yes: for it is enmity agianst God, Rom. viii. 7. Have we it from our original ? Yes: for that which is bom of the flesh is flesh, John iii. 6. Do we derive it through our parents? Yes: for who can bring a clean thing out of an unclean ? Job xiv. 4. Does it render us odious to God's holiness? Yes: for the foolish shall not stand in his sight, Ps. v. 6. Does it render us obnoxious to his justice ? Yes : for death reigns over them that have not sinned after the similitude of Adam's transgressions, Rodil v. 14.

8. Does this original corraption produce actual transgression ? Yes : for a corrapt tree cannot bring forth good fruit. Matt. vii. 18. Does it produce it betimes? Yes: for the wicked are estranged from the womb, they go astray as soon as they are bom, speaking lies, Ps. Iviii. 3. Does it produce it naturally ? Yes: as a fountain casteth out her waters, Jer. vi. 7. Does all sin begin in the heart? Yes: for when lust hath conceived, it bringeth forth sin, James i. 16. Is it not necessary therefore we should have a new nature ? Yes: Marvel not that I said unto you, Ye must be bom again, John iii. 7. Can we get to heaven without it ? No: for flesh and blood cannot inherit the kingdom of God, 1 Cor XV. 60.

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Q. 19. What t# the mitery of that estate whereinto man fell f

A. All mankind by their fall lost communion with God, are under bis wrath and curse, and so made liable to all the miseries of this life, to death itself, and to the pains of bell for ever.

1. When our first parents had eaten the forbidden fruit, did they become as gods? No: they were like the beasts that perish, Ps. xlix. 12. Did the devil make his words good then ? No: for he is a liar, and the father of it, John viii. 44. Did not he put a cheat upon them ? Yes: the woman said, the serpent beguiled me, Gen. iii. 13. Did shame come in with sin ? Yes: for they knew that they were naked. Gen. iii. 7. Did fear come in with sin ? Yes: for they hid themselves from the presence of the Lord God among the trees of the garden. Gen. iii. 8. Was not that their misery ? Yes: for fear hath torment, 1 John iv. 18.

2. Did they lose communion with God? Yes: for he drove out the man. Gen. iii. 524. Is fallen man unworthy of communion with God ? Yes: for what communion has light with darkness ? 2 Cor. ii. 14. Is be unfit for communion with God ? Yes: for can two walk together except they be agreed ? Amos iii. 3. Could fallen man ever get to heaven by virtue of the covenant of innocency ? No: for tsherubims and a flaming sword were set to keep that way to the tree of life. Gen. iii. 24.

3. Is fallen man under God's wrath ? Yes: for the wrath of God is revealed from heaven, against M ungodliness and unrighteousness of men, Rom. i. 18. Are we all so by nature ? Yes: we are by nature children of wrath, even as others, Eph. ii. 2. Are we so by reason of sin ? Yes: for because of these things cometh the wrath of God upon the children of disobedience, Eph. v. 6. Is there a distance between Gt)d and man by reason of sin ? Yes: your iniquities have separated 'between you and your God, Isa. lix. 2. Is there a quarrel between God ^nd man by reason of sin ? Yes: My soul loathed them, and their soul also it abhorred me, Zech. xi. 8. Is it not sad to lie under God's wratb ? Yes: for who knows the power of his anger ? Ps. xc. 11.

4. Is fallen man under God's curse ? Yes: for cursed is every one that continues not in all things which are written in the book of the law to do them, Gai. iii. 10. Is this curse in force against all wicked people ? Yes: the curse of the Lord is in the house of the wicked, Prov. iii. 33. Has sin brought a curse upon the world ? Yes: Cursed is the ground for thy sake, Gen. iii. 17.

6. Is mankind by the fall become liable to the miseries of this life ? Yes: In sorrow shalt thou eat of it all the days of thy life. Gen. iii. 17. Are we all by nature liable to these miseries ? Yes: for man is born to trouble. Job v. 7. Is all the

hurtfulness of the creatures the effect of sin ? Yes: Thorns and thistles shall it bring forth. Gen. liL lb. Is the toil of business the effect of sin ? Yes: In the sweat of thy face shalt thou eat bread, v. 19. Is pain and sickness the effect of sin t Yes: There is not any rest in my bones, because of my sin, Ps. xxxviii. 3. Are all our crosses the effect of sin ? Yes: our sins have withholden good things from us, Jer. V. 25. Should we not therefore bear them patiently? Yes: Wherefore doth a living man complain, a man for the punishment of his sin ? Lam. iii. 39.

6. Is all mankind by the fall become liable to death itself? Yes: for so death passed upon all men, for that all have sinned, Rom. v. 12. Was a sentence of death immediately passed upon fallen man ? Yes: Dust thou art, and to dust shalt thou return, Gen. iii. 19. Do we all deserve death ? Yes: the wages of sin is death, Rom. vi. 23. Is it the natural consequence of sin? Yes: for sin, when it is finished, brings forth death. Jam. i. 15. Can any avoid it? No: What man is he that livetb and shall not see death? Ps. Ixxxix. 48. Is it determined ? Yes: it is appointed to men once to die, Heb. ix. 27. Do you expect it? Yes: I know that thou wilt bring me to death, Job xxx. 23. Is sin the sting of death ? Yes: the sting of death is sin, 1 Cor. XV. 56. Is the amazing fear of death the effect of sin ? Yes: there are those who through fear of death are all their life-time subject to bondage, Heb. ii. 15. Is the body's rotting in the grave the effect of sin ? Yes : as drought and heat consume the snow-waters, so doth the grave those which have sinned. Job xxiv. 19.

7. Is mankind by the fall become liable to the pains of hell for ever? Yes: for he that wanders out of the way of understanding shall remain in the congregation of the dead, Prov. xxi. 16. Ps. ix. 17. Can God make a soul for ever miserable? Yes: for after he hath killed he hath power to cast into hell, Luke xii. 5. Is there a state of punishment in the other life ? Yes: for we are warned to flee from the wrath to come. Matt iii. 7. Is it the desert of sin ? Yes: for when God renders to every man according to his works, he will render indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, Rom. ii. 8, 9. Will it be the portion of impenitent sinners? Yes: Ye generation of vipers, how can ye escape the damnation of hell. Matt, xxiii. 33.

8. Is hell the wrath of an everlasting God ? Yes: for the breath of the Lord, like a stream of brimstone, doth kindle it, Isa. xxx. 33. Is it tiie anguish of an immortal soul ? Yes : for their worm dieth not, Mark ix. 44. Is any way of relief open to them ? No: Betwixt us and you there is a gulf fixed, Luke xvi. 26. Is their punishment thereforei everlasting? Yes: These shall go away into evei^'

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lasting panishment. Matt. xxv. 46. Should we not every one of as dread it ? Yes : for it is a fearful thing to fall into the hands of the living God, Heb. X. 31. Isa. xxxiii. 14.

Q. 20. Did God leave all mankind to perish in the state of ain and misery ?

A. God having out of his mere good pleasure from all eternity elected some to eternal life, did enter into a covenant of grace, to deliver them out of a state of sin and misery, and to bring them into a state of salvation by a Redeemer.

1. Migfat not God justly hftve left all mankind to perish in their fallen state ? Yes: for in bis sight shall no man living be justified, Ps. cxliii. 2. Would God have been a loser by it, if they had been left to perish ? No: for, can a man be profitable to God ? Job xxii. 2. But did he leave them to perish } No: for the kindness and love of God our Saviour towards man appears. Tit. iii. 4. Was the case of fallen angels helpless and desperate ? Yes : for God spared not them, 2 Pet. ii. 4. But is the case of fallen man so > No: for he is long-suffering to us-ward, not willing that any should perish, 2 Pet. iii. 9. Is God's patience a token for good ? Yes: the long-suffering of our Lord is salvation, 2 Pet. iii. 15. Does it appear that God has a good will to man's salvation ? Yes: As I live, saith the Lord God, I have no pleasure in the death of the wicked, but tiiat he turn and live, Ezek. xxxiiv 11- Is this an encouragement to as all to hope in his mercy ? Yes: for if the Lord had been pleased to kill us, he would nothave showed US such things as these, Jndg. xiii. 23.

2. Conld man help himself out of his state of sin and misery ? No: for when we were without streng^ Christ died for the ungodly, Rom. v. 6. Could any ereatare help us } No: for none of them can by any means redeem his brother, Ps. xlix. 7. Could God himself only help us ? Yes : O Israel! thou hast destroyed thyself, but in me is thy help, Hos. xiii. 9. Did God contrive a way for man's recovery ? Yes: be hath devised means that his banished may not be expelled from him, 2 Sam. xiv. 14. Was it the contrivance of infinite wisdom } Yes: it is the wisdom of God in a mystery, ordained before the world for oar glory, 1 Cor. ii. 7. Has he provided a way for oar recovery ? Yes: I have found a ransom, Job xxxiii. 24.

3. Did God particularly design the salvation of a remnant of mankind } Yes: there is a remnant according to the election of grace, Rom. xi. 5. Are there some whom God has chosen ? Yes: God hath from the beginning chosen you to salvation, through sancti6cation of the spirit, 2 Thes. ii. 13. Is there a certain number of such ? Yes: for their names are in the book of life, Phil. iv. 3. Rev. xiii. 8. Were they chosen from eternity ? Yes : he hath chosen as in him before the foundation of the world, Eph.

I. 4, Were they chosen for the sake of any thing in themselves ? No: Ye have not chosen me, but I have chosen you, John xv. 16. But of his mere good pleasure ? Yes: he hath predestinated us according to the good pleasure of his will, Eph. i. 5. Were they chosen to salvation as the end } Yes: God had appointed us to obtain salvation, 1 Thess. v. 9. And to sanctification as the means ? Yes: he has chosen us that we should be holy, Eph. i. 4. Was it for the glory of God ? Yes: that he might make known the riches of his glory on the vessels of mercy, Rom. ix. 23.

4. Shall the election obtain ? Yes: the purpose of God according to election shall stand, Rom. ix.

II. Does our salvation begin there ? Yes: we love him, because he first loved us, 1 John iv. 19. Are others passed by? Yes: when the election hath obtained, the rest are blinded, Rom. xi. 7. Does God know certainly whom he has chosen ? Yes: the Lord knows them that are his, 2 Tim. ii. 19. Do we know it ? No: for secret things belong not to us, Deut xxix. 29. Can we know our own election otherwise than by our being sanctified ? No: we must make our calling, and so make our election, sure, 2 Pet i. 10.

6. Were the elect given to Christ ? Yes: Thine they were, and thou gavest them me, John xvii. 6. Did be undertake their salvation ? Yes: For this is the Father's will, that of all which he hath given me I should lose nothing, John vi. 39. Was it promised him that he should effect it ? Yes: He shall see his seed, and the pleasure of the Lord shall prosper in his hand, Isa. liii. 10. And was he himself assured of it? Yes: All that the Father giveth me, shall come to me, John vi. 37. And does it always prove so ? Yes: As many as were ordained to eternal life believed, Acts xiii. 48. And shall any of them miscarry ? No: for it is said of seducers, they shall deceive, if it were possible, the very elect, Matt, xxiv. 24.

6. Has God entered into a new covenant, pursuant hereto ? Yes: for we are not under the law, but under grace, Rom. vi. 14. Does he insist upon the terms of the first covenant ? No: he hath not dealt with us after our sins, Ps. ciii. 10. Is he willing to deal with us upon new terms ? Yes : I will make a new covenant with them, Jer. xxxi. 31. Is he willing to be ours in covenant ? Yes: I will be to them a God, Heb. viii. 10. Will he accept us as his ? Yes: they shall be to me a people. And will he be at peace with us ? Yes : God was in Christ, reconciling the world unto himself, 2 Cor. v. 19.

7. Is this wrought out by a Redeemer ? Yes: for there is not salvation in any other. Acts iv. 12. Was that Redeemer of God's own providing ? Yes: God so loved the world, that he gave his only-begotten Son, John iii. 16. Is the new covenant made with us in Christ ? Yes: for he is the Mediator of the

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better coTeoant, Heb. Yili. 6. Is it a covenant much for our advantage ? Yes: for it is well ordered in all things and sore, 2 Sam. xxiii. 5. Is perfect obedience the condition of it ? No: for if by grace, then it is no more of works, Rom. xi. 6. Is faith the condition of it? Yes: for by grace ye are saved through faith, Eph. ii. 8. Is sincerity accepted as our gospel perfection ? Yes: Walk before me, and be thou perfect, Gen. xvii. 1. Is that which is required in the covenant promised in the covenant? Yes: I will cause you to walk in my statutes, Ezek. xxxvi. 27. Does every transgression in the covenant cast us out of the covenant ? No: I will visit their transgression with a rod, but my loving-kindness will I not utterly take away, Ps. Ixxxix. 32, 33.

8. Will this covenant deliver us out of a state of sin and misery ? Yes: Whosoever believes in Christ shall not perish, John iii. 16. Will it bring us into a state of salvation ? Yes: He that believeth on the Son hath everlasting life, John iii. 36. And can we desire any more ? No: It is all my salvation, and all my desire, 2 Sam. xxiii. 5.

9. Was there intimation given to Adam of this way of salvation by a Redeemer ? Yes: for it was said to him, That the seed of the woman should break the serpent's head. Gen. iii. 15. Was it made known to the Old-Testament saints ? Yes: for of this salvation have the prophets inquired, and searched diligently, 1 Pet. i. 10. But is it brought to a clearer light in the New Testament? ' Yes: Go preach the gospel to every creature; he that believes shall be saved, and he that belieyes not shall be damned, Mark xvi. 15, 16. Is this good news to fallen man ? Yos: Glory be to God in the highest, on earth peace, good-will towards men, Luke ii. 14. Does this covenant exclude any that do not exclude themselves? No: Whosoever will, let him come, and take of the water of life freely, Rev. xxii. 17.

Q. 21. Who u the Redeemer of God's elect ?

A. The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man; and so was, and continues to be, God and Man, in two distinct natures, and one person, for ever.

1. Did mankind need a Redeemer? Yes: for by our iniquities we had sold ourselves, Isa. 1.1. Did the elect themselves need a Redeemer ? Yes: for we ourselves also were sometimes disobedient. Tit. iii. 3. Would there have been a Redeemer if Adam had not sinned ? No: for they that be whole need not a physician. Matt ix. 12. Could an angel have been our Redeemer ? No: for his angels he charged with folly. Job iy. 18.

2. Is Jesus Christ the Redeemer? Yes: there is one mediator between God and man, the man Christ Jesus, 1 Tim. ii. 5, Is he the only Redeemer ? Yes:

for there is no other name under heaven given among men whereby we must be saved, Acts iv. 12. Is he a universal Redeemer? Yes: he gave himself a ransom for all, 1 Tim. ii. 6. Did he die to purchase a general oifer ? Yes: the Son of man was lifted up, that whosoever believes in him should not perish, John iii. 14, 15. Is all the world the better for Christ's mediation ? Yes: for by him all things consist. Col. i. 17. Is it long of Christ then that so many perish ? No: I would have gathered yon, and you would not. Matt xxiii. 37.

3. Is Christ in a special manner the Redeemer ot God's elect? Yes: I lay down my life for the sheep,; John X. 15. Was their salvation particularly designed in Christ's undertaking ? Yes: Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him, John xvii. 2. Was their sanctification particularly de^ signed ? Yes: For their sakes I sanctify myself« that they also might be sanctified, John xvii. 19. Is all mankind redeemed from among devils ? Yes: for none must say as they did. What have we to do with thee, Jesus, thou Son of God, Matt. viii. 29. But are the elect redeemed from among men ? Yes: these were redeemed from among men. Rev. xiv. 4,

4. Is the Redeemer LORD ? Yes: every tongue shall confess that Jesus Christ is Lord, Phil. ii. 11^ Is he Jesus a Saviour ? Yes: Thou shalt call his name Jesus, for he shall save his people from theii sins. Matt. i. 21. Is he Christ anointed ? Yes; for God, even thy God, hath anointed thee, Heb. i. 9^ Is he Emmanuel ? Yes: They shall call his name Emmanuel, which being interpreted, is, God with us. Matt. 1. 23.

6. Is he the Son of God ? Yes: Thou art Christ, the Son of the living God, Matt. xvi. 16. Is he th< Eternal Son of God ? Yes: for he is before all things. Col. i. 17. Is he God ? Yes: unto the Son he says. Thy throne, O God, is for ever and ever, Heb. i. 8. Is he true God ? Yes: His Son Jesui Christ is the true God, and eternal life, 1 John v. 20i Is he the most high God ? Yes: for Christ is ovei all, God, blessed for ever, Rom. ix. 5. Is he ^ual with tha Father ? Yes: for he thought it not rob^ bery to be equal with God, Phil. ii. 6. Is he on< with the Father ? Yes: I and my Father are onei John X. 30. Is he to be worshipped as God ? Y'es for all men should honour the Son even as they ha nour the Father, John v. 23. Is he worshipp^ bj the angels ? Yes: Let all the angels of God wor ship him, Heb. i. 6. And is there good reason foi it ? Yes: for he is the brightness of his Father'j glory, Heb. i. 3. Was he begotten of his Fatfaei before all worlds ? Yes: Thou art my Son, this da^ have I begotten thee, Ps. ii. 7. Is he the only-be gotten Son of God? Yes: We beheld his g^lory the glory as of the only-begotten of the Father, Johi i. 14.

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6. Did the Son of God become man ? Yes: the Word was made flesh, ttad dwelt among^ us, John i. xIy. Did he come into this world ? Yes: he came forth from the Father, and came into the world, John XTi. 28. Did he come in the fittest time? Yes: when the fulness of time was come, God sent forth his Son, Gal. iy. 4. Did he come with a full commission ? Yes: for the Father sanctified him, and sent him into the world, John x. 96. Did he come to save us ? Yes: The son of man is come to seek and to save that which was lost, Luke xix. 10. Did he come to conquer Satan ? Yes: for this purpose was the Son of God manifested, that he mi^ht destroy the works of the devil, 1 John iii. 8.

7. Did the Redeemer take our nature upon him ? Yes: be was found in fashion as a man, Phil. ii. 8-Had he a being before his incarnation } Yes: Before Abraham was, I am, John viii. 58. Had he a being before the world ? Yes: for the same was in the beginning with God, John i. 2. Is not his incarnation a great mystery ? Yes: without controversy great is the mystery of godliness, God manifest in the flesh, 1 Tim. iii. 16. Is it necessary that we believe it ? Yes: for he that confesseth not that Jesus Christ is come in the flesh, is not of God, I John IT. 3. Was Jesus Christ God even when he was upon earth ? Yes: I am in the Father, and the Father in me, John xiv. 11. Is he man now he is in heaTen ? Yes: for he that descended is the same also that ascended, Eph. iv. 10.

8. Is the Redeemer both God and man ? Yes: for to us a child is born, to us a son is g^ven, and he shall be called the mighty God, the everlasting Father, Isa. ix. 6. Is he both the Son of God, and the Son of man ? Yes: he was the Son of Adam, he was the Son of God, Luke iii. 38. Does he continue to be so ? Yes : for Jesus Christ is the same vesterday, to-day, and for ever, Heb. xiii. 8. Was be man that he might suffer ? Yes: for without shedding of blood is no remission, Heb. ix. 23. Was he God that he might satisfy ? Yes: for God has purchased the church with his own blood, Acts XX. 28. Is he God and man in two distinct natures } Yes: for be is both the root and offispring of David, ReT. xxii. 16. compare Matt xxii. 45. Is he so in one person } Yes: for to us there is but one Lord Jesus Christ, by whom are all things, and we by him, 1 Cor. Tiii. 6. Is he so for ever > Yes: he is Alpha and Omega, the beginning and the ending, the first and the last. Rev. xxii. 13.

9. Is this Jesus the true Messiah promised to the fathers? Yes: we know that this is indeed the Christ, the Sariour of the world, John iv. 42. Were the Scriptures fulfllled in him ? Yes: to him give all the prophets witness. Acts x. 43. Did his miracles prove his doctrine ? Yes: The works that I do bear witness of me, that the Father hath sent me, John V. 36. Did the Father himself bear vritness

of him ? Yes: by a voice from heaven, saying. This is my beloved Son, in whom I am well pleased, hear ye him. Matt xvii. 5. May we venture our souls upon this foundation ? Yes: for this is the record, that God hath given to us eternal life, and this life is in his Son, 1 John v. 11.

Q. 22. How did Christ, being the Son of God, become man?

A. Christ the Son of God became man, by taking to himself a true body, and a reasonable soul; being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, and born of her, yet without sin.

1. Did Christ the Son of God become man ? Yes: forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same, Heb. ii. 14. Was it requisite he should become man ? Yes: for in all things it behoved him to be made like unto his brethren, Heb. ii. 17. Has the Son of man the fulness of the Godhead ? Yes: for in him dwells all the fulness of the Godhead bodily. Col. ii. 9. Has the Son of God the tenderness of a man ? Yes: for he was touched with the feeling of our infirmities, Heb. iv. 16.

2. Did Christ take unto himself a true body? Yes: A body hast thou prepared me, Heb. x. 5. Was it a body like unto ours ? Yes: for he was in the likeness of sinful flesh, Rom. viii. 3. Did he take to himself a human soul ? Yes: for he said. My soul is exceeding sorrowful. Matt. xxvi. 38.

3. Was he conceived by ordinary generation } No: for he said. Ye are beneath, I am from above, John viii. 23. Was he conceived by the power of the Holy Ghost ? Yes: The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, Luke i. 35. Was he bom of tlie Virgin Mary ? Yes: the Scripture was fulfilled. Behold, a virgin shall be with child, and bring forth a son. Matt. i. 23. Was his conception and birth supernatural? Yes: that which was conceived in the Virgin Mary was of the Holy Ghost, Matt. i. 20. Yet was he really and truly man } Yes: for he Is not ashamed to call us brethren, Heb. ii. 11.

4. Was Christ the seed of the woman ? Yes: for he was made of a woman, Gal. iv. 4. Was the Scripture therein fulfilled? Yes: for the seed of the woman must break the serpent's head. Gen. iii. 16. Was he the Sou of Abraham ? Yes: for he took on him the seed of Abraham, Heb. ii. 16. Was the Scripture therein fulfilled ? Yes: for it was said to Abraham, In thy seed shall all the nations of the earth be blessed. Gen. xii. 2. Was he the Son of David ? Yes: Hosanna to the Son of David, Matt, xxi. 9. Was the Scripture therein fulfilled ? Yes: He hath raised up a horn of salvation for us in the house of his servant David, as he spake by the mouth of all his holy prophets, Luke i. 09, 70.

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5. Was Christ born in Bethlehem ? Yes: To you is born this day, in the city of DaTid, a Savioor, Luke ii. 11. Was he bom among the Jews? Yes: of them as concerning the flesh, Christ came, Rom. ix. 5. And was it the honour of that nation ? Yes: he was the glory of his people Israel, Luke ii. 33. Did he come when the Messiah was expected? Yes: they then looked for redemption in Jerusalem, Luke ii. 38. Did he come when the sceptre was departed from Judah? Yes: for there then went out a decree that all the world should be taxed, Luke ii. 1. Did the angels attend him at his birth ? Yes: there was a multitude of the heavenly host praising God, Luke ii. 13.

6. Was the Redeemer bom in sin as we are? No: he was without sin, Heb. iv. 15. Was he perfectly pure and holy ? Yes: That holy thing which shall be born of thee shall be called the Son of God, Luke i. 35. Was he pure and holy in his whole life ? Yes: he did no sin, neither was guile found in his mouth, 1 Pet ii. 22. Was it requisite he should be so ? Yes: such a High Priest became us, that was holy, harmless, and undefiled, Heb. vii. 26. Could he haye satisfied for our sin, if he had had any sin of his own ? No: for he must through the eternal Spirit offer himself without spot, Heb. ix. 14.

7. Was he subject to the sinless infirmities of our natures ? Yest he was in all points tempted like as we are, Heb. iv. 15. Was he hungry ? Yes: when he had fasted forty days and forty nights, he was afterwards an hungred, Matt iv. 2. Was he weary? Yes: Being weary with his journey, he sat on the well, John iv. 6. Did he sleep ? Yes: when the ship was covered with waves he was asleep. Matt, viii. 24. Did he pass through the ages of human life ? Yes: for Jesus increased in wisdom and stature, Luke ii. 52.

8. Was the Redeemer willing to be incarnate for us ? Yes : for when he cometh into the world, he saith, Lo, I come to do thy will, O God, Heb. x. 5, 7. Is it well for us that he was so ?, Yes: for by this will we are sanctified, Heb. x. 10. Was Christ's incarnation great condescension in him ? Yes: for hereby he was made a little lower than the angels, Heb. ii. 9. Was it a great honour to our nature ? Yes: What is man that thou art thus mindful of him? Heb. ii. 6—8. Is it good news to mankind? Yes: This is a faithful saying, and worthy of all acceptation, that Christ Jesus oame into the world to save sinners, 1 Tim. i. 15.

Q. 23. What offices does Christ execute at tmr Rc' deetner?

A. Christ as our Redeemer executes the offices of a Prophet, of a Priest, and of a King, both in his State of humiliation and exaltation.

1. Is Christ a complete Redeemer ? Yes: for it

pleased the Father that in him should all fulness dwell. Col. i. 19. Is he completely qualified for the undertaking ? Yes: for God giveth not the Spirit by measure unto him, John iii. 34. Is he authorized for it? Yes: for all things are delivered to him of the Father, Matt, xi* 27. Has he a full cooiiuis-sion? Yes: for the Father judgeth no man. but has coounitted all judgment to the Son, John t. 22. And has he an ability equal to his authority ? Yes: for as the Father hath life in himself, so hath he given to the Son to have life in himself, v. 26.

2. Is there all that in Christ which fallen man stands in need of? Yes: for Christ is all, and in all. Col. iii. 11. Is he light? Yes: I am the light of the- world, John viii. 12. Is he life ? Yes : in him was life, and the life was the light of men, John i. 4. Is he our peace? Yes: he is oar peace, Eph. ii. 14. Is he our head ? Yes: he is the head of the body, the church. Col. i. 18. Is he the door? Yes: I am the door of the sheep, John x. 7. Is he the way ? Yes: I am the way, the truth, and the life, John xiv. 6. Can we come to God as a Father, otherwise than by Jesus Christ as Mediator ? No: for no man cometh to the Father but by me, John xiv. 6. Is he our food ? Yes: I am that bread of life, John vi. 48. Is he our friend? Yes: This is my beloved, and this is my friend. Cant. v. 16.

3. Is Jesus Christ a Redeemer in office ? Yes: for God hath exalted him with his own right hand to be a Prince &nd a Saviour, Acti v. 31. Is he duly put in office? Yes: for him hath God the Father sealed, John vi. 27. Does he duly execute his office ? Yes: for he was faithful to him that appointed him, Heb. iii, 2. Is he a Prophet ? Yes: This is of a truth that Prophet that should come into the world, John vi. 14. Is he a Priest ? Yea: he is the Apostle and High Priest of our profession, Heb. iii. 1. Is he a King? Yes: he is King of kings, and Lord of lords. Rev. xix. 16.

4. Did Christ execute these offices in his state of humiliation ? Yes: I have glorified thee on the earth, John xvii. 4. Does he execute them in his state of exaltation ? Yes i for in heaven itself he now appears in the presence of God for us, Heb. ix. 24. Is he then an all-suffioient Saviour ? Yes : he is able to save to the uttermost all those that come to God by him, Heb. vii. 26. And is he as willing to save as he is able? Yes: Whosoever comes unto me I will in no wise cast out, John vi. 37.

Q. 24, Jfow does Christ execute the office of a I^ro^ phet^

A Christ executes the office of a Prophet, in re. vealing to us by his Word and Spirit the will of God for our salvation.

1. Does Christ execute the office of a Prophet ? Yes: We know that thou art a Teacher come from God, John iii, 2. Does God speak to us by liim ?

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Yes: he hath in these last days spoken to us by his Sod, Heb. i. 2. Were there prophets under the Old Testament } Yes: God sent his servants the prophets, Jer. XXV. 4. But was Christ above them all ? Yes: for he is the Lord God of the holy prophets, Rer. xxil. 6. compare Col. i. 11. And were they his agents > Yes: it was the Spirit of Christ in them that testified, 1 Pet. i. 11.

2. Was Moses the great type of Christ as a prophet } Yes: A prophet shall the Lord your God raise up unto you of your brethren like unto me. Acts iii. 22. But was Christ greater than Moses ? Yes: for Moses was faithful as a servant, but Christ as a Son, Heb. iii. 5, 6. And is the doctrine of Christ better than that of Moses } Yes: for the law was given by Moses, but grace and truth came by Jesas Christ, John i. 17. Was Christ completely qaaiified to be a Prophet ? Yes: for in him are hid all the treasures of wisdom and knowledge. Col. ii. 3. Was ever any other so well qaaiified ? No: for no man knows the Father, but the Son, Matt. xi. 27.

3. Has Christ, as a Prophet, revealed God's will to us > Yes: for be said. My doctrine is not mine, but his that sent me, John vii. 16. and xii. 49, 50. Has he revealed God's will concerning our duty ? Yes: for he did not come to destroy the law, but to falfil, Matt. T. 17. And concerning our happiness } Yes: for he was anointed to preach the acceptable year of the Lord, Luke iv. 18.

4. Did Christ execute this oflScc when he was on earth? Yes: for he taught them as one having authority. Matt vii. 29. Did he introduce his doctrine vith Thus saith the Lord, like the Old-Testament prophets ? No: but Verily, Verily, I say unto you, John iii. 3. Did he confirm his doctrine by mira^ cles ? Yes: believe me (said he) for the very works' sake, John xiv. 11. Were his miracles many ? Yes: inaoy signs did Jesus in the presence of his disciples, ioho XX. 90. Were they profitable i . Yes: he went about doing good. Acts x. 38. Did Christ teach by tile example of his life } Yes: that we might follow Ills steps, 1 Pet. ii. 21.

5. Does he still execute this office } Yes: for he said, I have declared thy name unto them, and will declare it, John xvii. 26. Does he reveal God's will to us by his word } Yes: for these things are written that we may believe, John xx. 31. And by his Spirit? Yes: The Comforter, which is the Holy (^host, he shall teach you all things, John xiv. 26. lK)es Jesus Christ teach his people ? Yes: All thy children shall be taught of the Lord» Isa. 11 v. 13. And does he teach effectually ? Yes: for the Son of mau is come, and hath given us an understand-ioj^, 1 John V. 20. And does he teach compassion-iitely ? Yes: for he can have compassion on the i^oorant, Heb. v. 2.

6. Must we learn of this Teacher ? Yes: Learn of me, for I am meek and lowly in heart, Matt. xi. 20.

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Are we to receive his doctrine i Yes: Let the word of Christ dwell in you richly. Col. iii. 16. And must we abide in it ? Yes: If ye continue in my word, then are ye my disciples indeed, John viii. 31.

Q. 25. How does Christ execute the office of a Priest ?

A. Christ executes the office of a Ptiest, in his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us.

1. Did fallen man need a Priest ? Yes: for every high priest is ordained for man in things pertaining to God, Heb. v. 1. Did Christ execute the office of a Priest } Yes: We have a great High Priest, Jesus the Son of God, Heb. iv. 14. Was he appointed to this office ? Yes: for Christ glorified not himself to be made a High Priest, Heb. v. 6. Was he confirmed in this office ? Yes: for the Lord sware, and will not repent, thou art a Priest for ever, Heb. vii. 21.

2. Did Christ, as a Priest, make atonement for sin } Yes: he is a merciful and faithful High Priest, to make reconciliation for the sins of the people, Heb. ii. 17. Did he do this by the sacrifice of himself ? Yes: he appeared to put away sin by the sacrifice of himself, Heb. ix. 26. Was he himself the Priest ? Yes: for through the eternal Spirit he offered himself, Heb. ix. 14. Was he himself the sacrifice ? Yes: he made his soul an offering for sin, Isa. liii. 10. Was he himself the altar? Yes: for we have an altar, Heb. xiii. 10. Would not the legal sacrifices serve ? No: for it was not possible that the blood of bulls and goats should take away sin, Heb. x. 4. Did God declare them insufficient ? Yes: Sacrifice and offering thou wouldst not, v. 5. Was this sacrifice necessary then ? Yes: what the law could not do, in that it was weak, that Christ did, Rom. viii. 3.

3. Did Christ, as a sacrifice, bear our sins > Yes: his own self bare our sins in his own body on the tree, 1 Pet. ii. 24. Did he bear them by the Father's appointment ? Yes: the Lord laid on him the iniquities of us lill, Isa. liii. 6. Did he suffer for them? Yes: he was wounded for our transgressions, and bruised for our iniquities, v. 6. And not for any sin of his own ? No : Messiah shall be cut off, but not for hitnself, Dan. ix. 26. Did he suffer to satisfy for sin } Yes : he was once offered to bear the sins of many, Heb. ix. 28. And was the satisfaction accepted ? Yes: he gave himself for us, a sacrifice to God of a sweet smelling savour, £ph. v. 2.

4. Did Christ offer himself voluntarily ? Yes: No man taketh my life from me, but I lay it down of myself, John x. 18. Was it his own act and deed to make his soul an offering ? Yes: for he said. Father, into thy hands I commend my spirit, Luke xxiii. 46. Did this sacrifice need to be repeated ? No: for by one offering he perfected for ever them

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that are sanctified, Heb. x. 14. Did Christ do this for the purchase of our pardon ? Yes: for when he did it, he said, Father, forgive them, Luke xxiii. 34. Was it designed to save as from ruin? Yes: he gave his life a ransom for many, Matt xx. 28. And to reconcile us to God ? Yes: for he made peace through the blood of his cross. Col. i. 20. Is this our plea for peace and pardon ? Yes: Who is he that condemns ? It is Christ that died, Rom. viii. 34. Is Christ then the great propitiation? Yes: he is the propitiation for our sins, and not for ours only, but for the sins of the whole world, I John ii. 2. And have we hereby access to God ? Yes: he suffered the just for the unjust, that he might bring us to God, 1 Pet. iii. 18. And had the Old-Testament saints the benefit of this sacrifice T Yes: for he was the Lamb slain from the foundation of the world. Rev. xili. 8.

5. Does Christ, as a Priest, make intercession? Yes: for he bare the sin of many, and made intercession for the transgressors, Isa. liii. 12. Is he always doing this ? Yes: he ever lives, making intercession, Heb. vii.*25. Does be do this as an Advocate ? Yes: If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous, 1 John ii. 1. And as a High Priest? Yes: Aaron shall bear their names before the Lord, Exod. xxviii. 12. Does he make intercession in the virtue of his satisfaction ? Yes: for by his own blood he entered into the holy place, Heb. ix. 12.

6. Is Christ a Priest after the order of Aaron ? No: but after the order of Melchisedec, Ps, ex. 4. Is he a royal Priest? Yes: for he is a Priest upon his throne, and the counsel of peace shall be between them both. Zee. vi. 13. Is he a priest that needs a successor? No: for this man, because he continueth for ever, hath an unchangeable priesthood, Heb. vii. 24. Is he a Priest that needs a sacrifice for himself? No: for the law makes men high priests which have infirmity ; but the word of the oath makes the Son, who is consecrated for evermore, Heb. vii. 28. Have all believers an interest in Christ's priesthood ? Yes: for we have a High Priest over the house of God, Heb. X. 21. Is this an encouragement in our approaches to God ? Yes: let us therefore come boldly to the throne of g^ce, Heb. iv. 16. And is this it we must depend upon for our acceptance with God? Yes: for spiritual sacrifices are acceptable to God only through Jesus Christ, 1 Pet. ii. 6.

Q. 26. Haw does Christ execute the office of a King ?

A. Christ executes the office of a King, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.

1. Is Christ put into the ofiice of a King? Yes: I have set my King upon my holy hill of Sion, Ps. ii. 6. Does he execute that oflice ? Yes: he shall

reign over the house of Jacob for ever, Luke i. 33. Is he King as Mediator? Yes: he hath authority to execute judgment, because he is the Son of man, John V. 27. Is his kingdom a spiritual kingdom ? Yes: my kingdom is not of this world, John xviii. 36.

2. Is Christ universal monarch? Yes: for all power is g^ven to him both in heaven and on earth, Matt xxviii. 18. Has he a right to rule all 7 Yes: he is Lord of all. Acts x. 36. Does he rule all * Yes: he is the Governor among the nations, Ps. xxii. 228. Does he rule all for the good of his church! Yes: he is head over all things to the church, Eph. i. 22. Is he in a special manner the church's Kin|r> Yes: O daughter of Sion, thy King comes, Zech. ix.9.

3. Does Christ, as a King, subdue his people to himself? Yes: Thy people shall be willing in the day of thy power, Ps. ex. 3. Does be do it by the word of his grace ? Yes: he draws with the cords of a man, and with the bands of love, Hos. xi. 4. Does he do it effectually ? Yes: he makes ready a people prepared for the Lord, Luke i. 17. Does he conquer the opposition of the carnal mind ? Yes: for the weapons of our warfare are mighty through God, to the pulling down of strong holds, 2 Cor. x. 4. Does he set up his throne in the soul ? Yes: bringing into captivity every thought to the obedience of Christ, 2 Cor. x. 6. And does he rule there? Yes: for he writes his law in their hearts, Heb. viii. 10.

4. Does Christ, as a King, reign in his church? Yes: The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, Isa. xxxiii. 22. Does he enact laws ? Yes: he gave commandments to his apostles. Acts i. 2. Does he commission officers? Yes: By me kings reign, Prov. viii. 16. Does he give judgment? Yes: we must all appear before the judgment-seat of Christ, 2 Cor. v. 10. Is homage and allegiance due to him ? Yes: for at the namei of Jesus every knee shall bow, Phil. ii. 10. Does he rule in righteousness ? Yes: the sceptre of his kingdom is a right sceptre, Ps. xlv. 6.

6. Does Christ, as a King, protect his subjects ? Yes: for he shall be as a hiding-place from the wind, Isa. xxxii. 2. And does he secure the peace of his kingdom? Yes: for this man shall be the peace, Mic. V. 6. Has he authority to pardon sin ? Yes: the Son of man hath power on earth to forgive sin. Matt ix. 6. Has he authority to reward services ? Yes: I will give thee a crown of life, Rev. ii. 10.

6. Does Christ, as King, restrain his enemies? Yes: on this Rock will I build my church, and the gates of hell shall not prevail against it. Matt. xvi. 18. Will he conquer them at last ? Yes : for he must reign till he hath put all enemies under his feet, 1 Cor. xv. 26. Will he conquer death itself? Yes: the last enemy that shall be destroyed is death,

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1 Cor. X¥. 2& Does he ooant those his enemies that will not hare him to reig^ over them ? Yes: Those mine enemies which would not that I should rei|^ over them bring hither, and slaj them before me. Lake xix. 27.

7. Is Christ a merciful King ? Yes: he is meek, and having salvation, Zech. ix. 9. Is he the poor man's king ? Yes: he shall deliver the needy when be cries, Ps. Ixxii. 12. Has he a large kingdom ? Yes: he shall have dominion from sea to sea, Ps. Ixxii. 8. Haye we reason to hope it shall be larger than now it is ? Yes: for the kingdoms of the world are become the kingdoms of the Lord and of his Christ, Rev. xi. 15. Shall it be a lasting kingdom? Yes: his throne shall be as the days of heaven, Ps. Ixxxix. 29. And when the mystery of God shall be finished, shall the kingdom of the Redeemer be resigned to the Creator ? Yes: then cometh the end, when he shall have delivered up the kingdom to God, even the Father, 1 Cor. xv. 24.

& Ouj^t we to rejoice in Christ's dominion? Yes: Let the children of Sion be joyful in their King, Ps. cxlix. 2. Must we accept him for our King? Yes: Take my yoke upon you, Matt. xi. 29. Most we pay tribute to him? Yes: Send ye the Lamb to the raler of the land, Isa. xvi. 1. Must we obey him? Yes: for he is the Author of eternal salvation to all them that obey him, Heb. v. 9.

Q. 27. Wherein did comist ChriMfs humiliation ?

\. Christ's humiliation consisted in his being bom, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being boned, and continuing under the power of death for a time.

1. Did Jesus Christ humble himself? Yes: for being in the form of God, he made himself of no reputation, Phil. ii. 0, 7. Was it a deep humiliation ? Yes: for he said, I am a worm, and no man, Ps. xxii. 6. Was it requisite he should humble bimself? Yes: for thus it is written, and thus it behoved Christ to suiTer, Luke xxiv. 46. And was that a proper expedient to atone for our sin ? Yes: for the sinner had said, I vrill be like the Most High, Isa. xiv. 14.

Z Did Christ humble himself in his birth ? Yes:

for he who thought it not robbery to be equal with

God, was made in the likeness of men, Phil. ii. 6,7.

Was he bom of that which was then a poor family ?

Tes: he was a root of dry ground, Isa. liii. 2. Was

he bom of a poor woman ? Yes: for she offered

for her cleansing only a pair of turtle doves, or two

yoong pigeons, Luke ii. 24. compare Lev. xii. 8.

Was his supposed father a poor man ? Yes: they

said. Is not this the carpenter's son, Matt. xiii. 66.

Was he bom in a poor place ? Yes: Bethlehem

vas little among the thousands of Judah, Mic. v. 2.

3 L 2

Was he bom in poor circumstances ? Yes: in the stable of an inn, and laid in a manger, Luke ii. 7. Had he the respect paid him that was due to an incarnate Deity ? No: for he was in the world, and the world knew him not, John i. 10. Was he respected by his countrymen ? No: he came to bis own, and his own received him not, «. 11. Was he bom honourably ? No: for he took upon him the form of a servant, Phil. ii. 7. Was he bom wealthy ? No: though he was rich, yet for our sakes he became poor, 2 Cor. viii. 9.

3. Was Christ made under the law ? Yes: God sent forth his Son, made of a woman, made under the law, Gal. iv. 4. Was he circumcised ? Yes: when eight days were accomplished, Luke ii. 21. Was he presented in the temple? Yes: they brought him to Jerusalem to present him to the Lord, V. 22. Did he keep the passover? Yes : when he was twelve years old, he went up to Jerusalem, after the custom of the feast, v. 4Sl, Was he obedient to his parents ? Yes: he went down with them to Na» zareth, and was subject to them, v. 61. Did he pay tribute? Yes: That give for me and thee. Matt, xvii. 24, 27. Did he fulfil all righteousness ? Yes: Thus it beoometh us to fulfil all righteousness, Matt, iii. 16. Did he submit to the law of the mediator-ship ? Yes: Thy law is within my heart, Ps. xl. 8.

4. Was his education mean ? Yes: for they said. Is not this the carpenter? Mark vi. 3. Was the place of his abode despicable ? Yes: Can any good thing come out of Nazareth ? John i. 46. Did he live in honour ? No: for he was despised and rejected of men, Isa.' liii. 3. Was he attended by great folks ? No: Have any of the rulers, or of the Pharisees, believed on him ? John vii. 48. Were his followers mean ? Yes : for they were fishers. Matt, iv. 18. Did he live in mirth and pleasure ? No: he was a man of sorrows, and acquainted with grief, Isa. liii. 3. Was the sin of sinners a grief to him ? Yes: he was grieved for the hardness of their hearts, Mark iii. 6. Were the sorrows of his friends a grief to him ? Yes: Jesus wept, John xi. 36. Had he a house of his own ? No: The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head, Luke xi. 68. Was he fed with the finest of the wheat ? No: he had barley-loaves, John vi. 9. Did he live upon alms ? Yes: for certain women ministered to him of their substance, Luke viii. 3. Had he a stately place to preach in ? No: he taught the people out of the ship, Luke v. 3.

6. Was he tempted of Satan ? Yes: he was in the wildemess forty days tempted of Satan, Mark i. 13. Was that a part of his sufferings ? Yes: for he suffered, being tempted, Heb. ii. 18. Was he persecuted betimes? Yes: Herod sought the young child to destroy him. Matt. ii. 13. Was he slandered and reproached ? Yes: they said of him,

A SCRIPTURE CATECHISM.

Behold a gluttonous man, and a wine-bibber, a friend of publicans and sinners, Luke vii. 34. Was be represented as a madman ? Yes: they said. He hath a devil, and is mad, John x. 90. And as one that is in league with the devil? Yes: they said, He casteth out devils by Beelzebub the prince of the devils, Matt, xii, 24. Did they cavil at his preaching ? Yes: he endured the contradiction of sinners against himself, Heb. xii. 3. Did he bear all this patiently? Yes: when he was reviled, he reviled not again, 1 Pet li. 23.

6. But notwithstanding this, had he honour done him in his humiliation? Yes: for it was said of him. He shall be great, Luke i. 32. Did God put honour upon him ? Yes: he received from God the Father honour and glory, 2 Pet. i. 17. Did angels do him honour? Yes: behold, angels came and ministered to him, Matt iv. 11. Did foreigners do him honour ? Yes: Wise men of the east came to worship him, Matt ii. 2. Did the common report of the people do him honour ? Yes: for some said he was Elias, others Jeremiah, or one of the prophets. Matt. xvi. 14. Did those that saw his miracles do him honour ? Yes: for they said. It was never so seen in Israel, Matt ix. 33. Did inferior creatures do him honour? Yes: even the winds and the seas obeyed him. Matt viii. 27. Were devils themselves compelled to acknowledge him ? Yes: for they said, We know thee who thoa art, the Holy One of God, Mark i. 24.

7. Did he humble himself unto death ? Yes: he humbled himself, and became obedient to death, Phil. ii. 8. Did he die for us ? Yes: he was delivered for our offences, Rom. iv. 25. Was this according to the counsels of God ? Yes: he was delivered by the determinate counsel and foreknowledge of God, Acts ii. 23. Did he suffer in his soul ? Yes; for he said. Now is my soul troubled, John xii. 27. Did he suffer from his Father ? Yes: he was stricken, smitten of God, and afflicted, Isa. liii. 4. Did ho suffer in soul from his Father ? Yes: for he put him to grief, v. 10. Did this put him into an agony? Yes: He began to be sorrowful, and very heavy. Matt. xxvi. 37. Did he suffer this for us ? Yes: for he made him sin for us who knew no sin, 2 Cor. v. 21. And yet did the Father love him even when he braised him ? Yes: Therefore doth my Father love me, because I lay down my life, John X. 17.

8. Did he suffer from Satan ? Yes: Thou shalt bruise his heel. Gen. iii. 15. Did Satan set upon him ? Yes : The prince of this world cometh, John xiv. 30. But did Satan conquer him? No: He hath nothing in me, John xiv. 30. Did he suffer from the Jews? Yes: for they cried. Crucify him, crucify him, Luke xxiii. 21. Did he suffer from the chief of the Jews ? Yes: he was the stone which the builders refused, Ps. cxviii. 22. Did he suffer from

the Romans ? Yes: the prinoes of this world cm-cified the Lord of glory, I Cor. ii. 8. Was he betrayed by Judas ? Yes: they put it into the heart of Judas Iscariot to betray him, John xiii. 2. Was he sold for thirty pieces of silver? Yes : A goodly price that I was prized at, Zech. xi. 13. Was he forsaken by his own disciples ? Yes: all his disciples forsook him, and fled. Matt. xxvi. 56.

9. Was he falsely accused? Yes: they sought false witness against him to put him to death. Matt, xxvi. 50. Was he basely abased ? Yes: he hid not his face from shame and spitting, Isa. 1. 6. Was he condemned as a blasphemer? Yes: they said. He hath spoken blasphemy. Matt xxvi. 65. Was he condemned as a traitor? Yes: for they said be perverted the nation, forbidding to give tribute to Caesar, Luke xxiii. 2. Was he scourged? Yes: for by his stripes we are healed, Isa. liii. 5. Was he exposed to contempt ? Yes: he was a reproach of men, and despised of the people, Ps. xxii. 6. Did they scoff at him as a Prophet ? Yes: they said. Prophesy who smote thee. Matt xxvi. 68. Did they scoff at him as a King ? Yes: they said. Hail, King of the Jews, Matt, xxvii. 29. Did they scoff at him as a Priest and Saviour? Yes: they said, He saved others, himself he cannot save. Matt, xxvii. 42.

10. Was he sentenced to the cross ? Yes: Pilate delivered him to be crucified. Matt, xxvii. 26. Was he crucified between two thieves; Yes: he was numbered with the transgressors, Isa. liii. 12. Did he die a bloody death ? Yes: for the life of the flesh is in the blood, and it is the blood that makes atonement for the soul. Lev. xvii. 11. Did he die a painful death ? Yes: they pierced his hands and feet, Ps. xxii. 16. And a shameful death? Yes: he endured the cross, despising the shame, Heb. xii. 2. And a cursed death ? Yes: for he that is hanged is accursed of God, Deut. xxi. 23. Gal. iii. 13. Did God seem to withdraw from him. in his sufferings ? Yes: he cried with a loud voice, My God, my God, why hast thou forsaken me ? Matt, xxvii. 46.

11. Did Christ die to glorify God ? Yes: For thb cause came I to this hour. Father, glorify thy name, John xii. 27, 28. Did he die to satisfy for our sins ? Yes: it was to finish transgression, and to make an end of sins, to make reconciliation for iniquity, and bring in everlasting righteousness, Dan. ix. 24. Did he die to conquer Satan ? Yes: he spoiled principalities and powers, triumphing over them in his cross. Col. ii. 15. Did he die to save us from sin ? Yes: be gave himself for us, that he might redeem us from all iniquity. Tit ii. 14. Did he die to purchase heaven for us ? Yes: for it is the purchased possession, Eph. i. 14. Heb. ix. 15. Was he in his death made a curse for us ? Yes: for Christ hath redeemed us from the curse of the law, being made a curse for us, Gal. iii. 13. Did Christ sweat for us ? Yes: his sweat was, as it were, great drops of

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blood, Lake xxii. 44. And thorns being also a fruit of the curse, did Christ wear them for os ? Yes: they platted a crown of thorns and pat it npon his head, Matt. xxYii. 29.

12. Did Christ do all that was to be done in his safferings for ns? Yes: he said, It is finished, John xix. 90. Did the events answer the predictions? Yes: for the Scriptures must be fulfilled, Mark xir. 49. Are we sare that Christ was truly dead ? Yes: for one of the soldiers with a spear pierced his side, and forthwith came thereout blood aod water, and he that saw it bare record, John xix. 34,35. Did Christ die as a martyr ? Yes: for before Pontius Pilate he witnessed a good confession, 1 Tim. vi. 13. Did he die as a testator ? Yes: for where a testament is, there must needs be the death of the testator, Heb. ix. 16. Did he die as a sacrifice? Yes: Christ our passover is sacrificed for us, 1 Cor. ▼. 7.

13. Was there honour done to Christ even in his sofferings ? Yes : the earth did quake, and the rocks rent, and the graves were opened, Matt xxvii. 51. And were some thereby convinced ? Yes: they feared greatly, saying. Truly this was the Son of God, Matt, xxvii. 54. Is the cross of Christ then a reproach to us ? No: God forbid that I should ^lory, save in the cross of our Lord Jesus Christ, Gal. ?L 14. Is it what we should all be acquainted with ? Yes: I determined to know nothing but Jesus Christy and him crucified, 1 Cor. ii. 2. And OQght we to celebrate the praises of our crucified Sa-Tiour? Yes: Worthy is the Lamb that was slain to receive honour, and glory, and blessing. Rev. y. 12.

14. When Christ was dead, was he buried ? Yes: they took him down from the tree, and laid him in a sepulchre. Acts xiii. 29. Was he buried according to the custom ? Yes: as the manner of the iews is to bury, John xix. 40. Did he continue Quder the power of death for a time ? Yes: for as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth. Matt xii. 40. Was this his descent into hell ? Yes: he descended into the lower parts of the earth, Eph. iv. 9. Did his separate soul go to paradise ? Yes: This day shalt thou be with me in paradise, Luke xxiii. 43. Did his body see corruption ? No: Thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. Acts ii. 27.

Q. 28. Wherein consists Christ's exaltation f A. Christ's exaltation consists in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.

1. Is Jesos Christ exalted ? Yes: because he

humbled himself, therefore God also hath highly exalted him, Phil. ii. 9. Was his humiliation the way to exaltation ? Yes: he sufiered these things, and so entered into his glory, Luke xxiv. 26. Was his exaltation the reward of his humiliation ? Yes: I have glorified thee on the earth, and now, O Father, glorify thou me, John xvii. 5. Had he it in his eye in his sufferings? Yes: for the joy that was set before him, he endured the cross, Heb. xii. 2.

2. Was his resurrection the first step of his exaltation? Yes: he was buried, and rose again the third day according to the Scriptures, 1 Cor. xv. 4. Did he continue always in the bands of death ? No: for it was impossible he should be holden of them. Acts ii. 24. Did he rise to life ? Yes: he both rose and revived, Rom. xiv. 9. Did the same body rise? Yes: Behold my hands and my feet, that it is I myself, Luke xxiv. 39. Is he the same Jesus still ? Yes: I am he that liveth, and was dead. Rev. i. 18. Did he lie in the grave all the Jewish sabbath? Yes: for he rose in the end of the sabbath. Matt, xxviii. 1. Did he rise the same day of the week? Yes: as it began to dawn towards the first day of the week, Matt, xxviii. 1. Have we sufficient proof of his resurrection ? Yes: he showed himself alive, by many infallible proofs. Acts i. 3. Did he rise to die no more ? Yes: Death hath no more dominion over him, Rom. vi. 9.

3. Did Christ rise by his own power? Yes: Destroy this temple, and in three days I will raise it up, John ii. 19. and x. 18. Was that a divine power ? Yes: for he was crucified through weakness, but he lived by the power of God, 2 Cor. xiii. 4. Was it the great proof of his being the Son of God ? Yes : he was declared to be the Son of God with power by the resurrection from the dead, Rom. i. 4. Was it the will of the Father he should rise? Yes: for the angel of the Lord descended from heaven, and came, and rolled back the stone, Matt, xxviii. 2. Did the Father raise him ? Yes: God raised him from the dead. Acts xiii. 30. Was this an evidence of the acceptance of his satisfaction ? Yes: for he was raised again for our justification, Rom. iv. 25. And we may plead it? Yes: It is Christ that died, yea, rather, that is risen again, Rom. viii. .34.

4. Did Christ rise as a public person ? Yes: for since by man came death, by man came also the resurrection of the dead, 1 Cor. xv. 21. Are true believers raised with him to a spiritual life ? Yes: he hath quickened us together with Christ, Eph. ii. 5. And shall they be shortly raised to eternal life ? Yes: Christ the first-fruits, afterward they that are Christ's at his coming, 1 Cor. xv. 23. Is tlie resurrection of Christ one of the great foundations of Christianity ? Yes : if Christ be not risen, our faith is vain, v, 14.

A SCMPTURE CATECHISM.

5. Did Christ stay on earth forty days after his resurrection ? Yes: he was seen of them forty days, Acts i. 3. Did he then ascend up into heaven? Yes: while he blessed them he was parted from them, and carried up into heaven, Luke xxiv. 51. Did he ascend in a cloud ? Yes: a cloud received him out of their sight, Acts i. 9. Was he welcome in heaven ? Yes: when the Son of man came with the clouds of heaven, he came to the Ancient of days, and they brought him near before him, Dan. vii. 13.

6. Was it for our advantage that he ascended up into heaven ? Yes: It is expedient for you that I go away, John xvi. 7. Did he ascend as a conqueror? Yes: when he ascended on high, he led captivity captive, Eph. iv. 8. Did he ascend as our forerunner? Yes: as the forerunner he is for us entered, Heb. vi. 20. Is he gone to prepare a place for us } Yes: I go to prepare a place for you, John xiv. 2. Did he enter as our High Priest within the veil ? Yes: by his own blood he entered in once into the holy place, Heb. ix. 12.

7. Did he sit at the right hand of God ? Yes: be is seated on the right hand of the throne of the Majesty in the heavens, Heb. viii. 1. Has he authority to sit there ? Yes: The Lord said unto my Lord, Sit thou on my right hand, Ps. ex. 1* Is he there now ? Yes: he is even at the right hand of God, Rom. viii. 34. Has he been seen there ? Yes: Stephen said, I see the heavens opened, and the Son of man standing on the right hand of God, Acts vii. 56. Will he continue there? Yes: the heavens must receive him till the restitution of all things. Acts iii. 21. Has he the highest honour there? Yes: God hath given him a name above every name, Phil. ii. 9. Has he the sovereign power there ? Yes: for angels, authorities, and powers are made subject to him, 1 Pet. iii. 22. Is he Lord of all there? Yes: Thou crownest him with glory and honour, and didst set him over the works of thy hands, Heb. ii. 7. Ought we therefore to have our hearts in heaven ? Yes: Seek those things which are above, where Christ sits on the right hand of God, Col. iii. 1.

8. Will Christ come again ? Yes: If I go to prepare a place for you, I will come again, John xiv. 3. Are you sure he will come again ? Yes: for he said. Surely I come quickly. Rev. xxii. 20. Will he come in glory ? Yes : he shall come in the clouds of heaven with power and great glory. Matt xxiv. 30. Will his angels attend him? Yes: he shall come in his glory, and all the holy angels with him. Matt. XXV. 31. Will he come publicly? Yes: Behold he comes in the clouds, and every eye shall see him. Rev. i. 7.

9. Will Christ come to judge the world? Yes: God hath appointed a day in which he will judge the world in righteousness by that Man whom he hath ordained, Acts xvii. 31. Will he come to the terror of all his enemies? Yes: they also which

pierced him shall wail because of him, Rev. i. 7. Will he come to the comfort of all his faithful followers ? Yes: to them that look for him, he will appear the second time unto salvation, Heb. ix. 28. Will this be at the last day ? Yes: I will raise him up at the last day, John vi. 39. Ought we to wait for that day ? Yes: looking for the blessed hope, and the glorious appearance of the great God and our Saviour Jesus Christ, Tit ii. 13.

Q. 29. Howmre we made partaken of the redempUon purckaeed hy Christ f

A. We are made partakers of the redemption pnr^ chased by Christ, by the effectaal application of it to us by his Holy Spirit

1. Is redemption purchased by Christ ? Yes: he obtained eternal redemption for us, Heb. ix. 12. Is he then the Author of it? Yes: be became the Author of salvation, Heb. v. 9. Is it redemption by price ? Yes: Ye are bought with a price, 1 Cor. vi. 20. Is it a redemption by power ? Yes: for he hath led captivity captive, Ps. Ixviii. 18. Is this redemption offered to all ? Yes: he hath proclaimed liberty to the captives, Isa. Ixi. 1. May all that will take the benefit of it ? Yes: Ho, every one that thirsteth, come ye to the waters, Isa. Iv. 1. Have all the world therefore some benefit by it ? Yes: Go into all the world, and preach the gospel to every creature, Mark xvi. 15. But have all the world a like benefit by it ? No: Thou wilt manifest thyself to us, and not unto the world, John xiv. 22.

2. Is it enough for us that there is a redemption purchased ? No: for there are those who deny the Lord who bought them, 2 Pet. ii. 1. Is it enough to hear of it ? No: for to some it is a savour of death unto death, 2 Cor. ii. 16. Is it enough to have a name among the redeemed ? No: Thou hast a name that thou livest, and art dead. Rev. iii. 1. Is it necessary therefore that we be partakers of the redemption ? Yes: that we may say. Who loved me, and gave himself for me. Gal. ii. 20. Do all partake of it ? No: Thou hast neither part nor lot in this matter. Acts viii. 21. Do all believers partake of it ? Yes : We are made partakers of Christ, Heb. ii. 14. Do they receive the Redeemer? Yes: We have received Christ Jesus the Lord, Cot ii. 6. Do any receive this of themselves? No: A man can receive nothing except it be given him from above, John iii. 27.

3. Must the redemption be applied to us ? Tes: It is Christ in you the hope of glory, Col. i. 27. Is it the Spirit's work to apply it ? Yes: for it is the Spirit that quickens, John vi. 63. Is he sent for that purpose ? Yes: He shall take of mine, and shall show it unto you, John xvi. 15. Is he sent in Christ's name ? Yes : He is the Comforter, which is the Holy Ghost, whom the Father will send in my name, John xiv» 26» Have we as much need of

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the Spirit to apply tbe redemption to as, as of the Son to purchase it for na ? Yes: for when Christ had purchased it, it was expedient for as he should go airay, that he might send the Comforter, John ivi. 7.

4. Is the Spirit given to the chnrch in general ? Yes: Another Comforter shall ahide with yon for ever, John xiv. 16. Is he promised to particular persons? Yes: Turn ye at my reproof; hehold, I will pour out my Spirit unto yon, ProY. i. 23. Are we to pray for the Spirit then ? Yes: our heavenly Father will give the Holy Spirit to them that ask hira. Lake xi. 13. Do all believers receive of the Spirit ? Yes: God hath sent forth the Spirit of his Son into your hearts, Gal. iv. 6. Is he their teacher? Yes: he shall teach them all things. Is he their remembrancer ? Yes: he shall bring all things to their remembrance, John xiv. 26. Is he the earnest? Yes: he hath given the earnest of the Spirit in our hearts, 2 Cor. i. 22. Does he begin the good work of grace in the heart ? Yes: for when he is come, he shall convince, John xvi. 8. And does he perfect it? Yes: for he hath wrought us for the selfsame thing, 2 Cor. v. 6.

Q. 30, H&w doe9 the Spirit apply to us the redemption purchased by Christ ?

A. The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling?

1. Does the Spirit act freely in applying the redemption ? Yes: The wind bloweth where it list-tth, so is every one that is bom of the Spirit, John iii. 8. Does he act mysteriously ? Yes: Thou know-est not what is the way of the Spirit, Eccl. xi. 15. Does he act effectually ? Yes: All that the Father giveth me shall come to me, John vi. 37.

2. Is faith necessary to our interest in the redemption? Yes: for without faith it is impossible to please God, Heb. xi. 6. Is it the great thing necessary? Yes: only believe, all things are possible to him that can believe, Mark v. 36. and ix. 23. Can we have a saving interest in tlie redemption without faith? No: he that believeth not, is condemned already, John iii. 18. Is it that which is required on our part ? Yes: by grace ye are saved through faith. And is it of ourselves? No: not of ourselves, it is the gift of God, Eph. ii. 8. Is it given for Christ's sake ? Yes : Unto you it is given on tbe behalf of Christ to believe on him, Phil. i. 29.

3. Does the Spirit work faith in us ? Yes: it is the faith of the operation of God, Col 11. 12. Is it a divine work then ? Yes : this is the work of God, that ye believe, John vi. 29. Is it a work of divine power ? Yes: we believe according to tbe work-in;^ of his mighty power, which he wrought in Christ, Eph. i. 19, 20. Is it wrought in all the

saints ? Yes: for they have all obtained a like precious faith, 2 Pet. i. 1. Shall it be wrought in all the chosen ? Yes: for it is the faith of God's elect. Tit i. 1.

4. Are all true believers united to Christ? Yes: He that is joined to the Lord is one Spirit, 1 Cor. vi. 17. Are they interested in his death ? Yes: We are crucified with Christ, Gal. ii. 20. And in his burial ? Yes: We are buried with him in baptism, Rom. vi. 4, And in his resurrection ? Yes: He has quickened us together with Christ, Eph. ii. 5. And in his ascension ? Yes: He has made us sit together in heavenly places in Christ Jesus, Eph. ii.6.

5. Is there a real union between Christ and believers ? Yes: for both he that sanctifieth, and they who are sanctified, are all of one, Heb. ii. It. Is he the Head ? Yes: he is the Head of the body, the church. Col. i. 18. Are they his members ? Yes: Who are members of his body, of his flesh, and of his bones, Eph. v. 30. Is he the Root ? Yes: for of his fulness have all we received, John i. 16. Are they the branches? Yes : I am the vine, ye are the branches, John xv. 5. Is he the Foundation ? Yes: Behold, I lay in Zion for a foundation a stone, a tried stone, Isa. xxviii. 16. Are they built upon him ? Yes: Ye also, as lively stones, are built up a spiritual house, 1 Pet. ii. 5.

6. Is there a relative union between Christ and believers ? Yes: I ascend to my Father and your Father, John xx. 17. Are they his children ? Yes: Here am I, and the children which thou hast given me, Heb. ii. 13. Are they his brethren ? Yes : he is not ashamed to call them brethren, Heb. ii. 11,12 Are they his spouse ? Yes : I have espoused you to one husband, 2 Cor. xi. 2. Are they his subjects ? Yes: they arc translated into the kingdom of his dear Son, Col. i. 13. Are they his soldiers ? Yes: good soldiers of Jesus Christ, 2 Tim. ii. 3. Are they his servants ? Yes: Ye call me Master and Lord, John xiii. 13. Are they his scholars ? Yes : they sit at Jesus' feet and hear his word, Luke x. 39. Are they his sheep ? Yes: for he is the great Shepherd of the sheep, Heb. xiii. 20.

7. Is it by faith that we are united to Christ? Yes: for Christ dwells in the heart by faith, Eph. iii. 17. Is that owing to the Spirit ? Yes: we arc a habitation of God through the Spirit, Eph. ii. 22. Does communion result from this union ? Yes: for truly our fellowship is with the Father, and with his Son Jesus Christ, 1 John i. 3. And is that owing to the Spirit ? Yes: we have an access by one Spirit unto the Father, Eph. ii. 18. Can we be united to Christ without the indwelling of the Spirit? No: for if any man have not the Spirit of Christ, he is none of his, Rom. viii. 9. Have all that are united to Christ an interest in the benefits of redemption ? Yes: for of him are we in Christ Jesus, who

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of God is made unto ns wisdom, rigbteoasness, sane-tification, and redemption, 1 Cor. i. 90.

8. Are we united to Christ in oar effectaal calling } Yes: for we are called into the fellowship of his Son, Jesus Christ our Lord, 1 Cor. i. 9. Will the common call unite us to Christ? No: for many are called, but few are chosen, Matt xxii. 14. Is it the effectaal call then that does it ? Yes: for whom he called, them he justified, Rom. yiii. 30.

9. Does the gospel call as from sin to God > Yes: it turns from the power of Satan unto God, Acts xxtL 18. Does it call us from self to Christ ? Yes: If any man will be my disciple, let him deny himself and follow me, Matt. XTi. 24. Does it call us from darkness to light ? Yes: He hath called us out of darkness into his marvellous light, 1 Pet. ii. 9. And from uncleanness to holiness ? Yes: God hath not called us to uncleanness, but to holiness, 1 Thess. iv. 7. And from this world to the other ? Yes: If ye be risen with Christ, seek those things that are above, Col. iii. 1. Is this call effectual when we come at the call ? Yes: Follow me, and he arose and followed him, Matt. ix. 9. Is it our great concern to make this sure ? Yes: Make your calling and your election sure, 2 Pet. i. 10.

Q. 31. What is effectual calling ?

A. Effectual calling is the work of God^s Spirit, whereby convincing us of ou r sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he does persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.

1. Is the common call given to the world ? Yes: he sent forth his servants to call them that were bidden. Matt. xxii. 3. Can ministers make that call effectual f No: for who hath believed our report, Isa. liii. I. Is it the work of God to make it effectual ? Yes : for it is God that giveth the increase, 1 Cor. iii. 7. Does he do it in a way suitable to our nature ? Yes: I drew them with cords of a man, Hos. xi. 4. Is it necessary to our salvation, that the call should be effectual } Yes: Who hath saved us, and called us with a holy calling, 2 Tim. i. 9.

2. Are all who are effectually called convinced of sin ? Yes: I was alive without the law once, but when the commandment came, sin revived, Rom. vii. 9. Is it the Spirit's work to convince ? Yes: when he is come he will convince the world of sin, John xvi. 8. Is the word the ordinary means of conviction ? Yes: for by the law is the knowledge of sin, Rom. iii. 20. Is it necessary we should be convinced of sin ? Yes: for they that are whole, need not a physician. Matt. ix. 12. Must we be convinced of the fact of sin ? Yes: These things thou hast done, Ps. 1. 21. And of the fault of sin ? Yes: Know therefore, and see, that it is an evil thing, Jer. ii. 19. And of the folly of sin ? Yes : Herein thou hast |

done foolishly, 2 Chron. xvi. 9. And of the filth of sin } Yes: For how canst thou say, I am not polluted } Jer. ii. 23. And of the fruit of sin ? Yes: Your sins have separated between you and your God, Isa. lix. 1, 2. And of the fountain of sin ? Yes: They shall know every man the plagae of his own heart, 1 Kings viii. 38.

3. Must we also be convinced of oar misery? Yes: Thou art wretched and miserable. Rev. iii. 17. And of our danger? Yes: Flee from the wrath to come. Matt. iii. 7. Must we be convinced of our helplessness in ourselves ? Yes: when sin revived I died, Rom. vii. 9. And of the possibility of our being helped by the grace of God ? Yes: How many hired servants of my father have bread enough, and to spare 1 Luke xv. 17. Will these convictions put us in pain } Yes: When they heard this, they were pricked to the heart, Acts ii. 37. And bring as to be at a loss within ourselves ? Yes: Men and brethren, what shall we do } Acts ii. 37. And put os apon inquiry > Yes: They shall ask the way to Sion with their faces thitherward, Jer. 1. 6. Are these convictions necessary to prepare us for an invitation to Christ? Yes: Come unto me all ye that labour, and are heavy laden. Matt. xi. 28.

4. Does the Spirit, when he has convinced us of sin and misery, leave us so ? No: for he has torn, and he will heal us, Hos. vi. 1. When he has showed us our wound, does he show us our remedy ? Yes: O Israel, thou hast destroyed thyself, but in me is thy help, Hos. xiii. 9. Does he enlighten our minds ? Yes: the Spirit of wisdom and revelation is given, that the eyes of our understanding may be enligbt* ened, Eph. i. 17, 18. Does he enlighten them with the knowledge of Christ? Yes: he gives the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. iv. 6. Does he discover to the soul Christ's ability to save ? Yes: I have laid help upon one that is mighty, Ps. Ixxxix. 19. And his willingness to save? Yes: I will, be thou clean. Matt. viii. 3. Should we be most ambitious of the knowledge of Christ ? Yes: counting all things but loss for the excellency of the knowledge of Christ Jesus our Lord, Phil. iii. 8. Does the Spirit direct convinced sinners to Christ ? Yes: Turn ye to the strong hold, ye prisoners of hope, Zech. ix. 12.

5. Is it enough to have the mind enlightened? No: for we are called into a professed subjection to the gospel of Christ, 2 Cor. ix. 13. Must the will therefore be renewed ? Yes: for it is God tliat work-eth in us both to will and to do of his own good pleasure, Phil. ii. 13. Is it the work of the Spirit to incline the will to do that which is good ? Yes: Incline my heart unto thy testimonies, Ps. cxix. 36. And is that the renewing of th^ will ? Yes: A new heart will I give you, and a new spirit will I pat within you, Ezek. xxxvi. 26. Does that make the will pliable ? Yes: I will take the stony heart out

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of their fleshy and will give them an heart of flesh, Ezek. xi. 19. Does it bring it into subjection to the vill of Grod ? Yes: Lord, what wilt thou have me to do } Acta ix. 6* And is that a cheerfol subjection ? Yes: because the love of God is shed abroad in oar hearts bjr the Holy Ghost, Rom. ▼. 6.

6. Is Christ offered to us in the gospel ? Yes: Behold, I stand at the door and knock, Rev. iii. 20. h he freely offered } Yes: Come buy, without money, and without price, Isa. Iv. 1. Are we concerned to embrace that offer ? Yes: Come eat of my bread, and driok of the wine that I have mingled, Prov. jx. 5. Are we by nature averse to it ? Yes: Ye will not come to me, that ye might have life, John v. 40. Do sinners perish then through their own wilfulness? Yes: I have called, and ye have refused, Prov. i. 24. Does the Spirit in effectual calling overcome this aversion } Yes : With loving kindness have I drawn thee, Jer. xxxi. 3. Does he persuade us to embrace this offer ) Yes: For every man that hath heard, and learned of the Father, cometh unto me, John vi. 45. Does he enable us } Yes: For you hath he quickened, who were dead in trespasses and sins, Epb. ii. 1.

7. Can we tarn to God by any power of our own } No: for we are not sufficient of ourselves, 2 Cor. iii. 5, Is it the g^ce of God that turns us to him ? Yes: Turn thou me, and I shall be turned, Jer. xxxi. 18. Is it free grace ? Yes: He went on frowardly in the way of his heart, I have seen his ways, and will heal him, Isa. Ivii. 17,18. Does it turn us by a vork upon the will ? Yes: The Lord opened the heart of Lydia, Acts xvi. 14. Is it special grace ? Yes: It is not of him that willeth, nor of him that ranoeth, but of God that sboweth mercy, Rom. ix. 16. Shall this grace be given to all the elect ? Yes: All that the Father hath given me shall come unto ne, John vi. d7« Shall it be effectual ? . Yes: His ^ce which was bestowed upon me was not in vain, 1 Cor. XV. 10. May we in faith pray for this grace ? Yes: I will for this be inquired of by the house of Israel, Ezek. xxxvi. 37. Can any torn to God without this special grace ? No: For no man can come to me, except the Father, which hath sent me, draw him, John vi. 44. Must that grace therefore have all the glory ? Yes: we must show forth the praises of him that hath called us, 1 Pet ii. 9.

Q. 32. What benefits do they that are effectual^ tailed partake of in this life ?

A. They that are effectually called do in this life partake of justification, adoption, and sanctification, and the several benefits which in this life do either accompany or flow from them.

1. Are all those happy which are effectually called? Yes: for God hath called us to his kingdom and glory, 1 Thess. ii. 12. Are they partakers of the blessings of the new covenant? Yes: for the pro-

mise is sure to all the seed, Rom. iv. 16. Are they happy even in this life ? Yes: For after that ye believed, ye were sealed with that Holy Spirit of promise, Eph. i. 13.

2. Are they dignified and preferred ? Yes: Ye are a chosen generation, a royal priesthood, 1 Pet ii. 9. Are they brought near ? Yes: Ye who sometimes were afar off, are made nigh, Eph. ii. 13. Are they enriched ? Yes: God hath called the poor in this world rich in faith. Jam. ii. 5. Are they taken into the communion of saints ? Yes: for we are come to the church of the first-bom which are written in heaven, Heb. xii. 23. And into communion with the holy angels ? Yes: for we are come to an innumerable company of angels, Heb. xii. 22. Are they entitled to the best possessions } Yes: All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, 1 Cor. iii. 22. Are they happy in the best blessings ? Yes: The God and Father of our Lord Jesus hath blessed us with spiritual blessings in heavenly things, Eph. i. 3. Are they happy both for soul and body ? Yes: He hath given us all things that pertain to life and godliness, 2 Pet. i. 3.

3. Are they justified ? Yes: whom he called, them he justified, Rom. viii. 30. Is that an unspeakable benefit ? Yes: blessed is the man whose iniquity is forgiven, Ps. xxxii. 1. Are they adopted? Yes: for he hath predestinated us to the adoption of children, Eph. i. 5. And is that an unspeakable benefit } Yes: for if children, then heirs, Rom. viii. 17. Are they sanctified? Yes: they are sanctified in Christ Jesus, 1 Cor. i. 2. And is that an unspeakable benefit ? Yes: for we are partakers of his holiness, Heb. xii. 10.

4. Do they partake of other benefits ? Yes: The Lord will give grace and glory, and no good thing will be withhold from them that walk uprightly, Ps. Ixxxiv. 11. Are all these benefits given to them that are effectually called ? Yes: for the promise of the remission of sins, and the gift of the Holy Ghost, is to as many as the Lord our God shall call. Acts ii. 39. And shall every thing turn to their advantage? Yes: all things work together for good to them -that are the called, Rom. viii. 26. Will you therefore make it sure that you are effectually called, by coming at the call ? Yes: behold, we come unto thee, for thou art the Lord our God, Jer. iii. 22.

Q. 33. What isjustifcation 2

A. Justification is an act of God's free grace, wherein he pardons all our sins, and accepts ns as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.

1. Have we all need to be justified ? Yes: for we are all guilty before God, Rom. iii. 19. Is it enough if we justify ourselves? No: If I justify

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myself my own mouth shall condemn me, Job ix. 20. Is it enough if our neighbours justify us ? No: for that which is highly esteemed among men is abomination in the sight of God, Luke xvi. 15. Must it be God's act then ? Yes: It is God that justifieth, Bom. viii. 33. And his only ? Yes: for none can forgive sins but God only, Mark ii. 7. And is it an act of free grace ? Yes: we are justified freely by his grace, Rom. iii. 24.

2. Are all that are justified discharged from the sentence of the law ? Yes: for there is no condemnation to them that are in Christ Jesus, Rom. viii. 1. Have they their sins pardoned ? Yes; we have redemption through his blood, the forgiveness of sins, Eph. i. 7. Does God forgive them ? Yes: I, even I, am he that blotteth out thy transgressions, Isa. xliii. 25.

3. When God forgives sin does he forgive all ? Yes: Having forgiven all your trespasses. Col. ii. 13. Does he forgive even great sins ? Yes: Though your sins have been as scarlet, they shall be white as snow, Isa. i. 18. Does he forgive many sins? Yes: He will abundantly pardon, Isa. Iv. 7. Does he forgive freely ? Yes : I will be merciful to their unrighteousness. Does he forgive fully ? Yes: Their sins and their iniquities I will remember no more, Heb. viii. 12. Is he forward to forgive? Yes: I said I will confess, and thou forgavest, Ps. xxxii. 5. Does he forgive and forget ? Yes: Thou wilt cast all their sins into the depths of the sea, Mic. vii. 19.

4. Is forgiveness of sins offered to all upon gospel terms ? Yes: for repentance and remission of sins b preached to all nations, Luke xxiv. 47. Is it secured to all the chosen remnant? Yes: for Christ is exalted to be a Prince, and a Saviour, to give repentance and remission of sins. Acts v. 31. Have all believers their sins pardoned? Yes: through him all that believe are justified. Acts xiii. 39. Are they accepted in God's sight ? Yes: he hath made us accepted in the Beloved, Eph. i. 6. Are they accepted as righteous? Yes: for we are made the righteousness of God in him, 2 Cor. v. 21. May those that have been ungodly be thus justified? Yes: he justifies the ungodly, Rom. iv. 5.

5. Can we be justified by the covenant of inno-cency? No: for who can say, I have made my heart clean? Prov. xx.9. Can we be justified by any thing in ourselves ? No: How can men be justified with God ? Job xxv. 4. If we know no ill by ourselves will that justify us ? No: though I know nothing by myself, yet am I not thereby justified, 1 Cor. iv. 4. Will the law of Moses justify us ? No: we are justified from all those things from which we could not be justified by the law of Mose*9, Acts xiii. 39. Will our own works justify us ? No: by the deeds of the law shall no flesh be justified, Rom. iii. 20. Would the ceremonial sacrifices jus-

tify men? No: they could not make the comers thereunto perfect, Heb. x. 1. Are we justified for the righteousness of Christ? Yes: By the obedience of one shall many be made righteous, Rom. v. 19. And for that only ? Yes: Not having my own righteousness, which is of the law, but that which is through the faith of Christ, Phil. iii. 9.

6. Is the righteousness of Christ imputed to as for our justification? Yes: for he is made of God unto us righteousness, 1 Cor. i. 30. Did Christ die that it might be imputed ? Yes: He shall j ustify many, for he shall bear their iniquities, Isa. liii. 11. Do we owe our justification then to the death of Christ? Yes: the blood of Christ his Son cleanseth us from all sin, 1 John i. 7. And does that lay the foundation of our salvation ? Yes: being justified by his blood, we shall be saved from wrath, Rom. ▼. 9. Were we justified from eternity? No: for in due time Christ died for the ungodly, Rom. v. 9. If Christ had died, and not risen again, could he have justified us ? No: for he was delivered for our offences, and raised again for our justification, Rom. iv. 25. Is that then our plea for peace and pardon ? Yes: for who then is he that shall condemn ? Rom. viiL 34. May we then depend upon Christ for righteousness 7 Yes: In the Lord I have righteousness and strength, Isa. xlv. 24. Is it become an act of justice in God to pardon sin upon the account of Christ's righteousness ? Yes: for he is just, and the justifier of him that believeth in Jesus, Rom. iii. 26. 1 John i. 9.

7. Are we to receive the righteousness of Christ? Yes: We have now received the atonement, Rom. V. 11. Do we receive it by faith? Yes: through his name; whosoever believeth in him shall receive remission of sins. Acts x. 43. And by faith only ? Yes: for being justified by faith we have peace with God, Rom. V. 1. Did Christ's death satisfy the law? Yes: for Christ hath redeemed us from the corse of the law. Gal. iii. 13. Is that then our only righteousness in the law court ? Yes: for we are reconciled to God by the death of his Son, Rom. v. 10. Do we by true faith come up to the terms of the gospel? Yes: Believe in the Lord Jesus Christ, and thou shalt be saved, Acts xvi. 31. Is that then our righteousness in the gospel court ? Yes: for to him that believeth, his faith is counted for righteousness, Rom. iv. 5. Is it therefore our life ? Yes: for tlic just shall live by his faith, Hab. ii. 4. Is it so as it applies Christ's righteousness? Yes: This is the name whereby he shall be called, the Lord our righteousness, Jer. xxiii. 6.

8. Is justifying faith a working faith? Yes: for by works is faith made perfect. Jam. ii. 22. And will that faith justify us which does not produce good works? No: for by works a man is justified, and not by faith only. Jam. ii. 24. Is faith then I dead without good works? Yes: for as the body

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without the spirit is dead, so faith without works is dead also. Jam. ii. 26. And are g^ood works dead without faith ? Yes: for without faith it is impossible to please God, Heh. zi. 6. Must they both act together then ? Yes: for that which avails is faith, which works by love. Gal. y. 6. Do we then make Toid the law through faith 7 No: God forbid, yea, we establish the law, Rom. iii. 31. Is our faith our own ? No: it is not of ourselves, it is the gift of God, £ph. ii. 8. Are our g^ood works our own ? No: for thou also hast wrought all our works in us, Isa. XXn. 13. Is any room left for boasting then ? No: it is excluded by the law of faith, Rom. iii. 27. Must God therefore have all the glory ? Yes: for by the grace of God 1 am what I am, 1 Cor. xv. 10.

Q. 34. Wkai is adopiion ?

A. Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges, of the sons of God.

1. Are all believers God's children? Yes: Ye are all the children of God by faith in Christ Jesus, Gal. ill. 26. Are they so by nature ? No: We are bj nature children of wrath, Eph. ii. 3. A.re they so by adoption ? Yes: We receive the adoption of sons. Gal. iv. 5. Do they deserve to be made God's children? No: How shall I put thee among the children, and give thee a pleasant land ? Jer. iii. 19. Are they altogether unworthy of such a favour? Yes: I am no more worthy to be called thy son, Luke XT. 19. Is it bestowed upon them notwithstanding their unworthiness ? Yes: I will be a Father to you, and ye shall be my sons and daughters, saith the Lord Almighty, 2 Cor. vi. 18.

2. Is adoption an act of God's free grace ? Yes: Behold whatmanner of love the Father hath bestowed apon us, that we should be called the sons of God, I John iii. I. Are we by it received into the number of God's children ? Yes: There shall they be called the children of the living God, Rom. ix. 26. Are we received into that number upon our believing? Yes: As many as received him, to them gave he power to become the sons of God, even to them that believe on his name, John i. 12.

3. Have we leave to call God, Father? Yes : Ye have received the Spirit of adoption, whereby we cry, Abba, Father, Rom. viii. 15. Does be encou-rai^e us to do so ? Yes: Thou shalt call me. My Father, and shalt not turn away from me, Jer. iii. 19. May we call him so, though we have been prodigals ? Yes: I will go to my father, and will say Qotohim, Father, Luke xv. 18. May we look upon all good Christians as our brethren ? Yes: For all ye are brethren. Matt xxiii. 8. And do they all make one family ? Yes: Of whom the whole family both in heaven and earth is named, Eph. iii. 16.

4. Does God give the nature of his children to all whom he receives into the number ? Yes: Because

ye are sons, God hath sent forth the Spirit of his Son into your hearts, Gal. iv. 6. Do they partake of a divine nature ? Yes: they are made partakers of a divine nature, 2 Pet. i. 4. Are all God's children born again then? Yes: they are bom not of the will of man, but of God, John i. 13. Is our adop* tion then to be known by our disposition ? Yes: for in this the children of God are manifest, and the children of the devil, whosoever doth not righteousness is not of God, 1 John iii. 10.

6. Have all God's adopted children a right to the privileges of children ? Yes: they are brought into the glorious liberty of the children of God, Rom. viii. 21. Does their Father pity them? Yes: liko as a father pitieth his children, so the Lord pitieth them that fear him, Ps. ciii. 13. Does he spare them? Yes: as a man spares his own son that serves him, Mai. iii. 17. Does he take care of them? Yes: Children, have ye any meat 7 John xxi. 16. Does he provide for them ? Yes: for they that seek the Lord shall want no good thing, Ps. xxxiv. 10. Does he correct them in love ? Yes: For what son is he whom the Father chasteneth not ? Heb. xii. 7. Does he hear their prayers ? Yes: Your Father in heaven will give good things to them that ask him^ Matt vii. 11. Will he give them the inheritance of sons? Yes: It is your Father's good pleasure to give you the kingdom, Luke xii. 32. Will he bring them all safe to it ? Yes: He will gather together the children of God that were scattered abroad, John xi. 52. Will Christ present them all to the Father? Yes: Behold, I and the children which thou hast given me, Heb. ii. 13.

6. Must all God's children reverence him? Yes: If I be a Father, where is my honour? Mai. i. 6. Must they obey him ? Yes: as obedient children, 1 Pet i. 14. Must they imitate him ? Yes: Be ye followers of God, as dear children, Eph. v. 1. Must they submit to him 7 Yes: Father, thy will be done, Matt xxvi. 42.

Q. 35. What U sanctification?

A. Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.

1. Are all that are justified sanctified? Yes: for Jesus Christ is made both righteousness and sanctification, 1 Cor. i. 30. Is it necessary they should be so? Yes: for without holiness no man shall see the Lord, Heb. xii. 14. Did Christ die that they might be sanctified ? Yes : For their sakes I sanctify myself, that they also might be sanctified, John xvii. 19. And was this the intention of their election ? Yes: He hath chosen you to salvation through sanctification, 2 Thess. ii. 13.

2. Is sanctification the work of God ? Yes: We are sanctified by God the Father, Jude 1. Is it the

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work of the Spirit of God ? Yea: it is sanctification of the Spirit, 1 Pet. i. 2. Is it a work of free grace? Yes: according to his mercy he saved us, by the washing of regeneration, Tit. iii. 5. Is it a work wrought in us ? Yes: for we are his workmanship, created unto good works, Eph. ii. 10.

3. Is sanctification something more than being civilized ?' Yes: for he is not a Jew, that is one outwardly, Rom. ii. 28. Is it more than being baptized ? Yes : it is not the putting away the filth of the flesh, but the answer of a good conscience, 1 Pet. iii. 21. Is it an inward change of the heart? Yes: we must be renewed in the spirit of our mind, Eph. iv. 23. Is it the renovation of the whole man ? Yes: if any man be in Christ, he is a new creature, 2 Cor. V. 17. Will it suffice to have a new name ? No: For thou hast a name that thou livest, and art dead, Rev. iii. 1. Will it suffice to have a new face ? No: for there are those that have the form of godliness, but deny the power of it, 2 Tim. iii. 5. Must there be a new heart? Yes: A new heart will I give you, and a new spirit will I put within you, Ezek. xxxvi. 26. And a new nature ? Yes: Put on the new man, Eph. iv. 24. And a new birth ? Yes: Except a man be born again he cannot see the kingdom of God, John iii. 3.

4. Most we be cleansed from sin ? Yes : From all your filthiness, and from all your idols, will I cleanse you, Ezek. xxxvi. 25. Must we be consecrated to God ? Yes: for we are the temple of God, 1 Cor. iii. 16. Must the law be written in the heart ? Yes : I will put my law in their heart, Heb. viii. 10. Must the understanding be enlightened? Yes: Anoint thine eyes with eye-salve, that thou mayst see. Rev. iii. 18. Must the heart be softened ? Yes: I will take away the stony heart, and give a heart of flesh, Ezek. xi. 19. Most the will be bowed ? Yes: Lord, what wilt thou have me to do ? Acts ix. 6. Must the affections be made spiritual? Yes: Set your affections on things above. Col. iii. 2. Must the body also be an instrument of holiness ? Yes: Present your bodies a living sacrifice, Rom. xii. 1.

5. Most we be renewed after the image of God ? Yes : Put on the new man, which is renewed after the image of him that created him. Col. iii. 10. And after the pattern of Christ ? Yes: for Christ must be formed in us, Gal. iv. 19. Is sin mortified in all that are sanctified? Yes: they that are Christ's have crucified the flesh. Gal. v. 24. Is grace planted in them ? Yes: there is a well of water springing up to eternal life, John iv. 14. Is this work perfect at first ? No: it is first the blade, then the ear, after that the full com in the ear, Mark iv. 28.

6. Do all that are sanctified die unto sin ? Yes : Reckon ye yourselves dead unto sin, Rom. vi. 11. Do they live unto righteousness ? Yes: being dead to sin, we live unto righteousness, 1 Pet. ii. 24. Are they enabled to do so ? Yes: for it is through the

Spirit that we mortify the deeds of the body, Rom. viii. 13. And is the course of their conversation ac* cordingly ? Yes: they walk not after the flesh, bat after the Spirit, Rom. viii. 1. Is it our doty to sab-> mit to the Spirit as a sanctifier ? Yes: Walk in the Spirit, and ye shall not fulfil the works of the flesh. Gal. V. 16. And is the grace of God promised us for this purpose ? Yes: Sin shall not have dominion over you, Rom. vi. 14.

Q. 36. What are the heneJU$ which in this life do either accompany or flow from justificationy adoption, and sanetijication ?

A. The benefits which in this life do either accompany or flow from justification, adoption, and sane* tification, are, assurance of God*s love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.

1. Are they that are justified happy in this life? Yes: for being justified by faith, we have peace with God, Rom. v. 1. And are they so that are adopted ? Yes: Beloved, now are we the sons of God, 1 John iii. 2. And are they so that are sanctified ? Yes: for to the pure all things are pure. Tit. i. 16.

2. May they have an assurance of God's love ? Yes : Ye know that ye have eternal life, 1 John t. 13. Is the Spirit the author of that assurance ? Yes : the Spirit itself bears witness with our spirits, that we are the children of God, Rom. viii. 16. Is it wrought by evidences ? Yes: hereby we know that we know him, if we keep his commandments, 1 John ii. 3. Do all believers attain this assurance ? No: some walk in darkness, and have no light, Isa. 1. 10. But should they labour after it? Yes: Show the same diligence unto the full assurance of hope unto the end, Heb. vi. 11. And is it an unspeakable comfort? Yes: for the love of God is shed abroad in our hearts through the Holy Ghost, Rom. V. 5. And is it just cause for triumph ? Yes: I know whom I have believed, 2 Tim. i. 12.

3. Is peace of conscience a precious privilege ? Yes: for if our hearts condemn us not, then have we confidence towards God, 1 John iii. 21. Is it the fruit of grace ? Yes: for the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever, Isa. xxxii. 17. Has Christ left it as a legacy to his disciples? Yes: Peace I leave with you, my peace I give unto you, John xiv. 27. Can those who are unjustified have this peace ? No: There is no peace, saith my God, to the wicked, Isa. Ivii. 21. Should those that arc justified labour after it? Yes : Return to thy rest, O my soul, Ps. cxvi. 7. Should this peace govern us ? Yes: Let the peace of God rule in your hearts. Col. iii. 15. And will it preserve us ? Yes: The peace of God shall keep your hearts and minds, Phil. iv. 7. And will it be our comfort in the day

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of evii ? Yes: oar rejoicing is this, the testimoDy of oar conscience, 2 Cor. i. 12. Is it therefore our interest to secure it ? Yes: Herein do I exercise myself, to have always a conscience void of offence, Acts xxiv. 16.

4. May those who are justified have joy in the Holy Ghost? Yes: for helieving we rejoice with joj uDspeakahle, and full of glory, 1 Pet. i. 8. Ha?e they cause for joy? Yes: for gladness is jown for the upright in heart, Ps. xcvii. 11. Is it their duty to rejoice ? Yes: Rejoice in the Lord always, and again I say, rejoice, Phil. iv. 4. Is it their interest to rejoice ? Yes: for the joy of the Lord is their strength, Neh. viii. 10. May they rejoice in all conditions: Yes: for we glory in tribulations also, Rom. v. 3. And is this a superlative joy? Yes: it is gladness in the heart more than in the time that their com and wine increased, Ps. iv. 7.

5. Is grace g^wing ? Yes: He that hath clean hands shall be stronger and stronger. Job xvii. 9. Is it so in its nature ? Yes: for it is as the shining light, which shines more and more unto the perfect day, Prov. iv. 18. Is it our duty to grow in grace ? Yes: Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. iii. 18. And may we rest in what we have attained ? No : but press forward towards the mark, Phil. iii. 14. Is it promised to all believers that they shall grow ? Yes: for to him that hath shall be given, Matt. xxv. 29. 'H'ill the g^ce of God make them grow ? Yes: I vill be as the dew unto Israel, he shall grow as the lily, Hos. xiv. 6.

6. Shall true believers persevere to the end t Yes: for be that hath begun a good work will perform it, Phil. i. 6L Will hypocrites persevere ? No : these have no root, which for a while believe, and in time of temptation fall away, Luke viii. 13. Does it appear by their apostasy that they never were sincere? Yes: They went out from us because they were iK)t of us; for if they had been of us, they would i» doubt have continued with us, 1 John ii. 19. Bat shall any that are justified finally fall away ? ^0: for whom he justified, them he glorified, Rom. viii. 30. Is every fall a falling away ? No: for thoQgb he falls he shall not be utterly cast down, Ps. nxvii. 24. May the appearances of grace be lost? Yes: From bim shall be taken away even that vhich he seemed to ha?e, Luke viii. 18. But can tme grace be finally lost t No: it is that good part which shall never be taken away, Luke x. 42. Will God recal his gifts ? No: the gifts and callings of God are without repentance, Rom. xi. 29. Will he secure them ? Yes: we are kept by the power of God through faith unto salvation, 1 Pet. i. 5. and V. 7. Is the perseverance of the saints secured by tbe divine power ? Yes: No man is able to pluck them out of my Father's hands, John x. 29. And

by the divine providence ? Yes: for he will not suflTer you to be tempted above that ye are able, 1 Cor. X. 13. And by the divine grace ? Yes: I will put my fear in their "hearts, that they shall not depart from me, Jer. xxxii. 40. And by the intercession of Christ? Yes: I have prayed for thee, that thy faith fail not, Luke xxii. 32. And by the indwelling of the Spirit ? Yes: The anointing which you have received, abideth in you, 1 John ii. 27. And by the stability of the promise ? Yes: My covenant will I not break, Ps. Ixxxix. 34. May they be secure then? No: Be not high-minded, but fear, Rom. xL 20. But may they be encouraged ? Yes: He will preserve me to his heavenly kingdom, 2 Tim. iv. 18.

Q. 37. WJiat benefits do believers receive from Christ at death ?

A. The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies being still united to Christ, do rest in their g^ves till the resurrection.

1. Is the happiness of believers confined to this present life ? No: if in this life omly we have hope in Christ, we are of all men most miserable, 1 Cor. XV. 19. Is the best of their happiness in this life? No: for in the world ye shall have tribulation, John xvi. 33. Must they die as well as others? Yes: it is appointed unto men once to die, Heb. ix. 27. Must the best and most useful die ? Yes: the righteous perisheth, and merciful men are taken away, Isa. Ivii. 1. Ought they then to wait for it? Yes: All the days of my appointed time will I wait, till my change come. Job xiv. 14. And to prepare for it? Yes: Therefore be ye also ready, Matt xxiv. 44.

2. Is death loss to a good Christian? No: for to -me to live is Christ, and to die is gain, Phil. i. 21. Should it therefore be a terror ? No: for the righteous hath hope in his death, Prov. xiv. 32. Does God take special care of the death of his people ? Yes: for precious in the sight of the Lord is the death of his saints, Ps. cxvi. 15. Is death in the covenant? Yes: All is yours, whether life or death, 1 Cor. iii. 22. Can it separate them from the love of God ? No: neither death nor life can do that, Rom. viii. 38.

3. Are believers perfect in holiness in this life ? No: I have not yet attained, neither am already perfect, Phil. iii. 12. Are their souls made perfect at death ? Yes: the spirits of just men are made perfect, Heb. xii. 23. Are they delivered from sin? Yes: he that is dead is freed from sin, Rom. vi. 7. Are they made perfect in knowledge ? Yes: Then shall I know, even as also I am known, 1 Cor. xiii. 12. And perfect in holiness? Yes; for they are come to the perfect man, to the measure of the stature of the fulness of Christ, £ph, iv. 13. Might

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they pass into glory without being made perfect in holiness ? No: for corruption cannot inherit incor-mption, 1 Cor. xv. 60. Being made perfect in holiness, are they confirmed in it? Yes: He that is holy, let him be holy still. Rev. xxii. 11.

4. Do the soals of believers at death sleep with their bodies? No: for when we are absent from the body, we are present with the Lord, 2 Cor. v. 8. Do they go to Christ ? Yes: Having a desire to depart and to be with Christ, Phil. i. 23. And will he receive them ? Yes: Lord Jesns, receive my spirit, Acts vii. 59. Shall they be where he is ? Yes: That where I am there ye may be also, John xiv. 3. Will they be with him in heaven ? Yes: We have a house not made with hands, eternal in the heavens, 2 Cor. V. 1. Do they pass into this glory at death ? Yes: That when ye fail ye may be received into everlasting habitations, Luke xvi. 9. Do they immediately pass into it? Yes: This day shalt thou be with me in paradise, Luke xxiii. 43. Are they guarded by angels thither ? Yes: He was carried by angels into Abraham's bosom, Luke xvi. 22. Are they happy then in their death? Yes: Blessed are the dead which die in the Lord, Rev. xiv. 13. Happier than in life ? Yes: The day of their death is better than the day of their birth, Eccl. vii. 1. And is their end peace ? Yes: Mark the perfect man, and behold the upright, for the end of that man is peace, Ps. xxxvii. 37.

6. Is death gain to the wicked man? No: for when a wicked man dies, his expectation shall perish, Prov. xi. 7. Is it therefore a terror to the wicked ? Yes: This night thy soul shall be required of thee, Luke xii. 20. Do the souls of the wicked at death go into torment ? Yes : The rich man died, and was buried, and in hell he lift up his eyes, being in torment, Luke xvi. 22, 23. Do they go away under the guilt of their sins ? Yes : If ye believe not that I am he, ye ^all die in your sins, John viii. 24. Is it a fearful thing to fall into the hands of the living God ? Yes: for our God is a consuming fire, Heb. xii. 29. Are the souls of believers distinguished from them ? Yes: But God will redeem my soul from the power of the grave, Ps. xlix. 15.

6. Are the bodies of believers well provided for at death ? Yes: for the Lord is for the body, 1 Cor. vi. 13. May they be cheerfully committed to the grave? Yes: li^y flesh also shall rest in hope, Ps. xvi. 9. Do they still remain united to Christ? Yes: for they sleep in Jesns, 1 Thess. iv. 14. Do they rest in their graves ? Yes: for there the weary be at rest. Job iii. 17. Is the grave a good Christian's bed ? Yes: He shall enter into peace, they shall rest in thoir beds, Isa. Ivii. 2. May the saints triumph over the grave then ? Yes: O grave, where is thy victory ? 1 Cor. xv. 56. And need they to fear no evil in it ? No: for the sucking child shall play upon the hole of the asp, Isa. xi. 8. Are all who

are regenerate delivered from the second death! Yes : Blessed and holy is he that hath part in the first resurrection, on such the second death shall have no power. Rev. xx. 6.

7. Shall the dead be raised again? Yes: there shall be a resurrection of the dead, both of the just and of the unjust. Acts xxiv. 15. Shall the saim body be raised again ?• Yes: Though after my skin worms destroy this body, yet in my flesh shall I sec God, Job xix. 26. Shall it be done by the powei of Christ ? Yes: for as in Adam all die, so in Christ shall all be made alive, I Cor. xv. 22. Shall there be a vast difference between the godly and the wicked at the resurrection ? Yes: for soaie shall awake to everlasting life, and some to shame and everlasting contempt* Dan. xii. 2. Has Christ himself assured us of this? Yes: the hour is coining when all that are in the g^ves shall hear his voice, and shall come forth; they that have done good onto the resurrection of life, and they that have done evil to the resurrection of condemnation, John ▼. 28, 29< Is it certain when this shall be ? Yes: for he hath appointed a day. Acts xvii. 31. But is it known to us? No: for of that day and hour knoweth no man, Mark xiii. 32.

Q. 38. What benefits do believers receive from Chrisi at the resurrection ?

A. At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoyment of God to all eternity.

1. Shall the dead bodies of believers be raised I Yes: For the dead shall be raised, 1 Cor. xv. 62. Is it possible that the same body should return to life again ? Yes: Why should it seem a things incredible with you that God should raise the dead 1 Acts xxvi. 8. Is it certain that they shall be raised 1 Yes: for if there be no resurrection of the dead, then is Christ not risen, 1 Cor. xv. 13. Has Christ un^ dertaken for the resurrection of believers? Yes : I am the resurrection and the life, John xL 26. Are they in error who deny it ? Yes: Ye do err, not knowing the Scriptures, nor the power of God, Matt, xxii. 29.

2. Shall the believer's body be raised up in glory 1 Yes: it is sown in dishonour, it is raised in glory, 1 Cor. XV. 43. Shall it be the glory of Christ's ^o-rified body ? Yes: he shall change our vile bodies, that they may be fashioned like unto his glorioos body, Phil. iii. 21. Shall they be raised by virtue of their union with Christ? Yes: Together vrith my dead body shall they arise, Isa. xxvi. 19. Shall they be raised to such a life as we now live ? No: for in the resurrection they neither marry, nor are given in marriage. Matt xxii. 30. Shall they be raised to an immortal life ? Yes: for this mortal must put on immortality, 1 Cor. xv. 53. Shall they

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Uiat are foand ali^e be changed ? Yea: Behold, I show yon a mystery, we shall not all sleep, bat we shall all be chang^, 1 Cor. xt. 51.

3. Shall all the saints at that day be bronght to Jesas Christ? Yes: at the coming of our Lord Jesas Christ there shall be a gathering together anto him, 2 Thess. ii. 1. Shall they be separated from the wicked? Yes: as the Shepherd divideth the sheep from the goats. Matt xxy. 32. Shall all the saints be then together ? Yes : for he shall gather his elect from the fonr winds. Matt. xxiv. 31. And none bat saints ? Yes: for he shall gather out of his kingdom all things that offend. Matt xiii. 41. And saints made perfect ? Yes: for then that which is perfect is come, 1 Cor. xiii. 10. Shall they attend apon Christ at his coming? Yes : Behold the Lord Cometh with ten thousands of his saints. Jade 14. Shall they be assessors with him in his judgment ? Yes: for the saints shall judge the world, 1 Cor. tL2.

4. Shall they be openly acknowledged in the day of judgment? Yes: Him will I confess before my Father which is in heaven, Matt x. 32. Will God own them as his own ? Yes: They shall be mine, saith the Lord, in that day when I make up my jewels, Mai. iii. 17. And will that be their honour? Tes: If any man serve me, him will my Father honour, John xii. 26. Shall they be openly acquitted ? Yes: for their sins shall be blotted out when the times of refreshing come, Acts iii. 19.

5. Shall the wicked be condemned then ? Yes: be shall say to them on his left hand. Depart from me. Shall they be sent away with a blessing ? No: Depart ye cursed. Shall they go into a place of ease ? No: into fire. Into ordinary fire ? No: into fire prepared. Shall it be for a short time ? No: bat into everlasting fire. Shall they have good company? No: but the devil and his angels. Matt. XXV. 41. Will the salvation of the saints aggravate their condemnation ? Yes: for they shall see Abraham, and Isaac, and Jacob in the kingdom of hea-Ten, Luke xiii. 28.

6. Shall the saints at the day of judgment be put in possession of eternal life ? Yes: the righteous iDto life eternal. Matt. xxv. 46. Shall they be blest ? Yes: Come, ye blessed of my Father, Matt xxv. 34. Sbaii they be perfectly blessed ? Yes: for in thy presence is fulness of joy, Ps. xvi. 11. Shall there be any sin in heaven? No: for they are as the angels of God in heaven. Matt xxii. 30. Shall there be any sorrow there ? No: for God shall wipe away all tears from their eyes. Rev. xxi. 4. Shall there be any dying there ? No: there shall be no more death. Rev. xxi. 4.

7. Is heaven a place of rest ? Yes: there remain-etb a rest for the people of God, Heb. iv. 9. Is it Kght ? Yes: it is the inheritance of the saints in light. Col. i. 12. Is it honour ? Yes: it is a crown

of glory that fades not away, 1 Pet v. 4. Is it wealth ? Yes: it is an inheritance incorruptihle, 1 Pet i. 4. Is it joy ? Yes: Enter thou into the joy of thy Lord, Matt xxv. 21.

8. Shall we in heaven see God ? Yes: when he shall appear we shall be like him, for we shall see him as he is, 1 John iii. 2^ Shall we see him clearly ? Yes: now we see through a glass darkly, but then face to face, 1 Cor. xiii. 12. Shall we enjoy him ? Yes: God himself shall be with them, and be their God, Rev. xxi. 3. Shall we be satisfied in the vision and fruition of God ? Yes: I shall be satisfied when I awake with thy likeness, Ps. xvii. 15. Shall this be everlasting ? Yes: So shall we ever be with the Lord, 1 Thess. iv. 17.

9. Is this happiness purchased ? Yes: it is the purchased possession, Eph. i. 14. Is it promised ? Yes: it is eternal life which God, that cannot lie, promised. Tit i. 2. Is it sure to all good Christians? Yes: even the poor in the world, if rich in faith, are heirs of the kingdom, Jam. ii. 6. Should we not be solicitous that it may he sure with us ? Yes: What shall I do that I may inherit eternal life? Luke xviii. 18. Should we not then have it much in our eye ? Yes: for we look not at the things that are seen, but the things that are not seen, 2 Cor. iv. 18. And should we not be comforted and encouraged with the prospect of it ? Yes: for the sufiierings of this present time are not worthy to be compared with the glory which shall be revealed. Rota. viii. 18.

Q. 39. What is the duty which God requires of man?

A. The duty which God requires of man is obedience to his revealed will.

1. Does God require duty of men ? Yes: Now, O Israel, what doth the Lord thy God require of thee, Deut. X. 12. Of every man ? Yes: He that hath ears to hear, let him hear. Matt xiii. 9. Has he authority to require duty } Yes: If I be a master, where is my fear ? Mai. i. 6. Is it fit he should rule us ? Yes: for we are his people, and the sheep of his pasture, Ps. c. 3. Is it fit we should obey him I Yes: for the borrower is servant to the lender, and the fool is servant to the wise in heart, Prov. xxii. 7. xi. 29. Ought we therefore to inquire what our duty is ? Yes: Teach me, O Lord, the way of thy statutes, Ps. cxix. 33.

2. Has God made known his will concerning our duty ? Yes: He showeth his word unto Jacob, his statutes and his judgments unto Israel, Ps. cxlvii. 19. Are we to obey it ? Yes: Thou shalt obey the voice of the Lord thy God, and do his commandments, Deut. xxvii. 10. Is that obedience the condition of our acceptance ? Yes: Obey my voice, and I will be your- God, Jer. vii. 23. Is obedience to God reasonable ? Yes: it is our reasonable service, Rom. xii. 1. Is it easy? Yes: for his com-

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mandmeiits are not grievoas, 1 John y. 3. And will it be acceptable? Yes: for to obey is better than sacrifice, 1 Sam. xv. 22.

3. Must our obedience to God be sincere? Yes: Fear the Lord, and serve him in sincerity, and in truth, Josh xxiy. 14. Must it be universal ? Yes: Then shall I not be ashamed, when I have respect unto all thy commandments, Ps. cxix. 6. Must it be with delight ? Yes: I delight in the law of God after the inward man, Rom. vii. 22. Must it be constant? Yes: Be thou in the fear of the Lord all the day long, Prov. xxiii. 17. Must God's commands take place of men's ? Yes: We ought to obey God rather than man, Acts y. 29. and iv. 19.

4. Should we therefore labour to know the will of God ? Yes: Understand what the will of the Lord is, Eph. y. 17. Are we to study his secret will ? No: for secret things belong not to us. But his revealed will ? Yes: for things revealed belong to OS, and to our children, that we may do all the words of this law, Deut xxix. 29. Is obedience to God's revealed will the whole duty of man ? Yes: let us hear the conclusion of the whole matter: Fear God, and keep his commandments, for this is the whole duty of man, Eccl. xii. 13.

Q. 40. What did God at first reveal to man for the rule of his obedience.

A. The rule which God at first revealed to man for his obedience, was the moral law.

1. Was the moral law revealed to man in inno-cency? Yes: for God created man in his own imagpe, Gen. i. 27. Is it written in the heart of man ? Yes: They show the work of the law written in their heart, Rom. ii. 15. Is there then a law of nature ? Yes: Doth not even nature itself teach you ? 1 Cor. xi. 14. Is that a law of God ? Yes: for he openeth the ears of men, and sealeth their instruction. Job xxxiii. 16. Does natural conscience enforce that law? Yes: for the Gentiles which have not the law, do by nature the things contained in the law, Rom. ii. 14. Did the Gentiles sin by the breach of that law ? Yes : what they know naturally, in these things they corrupt themselves, Jude 10. And will they be punished for the breach of it ? Yes: they that have sinned without law, shall perish without law, Rom. ii. 12.

2. Has God given us the moral law more fully? Yes: I have written unto them the great things of my law, Hos. viii. 12. Are we under that law as a covenant? No: for a man is not justified by the works of the law. Gal. ii. 16. Are we under it as a rule ? Yes: we are under the law to Christ, 1 Cor. ix. 21.

3. Is the law of God very extensive ? Yes: Thy commandment is exceeding broad, Ps. cxix. 96. And very excellent ? Yes: the law is holy, and the commandment is holy, and just, and good, Rom. vii.

12. Is it admirable? Yes: Thy testimonies are wonderful, Ps. cxix. 129» Is any thingnnjast in it ? No: I esteem all thy precepts concerning all things to be right, Ps. cxix. 128. Is it beyond any other law ? Yes: what nation is there so great, that bath statutes and judgments so righteous, Deut. iv. 8.

4. Does the law of God bind the inward man ? Yes: for the law is spiritual, Rom. vii. 14. Does it forbid heart sins ? Yes: Wash thy heart from wickedness, Jer. iv. 14. Does it require heart service ? Yes: My son, give me thy heart, Prov. xxiii. 26. Does the law show us our way ? Yes: it is a light to our feet, Ps. cxix. 106. Does it discover sin to us ? Yes: by the law is the knowledge of sin, Rom. iii. 20. Does it warn us concerning sin and duty ? Yes: by them is thy servant warned, Ps. xix. II. Does it show us the need of Christ ? Yes: the law was our school-master, to bring us to Christ, Gal. iii. 24. And does Christ do that for us which the law could not ? Yes: Christ is the end of the law for righteousness, Rom. x. 4.

5. Ought we to love the law of God ? Yes: I love thy commandments above gold, Ps. cxix. 127. And to consult it upon all occasions ? Yes: Thy testimonies are my delight, and my counsellors, v. 24. And to confirm it ? Yes: We must walk in the law of the Lord, v. 1.

Q. 41. Where is the moral law summarily comprehended?

A. The moral law is summarily comprehended in the ten commandments.

1. Was the moral law in force before the ten commandments were given ? Yes: for Abraham commanded his children to keep the way of the Lord, Gen. xviii. 19. Was it at last sununed up in these commandments ? Yes: for the law was given by Moses, John i. 17. Was the law of the ten commandments given first to Israel ? Yes : He made known his ways unto Moses, his acts to the children of Israel, Ps. ciii. 7. But are they binding to us now ? Yes: for Christ came not to destroy the law but to fulfil, Matt. y. 17.

2. Did God himself give these commandments ? Yes: from his right hand went a fieiy law for them, Deut xxxiii. 2. Did God himself speak to them ? Yes: Thou camest down upon Mount Sinai, and spakest with them from heaven, Neh. ix. 13. Did he use the ministry of angels therein ? Yes: they received the law by the disposition of angels. Acts vii. 63. Did God himself write them? Yes: he gave unto Moses two tables of testimony, tables of stone, written with the finger of God, Exod. xxxi. 18.

3. Was the law given with mnch terror ? Yes: for it was given upon a mount that burned with fire, and with blackness, and darkness, and tempest, Heb. xii. 18. Was the sight terrible to Moses himself?

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Tes: for he said, I exceedingly fear and qaake, Heb. xii. 21. Did it strike an awe upon the people? Yes: for they said, All that the Lord hath said will we do, and be obedient, Exod. xxiv. 7. And should Bot we be awed by the consideration of it 1 Yes: knowing the terror of the Lord, we persuade men, 2 Cor. V. 11. Did the ten commandments include the whole moral law ? Yes: If thou wilt enter into life, keep these conmiandments, Matt xix. 17.

Q. 42. What is the turn of the ten commandments ?

A. The sum of the ten commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as ourselves.

1. Is all the law summed up in a word? Yes: all the law is fulfilled in one word. Gal. v. 14. Is that a short and sweet word ? Yes : for it is love ; love is the fulfilling of the law, Rom. xiii. 10.

2. Is it our duty to love God ? Yes: Take good heed to yourselves that ye love the Lord your God, Josh, xxiii. 11. Must we love him with a sincere loTe ? Yes: Grace be with them that love him in ^iDcerity, Eph. vi. 24. And with a strong love? Yes: My soul thirsteth for God, for the living God. Ps. xlii. 2. And with a superlative love ? Yes: There is none upon earth that I desire besides thee, Ps. Ixxiii. 25. And is all this included in the first and ^reat commandment ? Yes : Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; this is the first and great commandment. Matt. xxii. 37, 38. And is this the sum of our duty to God ? Yes : for if any man love God, tb^ same is known of him, 1 Cor. viii. 3. Must those who love God be careful to please him? Yes: for this is the love of God, that we keep his commandments, 1 John v. 3. And must they be afraid to offiend him ? Yes: Ye that love the Lord, hate evil, Ps. xcvii. 10.

3. Is there good reason why we should thus love God ? Yes: Therefore thou shalt love the Lord thy God, Deut. xi. 1. For is he most lovely in himself? Yes: God is love, 1 John iv. 8. And most loving to Ds ? Yes: we love him because he first loved us, 1 John iv. 19. Will he return our love ? Yes: I loTe those that love me, Prov. viii. 17. Will he re-vard it in this world ? Yes: all things shall work together for good to them that love God, Rom. viii. 28. And in the other world ? Yes: for eye hath not seen what God hath prepared for them that love him, 1 Cor. ii. 9. Will you then love God above all I Yes: I will love thee, O Lord, my strength, Ps. xviii. 1. And pray to God to give you grace to lo?e him ? Yes: the Lord direct our hearts into his loTe, 2 Thess. iii. 5.

4. Is it our duty to love our neighbour too ? Yes: He that loveth God, must love his brother also, 1 Joho iv. 21. Can we pretend to love God, if we do

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not love our neighbour? No: he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen, 1 John iv. 20. Is this the fulfilling of the law ? Yes: all is comprehended in this saying. Thou shalt love thy neighbour as thyself, Rom. xiii. 9. James ii. 8. Gal. v. 14. Is it the second great commandment ? Yes: the second is like unto it. Thou shalt love thy neighbour as thyself, Matt xxii. 39. Is it an old commandment? Yes: Thou shalt love thy neighbour as thyself, I am the Lord, Lev. xix. 18. Is it a new commandment ? Yes: A new commandment I give unto you, that ye love one another, John xiii. 34.

5b Must we have a respect for all men ? Yes: Honour all men, 1 Pet ii. 17. Especially for all good men? Yes: we must honour them that fear the Lord, Ps. xv. 4. Must we esteem one another? Yes: Let each esteem other better than themselves, PhlL ii. 3. Must we sympathize with one another? Yes: Rejoice with them that do rejoice, and weep with them that weep, Rom. xii. 15. Must we please one another? Yes: for even Christ pleased not himself, Rom. xv. 2,3. Must we help one another? Yes: Bear ye one another's burthens. Gal. vi. 2. Must we do good to one another ? Yes: as we have opportunity we must do good to all men, Gal. vi. 10. Must we pray for one another? Yes: Pray one for another, that ye may be healed, James v. 16. Must we love even our enemies ? Yes: Love your enemies, bless them that curse you. Matt. v. 44.

6. Must you hurt nobody in word or deed ? No: A citizen of Sion doth not evil to his neighbour, nor taketh up a reproach against his neighbour, Ps. xv. 3. Must you be true and just in all your dealings? Yes: That Which is altogether just shalt thou follow, Deut. xvi. 20. Must yon bear no malice or hatred in your heart? No: for whosoever hateth his brother is a murderer, 1 John iii. 15.

7. Are we to love our neighbour as ourselves? Yes : for we are members one of another, Eph. iv. 25. As truly as we love ourselves ? Yes: Let love be without dissimulation, Rom. xii. 9. And as fruitfully ? Yes: Not seeking my own profit, but the profit of many, 1 Cor. x. 33. And as constantly as we love ourselves ? Yes: Let brotherly love continue, Heb. xiii. 1. Ought we therefore to do as we would be done by ? Yes : Whatsoever ye would that men should do to you, do ye even so to them. Matt vii. 12. Should we in our places promote Christian love? Yes: for every one that loveth is bom of God, 1 John iv. 7. And will this be our comfort? Yes : Live in peace, and the God of love and peace shall be with yon, 2 Cor. xiii. 11.

Q. 43. What is the preface to the ten commandments?

A. The preface to the ten commandments is in these words, I am the Lord thy God, which brought

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thee out of the land of Egypt, oat of the house of bondage.

1 Did God himself speak the ten commandmeDts? Yes: God spake all these words, saying, Exod. xx.

I. Was it fit they should be introduced with « solemn preface ? Yes: Hear, O heavens, and give ear, O earth, for the Lord hath spoken, Isa. i. 2.-Did he therein assert his own authority ? Yes: I am-the Lord thy God. Did he remind them of the great things he had lately done for them? Yes: I am the Lord thy God, from the land of Egypt, Hos. XII. 9.

2. Was the condition of Israel in Egypt very miserable ? Yes: for the Egyptians made them to serve with rigour, Exod. i. 13. Did God bring them out of Egypt? Yes: He brought Israel from among them, for his mercy endureth for ever, Ps. cxxxvi.

II. Did he do it miraculously? Yes: With a strong hand, and a stretched-out arm, for his mercy endureth for ever, v. 12. Did this oblige them to keep his commandments ? Yes: When I brought them out of the land of Egypt, I said, Obey my voice, Jer. vii.22, 23. But does this concern us? Yes: for unto us was the gospel preached, as well as unto them, Heb. iv. 2. For is God the God of the Jews only? Is he not also of the Gentiles? Yes: of the Gentiles also, Rom. iii. 29.

Q. 44. What does the preface to tJie ten command-ments teach us ?

A. The preface to the ten commandments teaches us, that because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all God*s commandments.

1. Is God the Lord Jehovah? Yes: I am the Lord, that is my name, Isa. xlii. 8. Is that a reason why we should keep his commandment ? Yes: Ye shall observe all my statutes, and do them, I am the Lord, Lev. xix. 37. Is he our God ? Yes: He is thy praise, and he is thy God, Deut. x. 21. Is that a reason why we should keep his commandments ? Yes: for all people will walk every one in the name of their God, Mic. iv? 6. Ps. xcv. 7.

2. Is he our Redeemer ? Yes: Thou, O Lord, art our Father, our Redeemer, Isa. Ixiii. 16. Has he redeemed us from outward troubles ? Yes: Behold, the Lord hath kept mc alive. Josh. xiv. 10. And are we therefore bound to keep his commandments? Yes: Truly, I am thy servant, thou hast loosed my bonds, Ps. cxvi. 16. And are we very ungrateful if we do not ? Yes: Now thou hast given us such deliverance as this, should we again break tliy commandments ? Ezra ix. 13, 14.

3. Has God brought us out of a spiritual Egypt ? Yes: for Christ proclaims liberty to the captives, Isa. Ixi. 1. Are we delivered from the bonds of sin ? Yes: He shall redeem Israel from all their in-

iquities, Ps. «xxx. 8. And is our deliirerance by Christ greater than theirs out of Egypt? Yes: for if the Son make you free, then you shall be free indeed, John viii. 36. And are we therefore bound to keep all his commandments ? Yes: for we are delivered out of the hands of our enemies, that we might serve him, Luke i. 74, 75. And was this the design of our redemption ? Yes: He gave himself for us, that he might redeem us from ail iniquity, Tit. ii. 14. Is there then all the reason in the world vbj we should be religious ? Yes: Come now, and let us reason together, saith the I^ord, Isa. i. 18.

Q. 45. What is the first commandment ? A. The first commandment is. Thou shaft have no other gods before me.

1. Is it an essential duty of religion to worship God ? Yes: for those have no hope that are without God in the world, Eph. ii. 12. Are we concerned to be right in the object of our worship ? Yes: We must know what we worship, John iv. 22. Does the first commandment direct us in this? Yes: for the first of all the commandments is this. Hear,

0 Israel, the Lord our God is one Lord,Mark xii. 29.

2. Does God lay a stress upon our having him for our God? Yes: Hear, O my people, and I will speak ; I am God, even thy God, Ps. 1.7. And upon our having him only ? Yes: Hear, O my people, and

1 will testify unto thee; there shall no strange god be in thee, neither shalt thou worship any strange god, Ps. Ixxxi. 8, 9. Did Israel need this commandment? Yes: for their fathers served other gods. Josh. xxiv. 2. And were they tempted to serve other gods ? Yes: the gods of the people that were round about them, Deut. xiii. 7.

Q. 36. What is required in the first commandment?

A. The first commandment requires us to know and acknowledge God to be the only true God, and our God, and to worship and glorify him accordingly.

1. Does that which forbids us to have any other gods, require us to have the true God? Yes: Put away the strange gods, and serve the Lord only, I Sam. vii. 3. 4. Is it our duty to acknowledge God ? Yes: The Lord he is God, the Lord be is God, 1 King^ xviii. 39. And must we acknowledge him to be the only true God ? Yes : Thou art the God, even thou alone, 2 Kings xix. 15.

2. Is it our duty to acquaint ourselves with him ? Yes: Acquaint now thyself with him, and be at peace. Job xxii. 21. Must we grow in that acquaintance? Yes : increasing in the knowledge of God, Col. i. 10. And may we attain to it ? Yes: then shall we know, if we follow on to know the Lord, Hos. vi. 3.

3. Must we accept of God for our God? Yes: Thou hast avouched the Lord this day to be thy God,

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BcotxxTi. 17, 18. And most we join onrseWes to bim? Yes: Come., and let us join onrselves to the Lord in an eTerlasting covenant, Jer. 1. 6. And consent to be his? Yes: O Lord, trnly I am thy Mrrant, I am thy servant, Ps. cxvi. 16. Must we take God the Father to be oar chief good and highest end ? Yes: O God, thoa art my God, Ps. Ixiii. 1. And God the 9on to be omr Prince and Savionr ? Yes: My Lord and ray God, John xx. 28. And God the Holy Ghost to be oar sancti6er, teacher, guide, and comforter ? Yes: for they that are led by the Spirit of God, arc the sons of God, Rom. viii.

14. Mast we renoance all others ? Yes: For by thee only will we make mention of thy name, Isa. xxvi. 13. Mast we do this deliberately? Yes: Choose ye this day whom ye will serve. Josh. xxiv.

15. Mast we do it solemnly ? Yes: One shall say, I am the Lord's, and another shall sabscribe with bis band onto the Lord, Isa. xliv. 5. Mast we do it resolotely? Yes: Nay, bat we will serve the Lord, Josh. xxiv. 21. May we be at liberty to change oar Master? No: bat with parpose of heart must cleave to the Lord, Acts xi. 23.

4. When we have avoached the Lord for our God, most we apply onrselves to him ? Yes: If the Lord be God, then follow him, 1 Kings xviii. 21. Mast we glorify him accordingly ? Yes: Give anto the Lord the glory dae onto his name, Ps. xxix. 2. Mast we worship him? Yes: Thou shalt worship the Lord thy God, and him only shalt thoa serve. Matt IT. 10. Mast we worship him with inward worship ? Yes: we mast serve him with oar spirits, Rom. i. 9. Is that the worship be requires ? Yes: for such the Father seeks to worship him, John iv. 23.

5. Mast we remember God? Yes: Remember now thy Creator in the days of thy youth, Eccl. xii. 1. And think of him with delight? Yes: My medita-tioo of him shall be sweet, Ps. civ, 34. Must we adore and admire him ? Yes: Who is like unto tbee, 0 Lord, among the gods? Exod. xv. 11. Must we fear him above all ? Yes: Let him be your fear, and let him be yoor dread, Isa. viii. 13. And reverence him ? Yes: he is to be had in reverence of all them that are about him, Ps. Ixxxix. 7. Most we sahmit to his word ? Yes: Speak, Lord, for thy serrant hears, 1 Sam. iii. 9. And submit to his will? Yes: It is the Lord, let him do what seemeth him good, V, 18.

6. Mast we love God above all? Yes: O love the Lord all ye his saints, Ps. xxxi. 23. Must our desire be towards him ? Yes: So panteth my soul alter thee, O God, Ps. xlii. 1. Must our delight be in him ? Yes : Delight thyself always in the Lord, Ps. xxxvii. 4. Must our dependence be upon him ? Yes: In thee, O Lord, do I put my trost, Ps. xxxi. 1.

7. Mast we live a life of communion with God?

Yes: Mine eyes are ever towards the Lord, Ps. xxv.

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15. And a life of complacency in him ? Yes: Rejoice in the Lord always, Phil. iv. 4. And a life of conformity to him? Yes: Be ye holy, for I am holy,

1 Pet i. 16. And a life of confidence in him? Yes: Commit thy way anto the Lord, Ps. xxxvii. 5. And a life of regard to him ? Yes: In all thy ways acknowledge him, Prov. iii. 6. Mast our hearts go out towards him ? Yes: Unto thee, O Lord, do I lift ap my soal, Ps. xxv. 1. And must we have him always in our eye? Yes: I have set the Lord always before me, Ps. xvi. 8. And must we walk with him in the whole coarse of our conversation ? Yes: as Enoch walked with God, Gen. v. 24. And is this inward worship the life of religion? Yes: it is better than all bnmt-offerings and sacrifices, Mark xii. 33.

Q. 47. What u forbidden in the first comnumdment ?

A. The first commandment forbiddeth the denying, or not worshipping and glorifying, the true God, as God, and our God; and the giving of that worship and glory to any other which is due to him alone.

1. Is it a great sin to deny the being of God? Yes: The fool hath said in his heart. There is no God, Ps. xiv. 1. Or to deny his omniscience ? Yes: They say. The Lord shall not see, Ps. xciv. 7. Or to deny his justice? Yes: He hath said in his heart. Thou wilt not require it, Ps. x. 13. Or his holiness ? Yes: Thoa thoughtest that I was altogether such a one as thyself, Ps. 1. 21. Or his goodness ? Yes: I knew thee to be a hard man. Matt. xxv. 24. Or his faithfulness ? Yes: Where is the promise of his coming?

2 Pet. iii. 4. Is it a sin to question God's providence? Yes: Is the Lord among as ? or is he not? Exod. xvii. 7. Or to question his power? Yes: Can God furnish a table in the vnlderness, Ps. Ixxviii. 19. And is there such a thing as practical atheism ? Yes: They profess that they know God, but in works they deny him. Tit. i. 16.

2. Is it a great sin to be ignorant of God ? Yes: Some have not the knowledge of God; I speak it to your shame, 1 Cor. xv. 34. Is it a damning sin ? Yes: He shall take vengeance on them that know not God, 2 Thess. i. 8. Is it the cause of all other sins ? Yes : There is neither truth, nor mercy, nor knowledge of God, in the land, Hos. iv. 1. Is it a g^eat sin to forget God ? Yes: Thoa hast forgotten the God that formed thee, Deut. xxxii. 18. And to cast off the fear of him ? Yes: There is no fear of God before his eyes, Ps. xxxvi. 1. And to live withoat prayer ? Yes: Thoa hast not called upon me, O Jacob, Isa. xliii. 22. And not to glorify him ? Yes: The God in whose hand thy breatii is, hast thou not glorified, Dan. v. 23.

3. Is all distrust of God a sin ? Yes: the evil heart of unbelief departs from the living God, Heb. iii. 12. And tempting God ? Yes: Thou shalt not

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tempt the Lord tby God, Matt. iv. 7. And all the coldness of our love to him ? Yes: But their heart is far from me, Matt xv. 8. Does this commandment forbid all ungodliness ? Yes : for the wrath of God is revealed against all ungodliness, Rom. i. 18. And all idolatry ? Yes: Little children, keep yourselves from idols, 1 John v. 21.

3. Had the Gentiles other gods besides the true God ? Yes: they had gods many, and lords many, 1 Cor. ?iii. 5. And were those gods devils ? Yes: they sacrificed to devils, and not to God, 1 Cor. x. 20. May we have communion with them ? No: I would not that ye should have fellowship with devils, I Cor. x. 20. Have those fellowship with them who consult with witches ? Yes: Is it because there is not a God in Israel, that thou goest to inquire of Beelzebub, the god of Ekron, 2 Kings i. 3. Did the Gentiles multiply their gods ? Yes: According to the number of thy cities are thy gods, Jer. ii. 28. Were they gods of their own making ? Yes: And they that make them are like unto them, Ps. cxv. 8. Was not that a g^at affront to the living God ? Yes: They changed the truth of God into a lie, Rom. i. 25.

5. Is there not such a thing as spiritual idolatry ? Yes: These men have set up their idols in their hearts, Ezek. xiv. 4. Is it idolatry to make a god of our appetites? Yes: Whose god is their belly, Phil. iii. 19. Or a god of our money ? Yes: for covetousness is idolatry, Col. iii. 5. May we give that respect to any creature which is due to God alone ? No: for his glory he will not give to another, Isa. xlii. 8. Is it therefore a sin to love them more than God? Yes: He that loveth father or mother more than me, is not worthy of me. Matt x. 37. And to trust in them ? Yes: Cursed is the man that trusteth in man, Jer. xvii. 5. Is this spiritual adultery ? Yes: She went after her lovers, and for-gat me, saith the Lord, Hos. ii. 13.

Q. 48. What are toe espedally taught by these wards, [before m«,] in the first eommandment ?

A. These words, [before me,] in the first commandment, teach us, that God, who seeth all things, takes notice of, and is much displeased with, the sin of having any other God.

1. Are we always in God's sight? Yes: Thou knowest my down-sitting, and my up-rising, Ps. cxxxix. 2. Are all our actions in his sight? Yes: All my ways are before thee, Ps. cxix. 108. Does he take notice of them ? Yes: he pondereth all our goings, Prov. v. 21.

2. Are all our good works before him? Yes: I know thy work, and thy labour, and thy patience, Rev. ii. 2. Does he know all our inward worship of him ? Yes: The Lord hearkened, and heard those that thought on his name, Mai. iii. 16. And should that encourage us to have him for our God ?

Yes: for your Father sees in secret, and will reward openly. Matt vi. 4.

3. Are all our evil works before him? Yes: He sets our iniquities before him, Ps. xc. 8. Is the having of other gods oftentimes a secret sin ? Yes: They do it in the dark, and say. The Lord sees us not, Exod. viii. 12. But does God see? Yes: He that formed the eye, shall he not see it? Ps. xciv. 9. Does he take notice of all our neglects of him ? Yes: if we have forgotten the name of our God he knows it And does he take notice of all our inclinations to other gods ? Yes: if we have stretched out our hands to a strange god, shall not God search this out? Ps. xliv. 20, 21. And is be much displeased with secret idolatry ? Yes : Sccst thou the g^at abominations that they commit? Ezek. viii. 6. And should this oblige us to be faithful to him ? Yes: for the Lord searchetfa all hearts, 1 Chron. xxviii. 9.

Q. 49. What is the second commandment ?

A. The second commandment is, Thou shaft not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath; or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous €rod, visitingtbeiniquity of the fathers upon the children, unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me, and keep my commandments.

1. Does the second commandment concern the ordinances of God's worship, as the first object of it ? Yes: Therefore ye shall keep mine ordinances. Lev. xviii. 10. Was it requisite there should be a law concerning them ? Yes: Lest ye say. How did these nations serve their gods ? so will I do likewise, Deut xii. 30. Is this binding to us now ? Yes: Dearly beloved, flee from idolatry, 1 Cor. x. 14. Are we Christians forbidden to worship images ? Yes: That they should not worship idols of gold, and silver, and brass, and stone. Rev. ix. 20.

2. Does this commandment forbid the making of images for a religious use? Yes: Cursed be the man that maketh any graven image, Deut xxvii. 15. Does it forbid the making an image of what is in heaven above? Yes: Lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, shouldst be driven to worship them, Deut. iv. 19. Or on earth beneath? Yes: As they changed their glory into the similitude of an ox, Ps. cvi. 20. Or in the waters under the earth ? Yes: As they made the likeness of creeping things, Rom. i. 23.

3. Does it forbid us to bow down to them ? Yes: Shall I bow down to the stock of a tree ? Isa. xliv. 19. Or to worship them ? Yes : Thou shalt worship no other God, Exod. xxxiv. 14. Or to show any re-

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Kspect to them ? Yes: I will take away the names of Baalim oat of their moath, Hos. ii. 17. Was it requisite this commandment should be thus enlarged ? Yes: Precept most be upon precept, and line npon line, Isa. xxviii. 10. And that it should be backed with many reasons ? Yes: for they are mad upon their idols, Jer. I. 38.

Q. 50. What iff required in the sfccnd camnumd-mentf

A. The second commandment requires the receiving, observing, and keeping pure and entire all such rcligioas worship and ordinances as God has appointed in his word.

1. Isit our duty solemnly to worship God? Yes: Thou Shalt worship the Lord thy God, Matt. iv. 10. Do we thereby honour him? Yes: we give unto him the glory due unto his name, Ps. xxix.tS. Does the light of nature teach us to worship God ? Yes: they cried every man unto his god, Jonah i. 5. But does it teach us sufficiently how to worship him? No: Whom therefore ye ignorantly worship. Acts XTiL 23. Has God in his word appointed us in irhat way to worship him ? Yes: for this was ordained in Joseph for a testimony, Ps. Ixxxi. 5. And must we worship him in the appointed way ? Yes: See thou make all things according to the pattern showed thee, Heb. viii. 5.

2. Are we to receive such ordinances as God has appointed ? Yes: The Lord our God will we serve, and his voice will we obey. Josh. xxiv. 24. Should we labour to understand them ? Yes: What mean je by this service ? Exod. xii. 26. And are we to observe them ? Yes: Observe all things whatsoever I have commanded you. Matt, xxviii. 20. And to observe them duly? Yes: as the duty of every day requires, Ezra iii. 4.

3. Are we to keep God's ordinances? Yes: That f^ood thing which was committed to thee, keep, 2 Tim. i. 14. Are we to keep them carefully ? Yes: Keep them as the apple of thine eye, Prov. vii. 2. Must we keep them pure without corruption ? Yes: Add thou not to his words, Prov. xxx. 6. And entire, without diminution ? Yes: We must walk in all the ordinances of the Lord, Luke i. 6. May we neither add nor diminish ? No: Thou shalt neither ^d thereto, nor diminish from it, Deut. xii. 32.

4. Mast we worship God in the spirit ? Yes: We are the circumcision that worship God in the spirit, Phil. iii. 3. Must we be inward with God in every service ? Yes : for bodily exercise profiteth little, 1 Tim. iv. 8. Is ignorance the mother of devotion ? No: for if ye offer the blind for sacrifice, is it not nil? Mai. i. 8. Is it the mother of destruction? Yes: My people are destroyed for lack of knowledge, Hos. iv. 6.

5. Ought wc to have an eye to the word of God in our religious worship ? Yes: for whatsoever is not

of faith is sin, Rom. xiv. 23. And to glorify God in it ? Yes: I will be sanctified in them that come nigh unto me. Lev. x. 3. And ought we to shun all idolatrous worships? Yes: For I would not that ye should have fellowship with devils, 1 Cor. X. 20.

Q. 61. What is forbidden in the second eomnumd-ment?

A. The second commandment forbids the worshipping of God by images, or any other way not appointed in his word ?

1. Is it a sin to worship the true God by images ? Yes: for it changes the truth of God into a lie, Rom. i.25. Are not images laymen's books? No: for an image is a teacher of lies, Hah. ii. 18. Is it possible to make an image of God ? No: we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. Acts xvii. 29. Do we know what to represent God by ? No: To whom then will ye liken God 7 Isa. xl. 18. Do they that pretend to it put a great affront npon him ? Yes: for they change the glory of the incorruptible God into an image made like to corruptible man, Rom. i. 23.

2. May we worship Christ by an image ? No: For though we have known Christ after the flesh, yet now henceforth know we him no more, 2 Cor. v. 16. Is it idolatry to worship the consecrated host ? Yes: for it is bread which we break, 1 Cor. x. 16. Is it idolatry to pray to saints and angels ? Yes: See thou do it not, but worship God, Rev. xix. 10. and xxii. 0.

3. Must we be careful to avoid all appearances of idolatry ? Yes: Take ye therefore good heed to yourselves, lest ye corrupt yourselves, Deut. iv. 15. Should we choose to die rather than worship images ? Yes: But if not, be it known unto thee, O king, we will not serve thy gods, nor worship the golden image which thou hast set up, Dan. iii. 18.

4. Is it a sin to worship God in any way not appointed in his word T Yes: In vain do they worship me, teaching for doctrines the commandments of men. Matt. xv. 9. May we ourselves invent ordinances of worship? No: They went a whoring with their own inventions, Ps. cvi. 39. Is it not enough if what we invent is not forbidden ? No: They offered a strange fire before the Lord, which he commanded them not. Lev. x. 1. Is it a sin to despise any of God's ordinances ? Yes: Ye said also. Behold what a weariness is it! Mai. i. 13. Or to be careless in our attendance upon them? Yes: Cursed be the deceiver that hath in his flock a male, and vows and sacrifices to the Lord a corrupt thing, Mai. i. 14. Are they spiritual idolaters who make images of God in their fancy ? Yes: they are vain in their imaginations, and their foolish heart is darkened, Rom. i. 21.

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Q. &2. What are the rea$oni annexed to the second eommandment f

A. The reasoDs annexed to the second commandment, are God's sovereignty over us, his property in Qs, and the seal be has to his own worship.

1. Is there good reason why we shonid take heed of idolatry? Yes: Turn ye not to idols, neither make to yourselves molten gods, I am the Lord your God, Lev. xix. 4. Has God a sovereigpoty over us ? Yes: for he is a g^eat God, and a great King above all gods, Ps. xcv. 3. Ought we therefore to worship him, as he has appointed us ? Yes: O come let us worship, and bow down, and kneel before the Lord our Maker, Ps. xcv. 0. And not to worship idols? Yes: for they can do neither good nor evil, Isa. xH. 23.

2. Has God a property in us? Yes: for we are the people of his pasture, Ps. xcv. 7. Ought we therefore to worship him? Yes: He is thy Lord, and worship thou him, Ps. xlv. 11. And not to worship other gods ? Yes: for hath a nation changed their gods? Jer. ii. 11.

3. Is God jealous in the matters of his worship ? Yes: The Lord, whose name is Jealous, is a jealous God, Exod. xxxiv. 14. Is he much displeased with those who corrupt it? Yes: They provoked the Lord God of Israel to anger with their vanities, 1 Kings xvi. 13. Do those who do so hate him ? Yes: Idolaters are haters of God, Rom. i. 25, 30. Will he visit their iniquity ? Yes: In the day when I visit, I will visit their sin upon them, Exod. xxxii. 34. Will he visit it upon the children ? Yes: Our fathers sinned, and are not, and we have borne their iniquities, Lam. v. 7. And is it just with him to do so ? Yes: for they are the children of whoredoms, Hos. ii. 4. But will he visit it for ever ? No: but to the third and fourth generation, Exod. xxxiv. 7.

4. Will those who love God keep his commandments? Yes: If ye keep my commandments, ye shall abide in my love, John xv. 10. Will he show mercy to such ? Yes: for he hath said, I love them that love me, Prov. viii. 17. Will he show mercy to thousands of such ? Yes: for the mercy of the Lord is from everlasting to everlasting, Ps. ciii. 17.

Q. 53. What is the third commandment ?

A. The third commandment isj Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.

1. Does the third commandment concern the manner of our worshipping God ? Yes: That we serve the Lord with fear, Ps. ii. 11. Is it enough that we seek God in a due ordinance ? No: but wo must seek him after the due order, 1 Chron. xv. 13.

2. Is God's name all that whereby he makes himself known ? Yes: He proclaimed the name of the

Lord, Exod. xxxiv. 5. Ought we to make use of his name ? Yes: By thee only will we make mention of thy name, Isa. xxvi. 13. And to take heed of abusing it ? Yes: Neither shalt thou profane the name of thy God, I am the Lord, Lev. xviii. 21.

Q. 54. What is required in the third eammandmeni?

A. The third commandment requires a holy and reverent use of God's names, titles, attributes, ordinances, word, and works.

1. Does this commandment require us to glorify the name of God ? Yes: They shall worship before thee, O Lord, and shall glorify thy name, Ps. Ixxxvi. 9. Are we to think of God's name with seriousness? Yes: They feared the Lord, and thought upon his name, Mai. iii. 16. Are we to speak of it with reverence? Yes: For God is in heaven, and thou upon earth, therefore let thy words be few, Eccl. v. 2. Are we to call upon his name with a holy awe ? Yes: for we that are but dust and ashes speak to the Lord of glory. Gen. xviii. 27. Are we to worship God reverently in every religious duty ? Yes: We must serve him acceptably, with reverence and godly fear, Heb. xii. 28. And is there good reason for it ? Yes: for our God is a consuming fire, Heb. xii. 29. Ought we to behave ourselves very reverently in public worship ? Yes: for God is greatly to be feared in the assembly of his saints, and to be had in reverence of all them that are about him, Ps. Ixxxix. 7.

2. Must we be holy in worshipping God ? Yes: Worship the Lord in the beauty of holiness, Ps. xcvi. 9. Must we be holy in prayer and praise? Yes: lifting up holy hands, 1 Tim. ii. 8. Must our thoughts be fixed ? Yes: O God, my heart is fixed, Ps. cviii. 1. Must pious and devout afiections be working in us ? Yes: we must be fervent in spirit, serving the Lord, Rom. xii. 11. Must we be very humble in our approaches to God ? Yes: as the publican that stood afar off, and would not so much as lift up his eyes to heaven, Luke xviii. 13.

3. Must we give glory to God in his word ? Yes: for thou hast magnified thy word above all thy name« Ps. cxxxviii. 2. Must we hear it with reverence ? Yes: We are all here present before God, to hear all things that are commanded thee of God, Acts x. 33. Must we give glory to God in swearing when we are called to it ? Yes: Thou shalt fear the Lord thy God, and shalt swear by his name, Deut. vi. 13. Must we be cautious in swearing ? Yes: we must fear an oath, Eccl. ix. 2. Must we be conscientious in swearing ? Yes: Thou shalt swear in truth, in judgment, and in righteousness, Jer. iv. 2. Must we give glory to God in vowing ? Yes: Vow and pay unto the Lord your God, Ps. Ixxvi. 11.

4. Must we glorify God in his great works ? Yes: we must magnify his works which men behold. Job xxxvi, 24. And must we glorify him by our good

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vorks > Yes: Let every one that names the name of Christ depart from iniquity, 2 Tim. ii. 19.

Q. 55. What is forbidden in the third command-

ment ?

A. The third comroaodmeDt forbids all profaning or abosiog of any thing whereby God makes himself known.

1. Do all hypocrites take God's name in vain? Yes: for they make mention of the God of Israel, bot not in truth and righteousness, Isa. xlviii. 1. Do ihej therefore profane that name ? Yes: for the Dame of God is blasphemed through them, Rom. ii. 24. Do hypocritical worshippers take God's name in vain ? Yes: for with their mouth they show much loTe, bot their heart goeth after their covetousness, Ezek. xxxiii. 31. And is their seeming religion a vain religion ? Yes: That man's religion is vain, James i. 26. Can it be pleasing to God ? No: Bring no more Tain oblations, Isa. i. 11,13. Can it be profitable to themselves ? No: for they receive the grace of God in vain, 2 Cor. vi. 1. Do covenant-breakers take God's name in vain ? Yes: for they lie nnto him with their tongues, Ps. Ixxviii. 36.

2. Is it a sin against this commandment to use the name of God lightly and carelessly ? Yes: For thou shall fear this glorious and fearful name, the Lord thy God, Deut. xxviii. 58. Will God's friends thus affront him? No: Thine enemies take thy name in vain, Ps. cxxxix. 20. Is it the character of the wicked > Yes: Thou art near in their mouth, and far from their reins, Jer. xii. 2.

.1 Is it a sin against this commandment to swear rashly? Yes: Above all things, my brethren, swear not, Jam. V. 12. Is it a sin to swear by creatures? Yes: whether by heaven, or by the earth, or by the head. Matt V. 34—36. Must our communication be yea, yea,andnay,nay? Yes: for whatsoever is more than these Cometh of evil, Matt. v. 37. Is it a sin to swear falsely ? Yes: Thou shalt not forswear thyself. Matt V. 33. Is prophane swearing a great sin ? Yes: for it blasphemes that worthy name by which we are called. Jam. ii. 7. Is it an inexcusable sin ? Yes : for they transgress without cause, Ps. xxv. 3. Does it bring judgments upon families ? Yes: for the curse shall enter into the house of him that swears falsely, and shall consume it, Zech. v. 4. Aod upon nations ? Yes: because of swearing the land mourns, Jer. xxiii. 10.

4. Is it a sin against this commandment to jest with the word of God ? Yes: Be ye not mockers, lest your bands be made strong, Isa. xxviii. 22. Or to use it as a charm ? Yes: as those exorcists which said, We adjure you by Jesus, whom Paul preacheth. Acts xix. 13. Is it a sin to put a slight apon sacred things ? Yes: Ye have profaned mjr name, in that ye say, The table of the Lord is contemptible, Mai. i. 12.

Q. 66. What is the reason annexed to the third commandment ?

A. The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.

1. Do the breakers of the third commandment commonly escape punishment from men ? Yes: for men hear the voice of swearing, and utter it not. Lev. V. 1. And do they fancy they shall escape God's judgments? Yes: the wicked contemn God, and yet say in their heart, he will not require it, Ps. X. 13. But shall they escape God*s judgments? No: Be not deceived, God is not mocked. Gal. vi. 7.

2. Shall those who profane God's holy name escape his righteous judgments? No: The Lord will make their plagues wonderful, Deut. xxviii. 59. Shall hypocrites escape them ? No: Woe unto yon scribes and pharisees, hypocrites. Matt, xxiii. 13. Shall scoffers escape them ? No: for they shall be broken, and snared, and taken, Isa. xxviii. 13. Shall covenant breakers escape them ? No: Seeing he despised the oath, by breaking the covenant, he shall not escape, Ezek. xvii. 18.

3. Shall swearers go unpunished ? No : for he that sweareth shall be cut off, Zech. v. 3. Shall they who use God's name vainly go unpunished ? No: for every idle word that men speak they must give account, Matt. xii. 36. And shall their words be witnesses against them ? Yes: God shall cause their own tongues to fall upon them, Ps. Ixiv. 8.

Q. 67. What is the fourth commandment ?

A. The fourth commandment is. Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the sabbath day, and hallowed it.

1. Does the fourth commandment concern the time of worship ? Yes: for there is a time to every purpose, Eccl. iii. 1. Must our worship be confined to that time ? No: for we must pray always, Eph. vi. 18. But is that appointed for the certain time ? Yes: Blow up the trumpet in the time appointed, Ps. Ixxxi. 3. Is it the will of God we should take special notice of this command ? Yes: for he has said, Remember it. Are we apt to forget it ? Yes: they have hid their eyes from my sabbaths* Ezek. xxii. 26.

2. Must we keep holy the sabbath day ? Yes: Keep tlie sabbath day to sanctify it, Deut. v. 12. Is

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a sabbath a day of rest ? Yes: It shall be a sabbath of rest unto you, Lev. xvi. 31. Mast we labour the six days, and do all oar work ? Yes: For in the sweat of thy face shalt thoa eat bread, Gen. iii. 19. But is not work for God part of our work ? Yes: for we must work the works of God. John vi. 28. Must we not then do that on the six days ? Yes: Every day will I bless thee, Ps. cxlv. 2. But must we especially do it on sabbath days ? Yes: for it is the Holy of the Lord, Isa. Iviii. 13. Must we therefore rest from other work on that day ? Yes: that we may attend upon the Lord without distraction, 1 Cor. vii. 35.

3. Must children keep holy the sabbath day? Yes: Thou, and thy son, and thy daughter. And servants ? Yes: That thy man servant and maidservant may rest as well as thou, Deut. v. 14. And is there good reason for the sanctification of the sabbath ? Yes: Ye shall keep my sabbaths, I am the Lord your God, Lev. xix. 3.

Q. 58. What U required in the fourth eommand" ment?

A. The fourth commandment requires the keeping holy to God such set times as he has appointed in his word; expressly one whole day in seven, to be a holy sabbath unto himself.

1. Must holy time be kept holy ? Yes: for every thing is beautiful in its season, Eccl. iii. 11. Can man make time holy ? No: For I am the Lord which sanctify you. Lev. xx. 8.

2. Has God appointed a sabbath ? Yes: It is as the Lord thy God hath commanded thee, Deut y. 12. Had he authority to do so ? Yes: For the day is thine, the night also is thine, Ps. Ixxiv. 16. Did he appoint it for us ? Yes: for the sabbath was made for man, Mark ii. 27. Did he appoint one day in seven ? Yes: For a seventh day is the sabbath of tlie Lord thy God. One whole day ? Yes: for the evening and the morning were the first day, Gen. i. 5.

3. Must we keep it ? Yes: Verily my sabbaths ye shall keep, Exod. xxxi. 13. Must we keep it as a treasure ? Yes: we must call the sabbath honourable, Isa. Iviii. 13. And keep it as a talent ? Yes: For thou madest known unto them thy holy sabbaths, Neh. ix. 14. Must we keep it with care i Yes: we must lay hold on it, to keep the sabbath from polluting it, Isa. Ivi. 2. Must we keep it holy to God? Yes: For he that regardeth the day, regardeth it to the Lord, Rom. xiv. 6.

Q. 59. Which day of the seven has God appointed to he the weehly sabbath ?

A. From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly sabbath, and the first day of the week ever since, to continue to the end of the world, which is the Christian sabbath.

1. Was the sabbath appointed from the b^vming of the world ? Yes: God blessed the seventh day, and sanctified it, when the heavens and the c^artb were finished. Gen. ii. 1—3. Was it in remembrance of the work of creation ? Yes: because that in it he rested from all his work. Gen. ii. 3. Was it observed before the giving of the law upon mount Sinai ? Yes: for before that it was said, To-morrow is the rest of the holy sabbath to the Lord, Exod. xvi. 23. Was that appointed to be kept on the seventh day of the week ? Yes: For he spake of the seventh day on this wise, Heb. iv. 4.

2. Was the law of the sabbath given more particularly to Israel > Yes: I gave them my sabbath to be a sign between me and them, Ezek. xx. 12. Was it religiously observed among them ? Yes: for their enemies did mock at their sabbaths. Lam. i. 7. Did they sanctify the sabbath in solemn assemblies ? Yes: Moses of old time is read in the synagogues every sabbath day. Acts xv. 21. Was the blessing confined to the seventh day? No: For the Lord blessed the sabbath day, and hallowed it, Exod. xx. 11.

3. Was the sabbath to continue in gospel times ? Yes: For there remaineth the keeping of a sabbath to the people of God, Heb. iv. 9. marg. Did Christ intend it should continue ? Yes: for he said. Pray that your flight be not on the sabbath day. Matt, xxiv. 20. Did he in order to that expound the fourth commandment ? Yes: for he showed that it is lawful to do well upon the sabbath day. Matt xii. IZ Is there the same need of sabbaths now that erer there was ? Yes: for I gave them my sabbaths that they might know that I am the Lord, Ezek. xx. 12.

4. Is the sabbath changed now to the first day of the week ? Yes: for on the first day of the week the disciples came together to break bread. Acts xx. 7. Was it because on that day of the week our Lord Jesus rose from the dead ? Yes: for he rose as it began to dawn towards the first day of the week. Matt xxviii. 1. And because on that day the Spirit was poured out ? Yes: for that was when the day of Pentecost was fully come. Acts ii. 1. Was it fit there should be an alteration ? Yes : For it shall no more be said. The Lord liveth that brought up the children of Israel out of the land of Egypt; but the Lord liveth that brought them up fibm the land of the north, Jer. xvi. 14, 15.

5. Did the apostles observe the first day of the week ? Yes: On the first day of the week let every one lay by, 1 Cor. xvi. 2. Did the primitive church call it the Lord's day ? Yes: I was in the Spirit on the Lord's day. Rev. i. 10. In a thing of this nature ought we to acquiesce ? Yes: For if any man will be contentious, we have no such custom, neither the churches of God, 1 Cor. xi. 16*

Q. 60. How is the sabbath to be sanctified f

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A. The sabbath is td be sanctified by a boly resting all that day, even from such worldly employments and recreations as are lawful in other days; and spending tbe whole time in the public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy.

1. Most we rest on the sabbath day ? Tes: six days may work be done, bat in the scTcnth is the sabbath of rest, £xod. xxxi. 15. Must we rest from worldly employments? Yes: ye shall hallow the sabbath day, to do no work therein, Jer. xvii. 24. And from recreations ? Yes: not finding thine own pleasure, Isa. Iviii. 13. Is this to signify our being dead to this world ? Yes: for he that is entered into his rest has ceased from his own works, Heb. iv. 10. And to awaken us to think of leaving it ? Yes: for bere we have no continuing city, Heb. xiii. 14. Must this rest be dedicated to God ? Yes: it is a holy day, a sabbath of rest to the Lord, Exod. xxxv. 2.

2. Must we spend time on that day in the public exercises of God's worship ? Yes: for it is a holy coDTocation, Lev. xxiii. 3. Must we do so every sabbath, as we have opportunity ? Yes: From one sabbath to another shall all flesh come to worship before me, saith the Lord, Isa. Ixvi. 23. And must we not absent ourselves from public worship ? No: Not forsaking the assembling of yourselves together, Heb. X. 25. Most we spend time on that day in the private exercises of religion ? Yes: It is the sabbath of the Lord in all your dwellings, Lev. xxiii. 3. Did the disciples of Christ thus spend the first Lord's day ? Yes: for on the first day of the week the disciples were assembled, John xx. 19.

3. Must we prepare for the sabbath day beforo-baod ? Yes; It was the preparation, and the sabbath drew on, Luke xxiii. 54. Must the sabbath be a day of holy joy ? Yes: We will rejoice and be glad in it, Ps. cxviii. 24. Must it be a day of praise? Yes: the psalm for the sabbath day begins. It is a good thing to give thanks to the Lord, Ps. xcii. 1. Must we be spiritual in the duties of the day? Yes: 1 was in the Spirit on the Lord's day ? Rev. i. 10. And must we take pleasure in them ? Yes: Call the Sabbath a delight, Isa. Iviii. 13.

4. Are works of mercy and charity proper for a sabbath day ? Yes: Ought not this woman to be loosed from this bond on the sabbath day, Luke xiii. 16. And may works of necessity be done on that daj? Yes: Do not you on the sabbath lead your ox,or your ass, to watering? Luke xiii. 15.

Q. 61. What is forbidden in the fourth command-mnd?

A. The fourth commandment forbids the omission, or careless performance, of the duties required, profaning the day by idleness, or doing that which is

in itself sinful, or by unnecessary thoughts, words, or works, about worldly employments or recreations.

1. Do we profane the sabbath if we neglect the sabbath work ? Yes: I came seeking fruit, but find none, Luke xiii. 7. Or if we perform carelessly ? Yes: Ye brought that which was torn, and the lame, and the sick, Mai. i. 13. Or if we be weary of it ? Yes: They say. When will the sabbath be gone ? Amos viii. 5. Or if we idle away sabbath time ? Yes: Why stand ye here all the day idle? Matt. Xx. 6. And much more if we do that which is in itself sinful ? Yes: They have defiled my sanctuary in the same day, and have profaned my sabbaths, Ezek. xxiii. 38.

2. Do we profane the sabbath by violating the sabbath rest? Yes: What evil thing is this that ye do, and profane the sabbath day ? Neh. xiii. 17. May we not buy and sell on that day ? No: Make not my Father's house a house of merchandise, John ii. 16. May we not work harvest-work on that day ? No: In earing-time, and in harvest, thou shalt rest, Exod. xxxiv. 21. May we not however think and speak at our pleasure on that day ? No: Not doing thine own ways, nor speaking thine own words, Isa. Iviii. 13.

3. Was he punished that gathered sticks on the sabbath ? Yes: they stoned him with stones that he died. Numb. xv. 36. Are nations sometimes punished for sabbath profanation ? Yes: If ye will not hallow the sabbath day, I will kindle a fire in the gates of Jerusalem, Jer. xvii. 27. Is the contempt of the sabbath a contempt of God ? Yes: This man is not of God, because he keepeth not the sabbath day, John ix. 16.

Q. 62. What are the reason* annexed to the fourth commandment ?

A. The reasons annexed to the fourth commandment are, God's allowing us six days of the week for our own employments, his claiming a special property in the seventh, his own example, and his blessing the sabbath day.

1. Has God allowed us six days of the week? Yes: Six days shalt thou labour and do all thy work. Has he reserved but one day in seven for himself ? Yes: for he hath not made us to serve with an ofier-ing, nor wearied us with incense, Isa. xliii. 23. Does he claim a special property in the seventh day? Yes: it is the sabbath of the Lord thy God. Has our Lord Jesus a property in it ? Yes: for the Son of man is Lord also of the sabbath, Mark ii. 28. Ought we not therefore to devote it to his service ? Yes: For will a man rob God ? Mai. iii. 8.

2. Did God the Creator set us an example of sabbath rest ? Yes: for the seventh day he rested and was refreshed, Exod. xxxi. 17. Did God the Redeemer set us an example of sabbath work ? Yes:

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for as his dutom was, he went into the synagogne jon the sabbath day, hakp iv. 16. And has he given as encouragement in the work of the Christian sabbath ? Yes: for when they were assembled on the first day of the week, Jesiis stood in the midst, John XX. 19.

3. Has God blessed the sabbath day, and so pat an honoar upon it? Yes: The Lord blessed the sabbath day and hallowed it Is it not an ill thing then for us to pat a slight upon it ? Yes: As they do that despise the holy things, and profane the sabbath, Ezek. xxii. 8. Has God appointed it to be a day of blessings to us ? Yes: There will I come to thee, and will bless thee, Exod. xx. 24. Are not they enemies to themselves then that neglect it? Yes: they forsake their own mercies, John ii. 8.

Q. 63. Wkai is the fifth commandment t A. The fifth commandment is, Honoar thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee.

1. Do the six last commandments concern oor doty to our neighbour ? Yes: for this is his commandment. That we love one another, 1 John iii. 23. And must we mind that as well as oar duty to God? Yes: providing for honest things, not only in the sight of the Lord, but in the sight of men, 2 Cor. viii. 21. And are we concerned to be very careful in second-table duties? Yes: that the name of God, and his doctrine, be not blasphemed, 1 Tim. vi. 1. Will our devotions be acceptable without this ? No: When ye make many prayers I will not hear, for your hands are full of blood, Isa. i. 15.

2. Is religion toward God a branch of universal righteousness ? Yes: Render to God the things that are God's, Matt. xxii. 21. And his righteousness toward men a branch of true religion ? Yes: for pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, Jam. i. 27. Does the law of God re-qaire both ? Yes : To do justly, and to love mercy, and to walk humbly with thy God, Mic. vi. 8. And does the grace of the gospel teach both ? Yes: To live soberly, righteously, and godly in this present world. Tit. ii. 12. Mast every godly man then be an honest man ? Yes: for we must live in all godliness and honesty, 1 Tim. ii. 2. And must he be a charitable man ? Yes: He is gracious, and full of compassion, and righteous, Ps. cxii. 4. And will the trial be by this at the great day ? Yes: for I was hungry, and ye gave me meat, Matt. xxv. 35.

3. Does the fifth commandment concern our duty to our relations? Yes: For all ye are brethren. Matt, xxiii. 8. And must we be careful to do this doty ? Yes: that they who will not be won by the word, may be won by the conversation, 1 Pet iii. 1.

Q. 64. What is required in the fifth annmandment?

A. The fifth commandment reqaires the preserving the honoar, and performing the duty, which belongs to every one in their several places and relations, as superiors, inferiors, or equals.

1. Is it the duty of children to reverence their parents ? Yes: Ye shall fear every man his mother, and his father, Lev. xix. 3. And must they give honour to them ? Yes: If I be a father, where is my honour ? Mai. i. 6. And may they upon no account despise them ? No: Despise not thy mother when she is old, Prov. xxiii. 22. Ought they to carry themselves respectfully towards them ? Yes: King Solomon rose up to meet his mother, and bowed himself to her, 1 Kings ii. 19. And to speak honourably of them ? Yes: Her children rose up, and called her blessed, Prov. xxxi. 28.

2. Is it the duty of children to obey their parents? Yes: Children, obey your parents in the Lord, Eph. vi. 1 • And to receive their instructions ? Yes: Hear the instruction of thy father, and forsake not the law of thy mother, Prov. i. 8. And to submit to their correction ? Yes: The fathers of oar flesh corrected us, and we g^ve them reverence, Heb. xii. 9. Should children labour to rejoice the hearts of their parents ? Yes: My son, if thy heart be wise, my heart shall rejoice, Prov. xxiii. 15. And to requite them ? Yes: let them show piety at home, and requite their parents, 1 Tim. v. 4. And to have their consent in disposing of themselves ? Yes: Jacob obeyed his father, and his mother, and went to Padan-aram, for a wife, Gen. xxviii. 7. Is Christ an example of this subjection ? Yes: for he went with his parents to Nazareth, and was subject to them, Luke ii. 51.

3. Is it the duty of children to be respectful to the aged ? Yes: Thou shalt rise up before the hoary head, and honour the face of the old man. Lev. xix. 32. And must they be observant of their teachers ? Yes: for they will mourn at the last, who obey not the voice of their teachers, and incline not their ear to them that instruct them, Prov. t. 11, 13. And must they order themselves lowly and reverently to all their betters? Yes: ye younger, submit yourselves to the elder, 1 Pet v. 6.

4. Is it the duty of parents to be tender of their children ? Yes: for can a woman forget her sacking child? Isa. xlix. 15. And mild toward them? Yes: for a father pities his children, Ps. ciii. 13. And to bear with them ? Yes: as a man spares his son that serves him, Mai. iii. 17. And yet must they correct them when it is necessary? Yes: for he that spares his rod, hates his son; but he tliat loves him, chastens him betimes, Prov. xiii. 24.

5. Is it the duty of parents to pray for their children? Yes: Job offered for his sons bamt-offer-ings, according to the number of them all. Job i. 5. And to bless God for them ? Yes: They are the children which God hath g^cioasly given thy ser

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vant. Gen. xxxiii. 5. Are they to bless them in the name of the Lord ? Yes: By faith Isaac blessed Jacob and Esao, Heb. xi. 20. Aod are they to pro-Tide for them what is convenieDt ? Yes: If any provide not for his own, especially for those of his omi house, he hath denied the faith, and is worse than an infidel, 1 Tim. t. 8.

6. Is it the duty of parents to bring ap their children in the fear of God ? Yes: Bring them up in the nurture and admonition of the Lord, Eph. yi. 4. And to teach them the things of God ? Yes: Thou shalt teach them diligently unto thy children. Dent. Ti. 7. And to oblige them to their doty ? Yes: I know Abraham, that he will command his children to keep the way of the Lord, Gen. xviii. 19. And oaght they to set them a good example ? Yes: I will walk within my house with a perfect heart, Ps. ci. 2. And must they patiently part with their children when God calls for them ? Yes: Thou hast not withheld thy son, thine only son, Gen. xxii. 16.

7. Is it the duty of servants to honour their masters and mistresses ? Yes: Let as many servants as are under the yoke, count their own masters worthy of all honour, 1 Tim. vi. 1. Is it their duty to obey them } Yes : Servants be obedient to them that are yoor masters, Eph. vi. 6. And to be just and true to them > Yea: not purloining, but showing all good fidelity, Titus ii. 10. Ought they to be diligent in the duty of their place } Yes: not with eye-service, as men-pleasers, but in singleness of heart. Col. iii. 22. And to do it cheerfully } Yes : Whatsoever ye do, do it heartily, and vrith good-will, doing service, Col. ill. 23. Eph. vi. 7. Ought they to be pa-tient under rebukes? Yes: not answering again. Tit. ii. 9. What, though they suffer unjustly ? Tes: Servants be subject not only to the good and gentle, but also to the froward, 1 Pet. ii. la And mast they have an eye to God in all ? Yes: As to the Lord, and not to men. Col. iii. 23.

8. Is it the duty of masters to be just to their servants? Yes: Masters give to your servants that which is just and equal. Col. iv. 1. And to be gentle towards them ? Yes: forbearing threatening, Eph. vi. 9. Should all masters of families worship God with their families ? Yes: As for me and my house, we will serve the Lord, Josh. xxiv. 15. And ihoold they restrain sin in their families? Yes: Thou shalt put away iniquity far from thy tabernacle, Job xxii. 23.

9. Is it the duty of wiyea to be respectful to their Imsbaads? Yes: Let the wife see that she reverence her hosband, Eph. y. 33. And to love them ? Yes: ^«y must love their husbands, and love their chil-"'cn, Tit ii. 4. Must they be submissive to their hus-"*n<i«? Yes: Wives submit yourselves to your own hosbands, as it is fit in the Lord, Col. iii. 18. Must ^7 be faithful and obedient to them ? Yes: they mvst be chaste, keepers at home, obedient to their

own husbands. Tit. ii. 5. Must they receive instruction from them ? Yes: If they will learn any thing, let them ask their husbands at home, 1 Cor. xiv. 35. Must they be helpers to them in religion ? Yes: that they may be won by the conversation of the wives, 1 Pet. iii. 1.

10. Is it the duty of husbands to love their wives? Yes : Husbands love your wives, and be not bitter against them, Col. iii. 19. Must they love them dearly ? Yes: Let every one love his wife even as himself, Eph. v. 33. And delight in them ? Yes: rejoice with the wife of thy youth, Prov. v. 18, 19. And be tender of them ? Yes: G iving honour to the wife, as unto the weaker vessel, 1 Pet. iii. 7.

11. Is it the duty of husbands and vrives to be pleasing one to another? Yes: He that is married careth how to please his wife, and she that is married how to please her husband, 1 Cor. vii. 33, 34. Is it their duty to live in the fear of God, and to pray together? Yes: as heirs together of the grace of life, that your prayers be not hindered, 1 Pet. iii. 7. Should they promote the eternal salvation one of another ? Yes: What knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife ? 1 Cor. vii. 16.

12. Is it the duty of subjects to reverence their magistrates ? Yes: Fear God, honour the king, 1 Pet. ii. 17. And to obey them in the Lord ? Yes: we must be subject to principalities and powers, and obey magistrates. Tit iii. 1. And to be loyal to them ? Yes: for the powers that be are ordained of God, Rom. xiii. 1. Is it our duty to pray for magistrates ? Yes : for kings, and for all that are in authority, 1 Tim. ii. 2. And to pay them tribute? Yes: tribute to whom tribute is due, custom to whom custom, Rom. xiii. 7. Must we be peaceable under their government? Yes: that we under them may lead a quiet and peaceable life, 1 Tim. ii. 2. And all this conscientiously? Yes: Ye must needs be subject, not only for wrath, but also for conscience sake, Rom. xiii. 5. Ought magistrates to be as parents to their subjects ? Yes: Kings shall be thy nursing fathers, and queens thy nursing mothers, Isa. xlix. 23.

13. Is it the duty of people to love and respect their ministers? Yes: Know them which labour among you, and esteem them very highly in love, for their work's sake, 1 Thess. v. 12,13. Ought they to submit to their instructions? Yes: Obey your guides, and submit yourselves, for they watch for your souls, Heb. xiii. 7. And to provide for their comfortable subsistence? Yes: Let him that is taught in the word communicate to him that teach-eth, Gal. vi. 6. And ought ministers to be as spi-ritual fathers to their people ? Yes: We exhorted, and comforted, and charged every one of you, as a father doth his children, 1 Thess. ii. 11.

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14. Is it the daty of equals to be kind one to another? Yes: Be kindly affectioned one to another, with brotherly love, Rom. xii. 10. And to be respectful one to another ? Yes: in honour preferring one another, Rom. xii. 10. And to be submissive one to another ? Yes: Yea, all of ye, be subject one to another, 1 Pet v. 6.

Q. 65. What is forbidden in thejifth commandment?

A. The fifth commandment forbids the neglecting of, or doing any thing against, the honour and duty which belongs to every one in their several places and relations.

1. Is it a sin for children to despise their parents? Yes: Cursed be he that sets light by his father or mother, Deut xxvii. 16. Or to disobey them ? Yes: the eye that mocks at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it, Prov. xxx. 17. Is it a sin for children prodigally to spend their parents'substance ? Yes: He that wasteth his father, and chaseth away his mother, is a son that causeth shame, Prov. xxix. 16. Or to g^eve their parents ? Yes: A foolish son is the heaviness of his mother, Prov. X. I.

2. Is it a sin for inferiors to be rude and undutiful to their superiors ? Yes: For a child to behave himself proudly against the ancient, and the base against the honourable, Isa. iii. 5. Is it a sin for superiors to be harsh and unkind to their inferiors ? Yes: Fathers, provoke not your children to wrath, lest they be discouraged. Col. iii. 21.

3. Is it a sin to be vexatious to our relations? Yes: Her adversary provoked her to make her to fret, 1 Sam. i. 6. And to be quarrelsome with our relations ? Yes: Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen, for we be brethren. Gen. xiii. 8. And to be suspicious of our relations ? Yes: for charity thinketh no evil, 1 Cor. xiii. 4, 6.

Q. 66. What is the reason annexed to thejifth commandment t

A. The reason annexed to the fifth commandment, is a promise of long life and prosperity (as far as it shall serve for God's glory and their own good) to all such as keep this commandment.

1. Is there a gracious promise made to those that honour their parents ? Yes : it is the first commandment with promise, Eph. vi. 2. Is long life promised ? Yes: That thy days may be long in the land. Is outward prosperity promised ? Yes: That it may be well with thee, Eph. vi. 3. Are temporal blessings promised to good people ? Yes: Godliness hath the promise of the life that now is, 1 Tim. iv. 8. And are they promised particularly to pious and dutiful children ? Yes: My son, forget not my law, but let thine heart keep my commandments; for length of

days, and long life, and peace shall they add to tfaec^ Prov. iii. 1, 2.

2. Do all good children prosper in this worldl No: for all things come alike to all, Eccl. ix. X But are they most likely to prosper ? Yes: for humility and the fear of the Lord are riches, bonoui and life, Prov. xxii. 4. Shall they prosper as fi as is for God^s glory ? Yes: I will deliver thee, thou shalt glorify me, Ps. 1.15. And as far as i for their own good ? Yes: for we read of th whom God sent into captivity for their g^ood, Jer< xxiv. 5. But shall good children live however in the heavenly Canaan ? Yes: there their inheritanca shall be for ever, Ps. xxxvii. 18. And are disobedient children often punished in this life ? Yes: as Absalom that was hanged in an oak, 2 Sam. xviii. 9. I

Q. 67. What is the sixth commandment ? A. The sixth commandment is. Thou shalt not kill.

1. Does the sixth commandment concern our own and our neighbour's life ? Yes: for the life is more than meat. Matt vi. 25. Has God a tender regard to the life of men ? Yes: for he giveth to all life and breath. Acts xvii. 25. Has he by this law made a hedge about life ? Yes: that men might not be like the fishes of the sea, Hab. i. 14.

2. Did there need this law? Yes: for men live in malice and envy, hateful, and hating one another, Tit iii. 3. Is it a part of the law of nature! Yes: for the barbarous people said of a murderer, that vengeance suffers him not to live. Acts xxviii. 4.

Q. 68. What is required in the sixth commmndntent ?

A. The sixth commandment requires all lawfal endeavours to preserve our own life, and the life of others.

1. Are we to take care of our own lives ? Yes: No man ever yet hated his own flesh, but nourisheth and cherisheth it, Eph. v. 29. Must we endeavour the preservation of them ? Yes: Skin for skin, and all that a man hath will he give for his life, Job ii. 4. Are we to be careful of our diet? Yes: Hast thou found honey, eat so much as is sufficient for thee, Prov. xxv. 16. Are we to use physic when wc need it ? Yes: Take a lump of figs and lay it upon the boil, Isa. xxxviii. 21. And are we to be cheerful ? Yes: for a merry heart doeth good like a medicine, Prov. xvii. 22.

2. But may we deny Christ to save our lives? No: he that so saveth his life shall lose it. Matt xvi. 25. May we commit any wilful sin to save our lives ? No: we must do no evil that good may come, Rom. iii. 8. But what we do for the preservation of our own lives, must it be with an eye to God's glory ? Yes: That I may live, and keep thy word, Ps. cxix. 17. Live and praise thee, v. 175.

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3b Are we to be compassionate even to the brute creatores? Yes: A rigbteons man regardeth the life of bis beast, Prov. xii. 10. Are we to be carefal of the lives of others as well as of oar own ? Yes: It was Cain that said. Am I my brother's keeper ? Greo. iv. 9. Are we to do what we can in oar places for the relief of those who are exposed to Tiolence ? Yes: We mast deliver them that are ready to be slain, Prov. xxiv. 11, 12. Mast we saccoar the distressed, like the good Samaritan? Yes: Go thon and do likewise. Lake x. 37.

4. Are we to sapport the lives of those who are in itraits ? Yes: The blessing of him that was ready tu perish came upon me. Job xxix. 13. Are we to be meek towards those that provoke as ? Yes: showing all meekness toward all men, Titas ill. 2. And are we to be merciful toward those who need as ? Yes: Pat on, as the elect of God, bowels of mercy, Col. iu. 12.

Q. 69. What it forbidden in the eixth commandment?

4. The sixth commandment forbids the taking away of oor own life, or the life of our neighboar Qojastly, and whatsoever tends thereunto.

1. May we dispose of our own lives at oar plea-sore ? No: For sorely your blood of your lives will

1 require. Gen. ix. 5. Is it a sin in any case to kill oarselves ? Yes: Do thyself no harm, Acts xvi. 28. Is it an exceeding sinful sin ? Yes: it was the sin of Saul and Judas, 1 Sam. xxxi. 4. Matt, xxvii. 6. Is it a sin needlessly to expose our own lives ? Yes: Thou shalt not tempt the Lord thy God, Matt iv. 7. Bat must we not expose our lives to keep a good conscience? Yes: Neither count I my life dear onto me, so that I might finish my course with joy, Acts XX. 24.

2. Is drankenness a sin against oar own lives? Yes: Take heed lest your hearts be overcharged with surfeiting and drankenness, and so that day come upon yoa unawares, Luke xxi. 34. Is an-cleanness so? Yes: He that commits fornication, Kios against his own body, 1 Cor. vi. 18. Is immoderate care and grief a sin against our own lives ? Tes: for the sorrow of the world worketh death,

2 Cor. vii. 10.

3. Is it lawful for the magistrate to take away the life of a malefactor ? Yes: for he bears not the sword in vain, Rom. xiii. 4. May soldiers kill in a lawfa! war? Yes: Cursed is he that keepeth back his sword from blood, Jer. xlviii. 10. But is wilful marder a great sin ? Yes: The voice of my brother's biood cries. Gen. iv. 10. Is it an iniquity to be pnnished by the judge ? Yes: Whoso sheds man's htood, by man shall his blood be shed. Gen. ix. 6. And ought Uie murderer to be put to death ? Yes: A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him, Prov. xxvin. 17.

4. Is murder a great affront to God ? Yes: for in the image of God made he man. Gen. ix. 6. Does it make men like the devil? Yes: for he was a murderer from the beginning, John viii. 44. Is it of dangerous consequence to the murderer ? Yes: for no murderer hath eternal life abiding in him, 1 John iii. 15. Ought we therefore to pray that God would keep us from it? Yes: Deliver me from blood guiltiness, O God of my salvation, Ps. li. 14.

6. Is malice heart-murder? Yes: he that hateth his brother is a murderer, 1 John iii. 15. Is rash anger a breach of this commandment ? Yes: But I say unto you. Whosoever is angry with his brother without cause, shall be in danger of the judgment. Matt. V. 22. Is giving foul language a breach of this commandment? Yes: Whosoever shall say to his brother, Raca, or Thou fool, shall be in danger of hell fire. Matt. v. 22. Is revenge a breach of this commandment ? Yes: Dearly beloved, avenge not yourselves, Rom. xii. 19.

Q. 70. What is the seventh commandment ? A. The seventh commandment Is, Thou shalt not commit adultery.

Does this commandment concern our own and our neighbour's chastity ? Yes: for this is the will of God, even our sanctification, 1 Thess. iv. 3. Is it needful there should be such a commandment? Yes: for since all are gone aside, they are all become filthy, Ps. xiv. 3. Is it agreeable to the light of nature ? Yes: for Abimelech called adultery a great sin, Gen. xx. 9. And is this command for the public good of mankind ? Yes: for whoredom and wine take away the heart, Hos iv. 11.

Q. 71. What is required in the ieveiUh command^ ment?

A. The seventh commandment requires the preservation of our own and our neighbour's chastity, in heart, speech, and behaviour.

1. Is it our duty to keep our bodies pure from all fleshly lusts ? Yes: we must possess our vessel in sanctification and honour, and not in the lust of concupiscence, 1 Thess. iv. 4. Are we to present our bodies to God ? Yes: Present your bodies unto God a living sacrifice, Rom. xii. 1. Are we to glorify him with them? Yes: Glorify God with your bodies, 1 Cor. vi. 20. Are we to use them for him ? Yes: For your body is the temple of the Holy Ghost, which is in you, I Cor. vi. 19. And to employ them in his service ? Yes: Yield your members as instruments of righteousness unto God, Rom. vi. 13. May they then be used in the service of our lusts? No: for if any man defile the temple of God, him shall God destroy, 1 Cor. iii. 17.

2. Ought we to preserve our chastity in heart? Yes: that we may be holy both in body and spirit, 1 Cor. vii. 34. And must we keep out all unclean

A SCRIPTURE CATECHISM.

thoughts and desires ? Yes: we must flee youthful lustSy 2 Tim. ii. 22. And is that the way to prevent the acts of uncleanness ? Yes: for when lust hath conceived, it brings forth sin, James i. 15.

3. Ought we to preserve our chastity in speech ? Yes: Let your speech be always with grace, seasoned with salt, Col. iv. 6. Is it the character of good people to be modest ? Yes: I will turn to the people a pure language, Zeph. iii. 9.

4. Ought we to preserve our chastity in behaviour ? Yes: we must have a chaste conversation coupled with fear, 1 Pet. iii. 2. And in our clothing? Yes: Women must adorn themselves in modest apparel, with shamefacedness and sobriety, 1 Tim. ii. 9. Must we abstain from all appearances of uncleanness ? Yes: hating even the garment spotted with the flesh, Jude 23. And from all approaches to it? Yes: Come not nigh the door of her house, Prov. v. 8.

5. Must we resolve against wanton looks ? Yes: I made a covenant with mine eyes; why then should I think upon a maid } Job xxxi. 1. Must we always keep our bodies in soberness and chastity ? Yes: we must cleanse ourselves from all filthiness both of flesh and spirit, 2 Cor. vii. 1. And must we crucify all the lusts of the flesh 7 Yes: They that are Chrisf s have crucified the flesh, Gal. v. 24. Must the body be subdued? Yes: I keep under my body, and bring it into subjection, 1 Cor. ix. 27. And must its sinful desires be denied ? Yes: If thy right eye offend thee, pluck it out, and cast it from thee, Matt. V. 29.

Q. 72. What isforliddtn in the seventh c&mmtmdment? A. The seventh commandment forbids all unchaste thoughts, words, and actions.

1. Is adultery a very great sin ? Yes: How can I do this great wickedness, and sin against God ? Gen. xxix. 9. Is it an iniquity to be punished by the judge ? Yes: The adulterer and the adulteress shall surely be put to death, Lev. xx. 10. Is fornication a very great sin? Yes: Fornication, and all uncleanness, let it not be once named among you, Eph. v. 3. Will these sins certainly shut men out of heaven, if they be not repented of, and forsaken ? Yes: for fornicators and adulterers shall not inherit the kingdom of God, 1 Cor. vi. 10.

2. Are unclean thoughts sins ? Yes: for whosoever looketh on a woman, to lust after her, hath committed adultery with her already in his heart. Matt. V. 28. Are unclean reflections sins ? Yes: for some multiply their whoredoms by calling to remembrance the days of their youth, Ezek. xxiii. 19. Are unclean desires sins ? Yes: inordinate affection, and evil concupiscence, are to be mortified in us. Col. iii. 5. And must all fleshly lusts be shunned ? Yes: Dearly beloved, I beseech you, as strangers, and pilgrims, abstain from fleshly lusts, 1 Pet. ii. 11.

3. Are unclean words sin ? Yes: for there ntnst; be neither filthiness, nor foolish talking, nor Jesting^ Eph. V. 4. Must we therefore take heed of speaking any filthy words ? Yes: Let no corrupt commani* cation proceed out of your month, Eph. iv. 29. May we take delight in hearing filthy talk? No: for evil communications corrupt good manners, i Cor. XV. 33.

4. Are all unchaste actions forbidden in this commandment ? Yes: not only adultery and fornication, but uncleanness and lascivionsnesa, (Gal. t. 19.) chambering and wantonness, Rom. xliL 13. Are the occasions of uncleanness here forbidden ? Yes: Have no fellowship with the unfmitfal 'works of darkness, Eph. v. 11.

5. Is all uncleanness provoking to €rod ? Yes : For I the Lord am holy. Lev. xx. 26. Is it against our bodies ? Yes: for the body is not for fornication, but for the Lord, 1 Cor. vi. 13. Is it a wrong-to our souls ? Yes : for fleshly lusts war af^nst the soul, 1 Pet. ii. 11. Is it wounding to conscience ? Yes: I find more bitter than death the woman ^w^hose heart is snares and nets, Eccl. vii. 26.

6. Are idleness and gluttony occasions of nncleanness, and forbidden in this commandment ? Yes: for this was the iniquity of Sodom, pride, fnlness of bread, and abundance of idleness, Ezek. XTi. 49. And is drunkenness also a sin of dangerous consequence ? Yes: for drunkards shall not inherit the kingdom of God, 1 Cor. vi. 10.

Q. 73. What is the eighth comnuindment ? A. The eighth commandment is, Thou shalt not steal.

1. Does the eighth commandment concern our own and our neighbour's wealth and outward estate? Yes: for the earth God has given to the children of men, Ps. cxv. 16. Is it necessary there shoald be such a command ? Yes: for every brother will utterly supplant, Jer. ix. 4^

2. Is robbing God the worst theft ? Yes: Will a man rob God ? Yet ye have robbed me, Mai. iii. 8, 9. And is justice to God the highest justice ? Yes : Render to God the things that are God's, Matt. xxii. 21.

Q. 74. What is required in the eighth conunand-ment?

A. The eighth commandment requires all lavrfol procuring and furthering our own and oar neighbour's wealth and outwud estate.

1. Is religion a friend to outward prosperity? Yes: for in wisdom's left hand are riches and honour, Prov. iii. 16. Does it teach us to be diligent in our callings? Yes: Be thou diligent to knowr the state of thy flocks, Prov. xxvii. 23. And to keep close to them ? Yes: Study to be quiet, and to do your own business, 1 Thess. iv. 11. And is that the

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vaj to thrive ? Yes: for the hand of the diligent naketh rich, ProY. x. 4. I>oes reiigioD teach os to be prndent in oar affairs? Tea: the good man vill guide his affairs i4lh discretion, Ps. cxii. 5. And is that the way to thrive ? Yes: for through visdom is a house buildcd, Prov. xxiv. 3.

2. Must we serve God with our worldly estate? Yes: Honour the Lord with thy substance, Prov. iii. 9, And is that the way to thrive ? Yes: So shall thy harn be filled with plenty, v. 10. Must we cheerfully ase our estates ? Yes: For I know no good in them, but for a man to rejoice, and to do good in bu life, Ecci. iii. 12. And must we cheerfully serve God with them ? Yes: we must serve the Lord oar God with joyfulness and gladness of heart in the abondance of all things. Dent, xxviii. 47.

3. Most we be just to all we deal with? Yes: Render therefore to all their due, Rom xiii. 7. And must we give every body their own ? Yes: Owe no man any thing, but to love one another, Kom. xiii. 8. Must we be true to every trust reposed in us? Yes; as the workmen who dealt faithfully, 2 Kings xii. 15. And is honesty the best policy ? Yes: for a little that a righteous man bath, is better than the riches of many wicked, Ps. xxxvii. 16. And shall we have the comfort of it in this world ? Yes: He that walketh righteously, and speaketh uprightly, that despiseth the gain of oppression, and ahaketh his hands from holding of bribes, he shall dwell on high, his place of defence shall be in the munitions of rocks, bread shall be pten him, and his waters shall be sure, Isa. xxxiii. 15,16. If therefore we have done any wrong, must ve make restitution? Yes: Zaccheus stood and said, Iff have wronged any man, I restore him fourfold, Luke xix. 8.

4. Most we concern ourselves for the welfare of others? Yes: Look not every one on his own things, bot every one also on the things of others, Phil. ii. 4. And must we do all we can to promote the welfare of others? Yes: If thy brother's ox or w go astray, thou shalt bring them back, Deut. xxii. 1.

5. Mast we relieve the poor according to our abi-Hty? Yes: Ifthy brother be waxen poor, and fallen into decay with thee, then thou shalt relieve him, I^T. xzv. 35. Must we be forward to relieve the poor? Yes: We must be ready to distribute, willing to communicate, 1 Tim. vi. 18. Is that the way to thrive in this world? Yes: for he that hath pity on the poor, lendeth to the Lord, and that which be hath given will he pay him again, Prov. xix. 17. And shall it be repayed in the other world ? Yes: Thon shalt be recompensed in the resurrection of the just, Luke xiv. 14. And must we make this use of what we have in the world ? Yes: we must labour that we may have to give to him that needeth, Epb. iv. 28.

Q. 75. What is forbidden in ike eighth command' ment f

A. The eighth commandment forbids whatsoever does or may unjustly hinder our own or our neighbour's wealth, and outward estate.

1. May we do what we will with our own estates ? No : for we are but stewards of the manifold grace of God, 1 Pet. iv. 10. Is it a sin then to waste our estates in prodigality ? Yes: for the drunkard and glutton shall come to poverty, Prov. xxiii. 31. Is luxury the way to beggary ? Yes: he that loveth pleasure shall be a poor man, Prov. xxi. 17. Is slotbfulness a robbing of ourselves? Yes: for he that is slothful in his work, is brother to him that is a great waster, Prov. xviii. 9. And is that the way to poverty ? Yes: for drowsiness shall clothe a man with rags, Prov. xxiii. 21.

2. Is keeping idle company the way to poverty ? Yes: for he that followeth after vain persons shall have poverty enough, Prov. xxviii. 19. Is fraud and injustice the way to poverty ? Yes: for wealth gotten by vanity shall be diminished, Prov. xiii. 11. Can any expect to prosper in a way of unjust g^n ? No: for he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool, Jer. xvii. 11. Do men rob themselves and their families by foolishness in their affairs ? Yes: for every wise woman buildeth her house, but the foolish plucketh it down with her hands. Prov. xiv. 1. And by rash suretyship? Yes: for he that is surety for a stranger shall smart for it, Prov. xi. 15.

3. Is it a sin to rob ourselves of the comfort of that which God has given us ? Yes: if a man hath not power to eat of it, it is vanity, and an evil disease, Eccl. ri. 2. And is it a sin to deny it to our relations ? Yes: if any provide not for his own, especially for those of his own house, he hath denied the faith, and is worse than an infidel, 1 Tim. v. 8.

4. Is it a great sin to steal from any body ? Yes: for every one that stealeth shall be cut off, Zech. r. 3. Is it a great sin for children to steal from their parents? Yes: Whoso robbeth his father or his mother, and saith it is no transgression, the same is the companion of a destroyer, Prov. xxviiL 24. And for the rich to oppress.the poor ? Yes: Rob not the poor, because he is poor, Prov. xxii. 22. Will you therefore keep your hands from picking and stealing ? Yes: because of the fear of God, Neb. v. 15. Most those who have used themselves to it break it off? Yes: Let him that stole steal no more, Eph. iv. 28. Must poor people especially watch and pray against this temptation ? Yes: Lest I be poor, and steal, Prov. xxx. 9.

5. Is it a sin to cheat any body in a bargain? Yes: Let no man go beyond or defraud his brother in any matter, 1 Thess. iv. 6. Is it a sin to use false weights

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and measures ? Yes: A false balance is abomination to the Lord, ProY. xi. 1. Is it a sin to g^ve assistance or coantenance to any frand? Yes: Wboso is partner with a thief hateth his own sonl, ProY. xxix. 24.

6. Is it a sin to deny relief to the poor ? Yes: Wboso hath this world's goods, and seeth bis brother have need, and sbntteth np the bowels of his compassion from him, how dwelleth the love of God in that man ? 1 John iii. 17. Is it a sin to deny the payment of a jast debt ? Yes: for the wicked bor-rowetb, and payeth not again. Ps. xxxvii. 21. Or withhold wages that is dne } Yes: the hire of the labonrers kept back by frand crieth, James ▼. 4. And is the love of money the cause of all these sins ? Yes: the love of money is the root of all evil, 1 Tim. vi. 10.

Q. 76. What u the ninth eomnumdment f A. The ninth commandment is. Thou shalt not bear false witness against thy neighbour^

1. Does this commandment concern our own and our neighbour's good name } Yes: for a good name is better than precious ointment, Eccl. vii. 1. Is there need of this commandment ? Yes: for every neighbour will walk with slanders, Jer. ix. 4.

Q. 77. What is required in the ninth commandment ?

A. The ninth commandment requires the maintaining and promoting of truth between man and man, and of our own and our neighbour's good name, especially in witness-bearing.

1. Is it our duty to govern our tongues ? Yes: I said, I will take heed to my ways, that I sin not with my tongue, Ps. xxxix. 1. Is he a good Christian that does not ? No : for if any man among you seem to be religious, and bridleth not his tongue, that man's religion is vain, James i. 26. Must we therefore pray to God to keep us from tong^ie-sins ? Yes: Set a watch, O Lord, before my mouth, Ps. cxli. 3.

2. Is it our duty to speak truth ? Yes: Speak ye every man the truth to his neighbour, Zech. viii. 16. Is there good reason for it ? Yes: for we are members one of another, Eph. iv. 25. And is this the character of a good man ? Yes: that be speaketh the truth in his heart, Ps. xv. 2. Are all truths to be spoken at all times } No: for there is a time to keep silence, and a time to speak, Eccl. iii. 7. But may an untruth be spoken at any time ? No: for God's people are children that will not lie, Isa. Ixiii. 8.

3. Is it our duty, especially in witness-bearing, to speak truth? Yes: for a faithful witness will not lie, Prov. xiv. 6. And the whole truth ? Yes: Samuel told Eli every whit, and hid nothing from him, 1 Sam. iii. 18. And nothing but the truth ? Yc5: for a lying tongue is but for a moment, Prov. xii. 19.

4. Is it our duty to strive to have a good name with God ? Yes: for not he that commendeth him-self is approved, but whom the Lord commendeth, 2 Cor. X. 16. And shoul<Dwe endeavour to have a good name with good people } Yes: Let those that fear thee turn unto me, Ps. cxix. 79. And if possible a good name with all people ? Yes: Demetrius hath a good report of all men, 3 John 12. Must we abound in those things that are of good report ? Yes: if there be any virtue, if tiiere be any praise, think on those things, Phil. iv. 8.

5. In order to our getting a good name, must we live by faith ? Yes: for by it the elders obtained a good report, Heb. xi. 2. Must we walk wisely^ Yes: for a man's wisdom makes his face to shioc, Eccl. viii. 1. Must we do justly ? Yes: Having your conversation honest among the Gentiles, 1 Pet ii. 12. And be humble ? Yes : for before honour is humility, Prov. xviii. 12. And must we abound in good works ? Yes: Let your light so shine before men. Matt. v. 16. But can good people expect to have every one's good word } No: Woe anto you when all men speak well of you, Luke vi. 26. May we hazard a g^ood conscience to preserve our reputation ? No: for our praise is not of men, but of God, Rom. ii. 29.

6. Ought we to be very tender of the good names ^ of others? Yes: we must honour all men, 1 Pet.ii.

17. Must we give them the praise of that in them which is good ? Yes: We also bear record, 3 John 12. But may we flatter them? No: he that speaketh flattery to his friends, even the eyes of his children shall fail. Job xvii. 6. Must we charitably conceal their faults? Yes: for charity covers a multitude of sins, 1 Pet. iv. 8. Must we discourage slandering and censoriousness ? Yes: We must with an angry countenance drive away a backbiting tongue, Prov. xxv. 23.

Q. 78. What i* forbidden in the ninth eammand-ment?

A. The ninth commandment forbids whatsoever is prejudicial to truth, or injurious to our own or our neighbour's good name.

1. Is lying a great sin ? Yes: Lie not one to another, seeing ye have put off the old man. Col. iii. 9. Is it a sin that God hates ? Yes: lying lips are abomination to the Lord, Prov. xii. 22. And is it a sin that all good men hate ? Yes: I hate and abhor lying, Ps. cxix. 163. Does it make men like the devil ? Yes: for he is a liar, and the father of it, John viii. 44. And will it bring them to hell ? Yes: for all liars shall have their part in the lake that bums witli fire and brimstone. Rev. xxi. 8.

2. Is it lawful to tell a lie to make sport ? No: for as a madman who casteth firebrands, arrows, and death, so is he that deceiveth his neighbour, and saitb, Am not I in sport? Prov. xxvi. 18, 19. Is it

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lawful to tell a lie to excuse a fault ? No: for 6e-hazi for doing so bad a leprosy entailed on bim and his seed for ever, 2 Kings v. 27. May we tell a lie with intention to do good ? No: We must not do evil, that good may come, Rom. iii. 8. Will what is ^ot by lying do us any good ? No: The getting of treasures by a lying tongue is vanity, tossed to and fro of them that seek death, Prov. xxi. 6. Should we therefore pray against this sin ? Yes: Remove from me the way of lying, Ps. cxix. 29.

a. Is it a sin to belie ourselves ? Yes: As there is that maketh himself poor, yet hath (p-eat riches, Prov. xiii. 7. May we be careless of our own good name? No: If I should say I know him not, I should be a liar like unto you, John viii. 65.

4. Is it a sin to belie our neighbour ? Yes: They laid to my charge things that I know not, Ps. xxxv. U. Is it folly? Yes: He that uttereth slander is a fool, Prov. x. 18. Is it a sin to speak evil of any ? Yes: Pot them in mind to speak evil of no man, Tit. iii. 1, 2. And to be censorious of our brethren ? Yes: Judge not, that ye be not judged, Matt. vii. 1. Is it a great offence to God to do this ? Yes: He that speaks evil of his brother, and judgeth his brother, speaks evil of the law, and judgeth the law, James iv. 11. I>oe8 it make us like the devil ? Yes: for he is the accuser of the brethren, Rev. xii. 10.

5. Is it a sin to raise a false report ? Yes: Thou shalt not raise a false report, Exod. xxiii. 1. And a sin to spread it ? Yes: Thou shalt not go up and down as a tale-bearer. Lev. xix. 16. May we proclaim our brethren's faults ? No: for charity rejoic-eth not in iniquity, 1 Cor. xiii. 6. Is it a sin to speak ill of magistrates ? Yes: Thou shalt not speak evil of the ruler of thy people. Acts xxiii. 5. Is it a sin to be abusive to the poor ? Yes: for he that mock-eth the poor, reproacheth his Maker, Prov. xvii. 5. May we speak ill of those who speak ill of us ? No: We most not render railing for railing, 1 Pet. iii. 9.

Q. 79. What is the tenth commandment ?

A. The tenth commandment is. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.

1. Does this commandment lay a restraint upon the heart ? Yes : for the law is spiritual, Rom. vii. 14. Does the heart need this restraint ? Yes: for the inward part is very wickedness, Ps. v. 9. Does the light of nature discover this ? No: I had not known lust, except the law had said, Thou shalt not covet, Rom. vii. 7.

2. Are we forbidden to covet another man*s house ? Yes: As they that covet houses and take them away, Mic. ii. 2. Or another man's wife ? Yes: for her faasband is to her a covering of the eyes, Gen. xx.

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IG. Or another man's goods?* Yes: I have coveted no man's silver, or gold, or apparel. Acts xx. 33.

Q. 80. What is reqvired in the tenth commandment?

A. The tenth commandment requires a full contentment with our own condition, with a right and charitable frame of spirit towards our neighbour, and all that is his.

1. Has God the disposal of our outward condition ? Yes: My times are in thy hand, Ps. xxxi. 16. And does he order all events concerning us ? Yes: he performeth the thing that is appointed for us, Job xxiii. 14. Ought we therefore to be content with our condition ? Yes: Be content with such things as you have, Heb. xiii. v. Ought we to be content in every condition? Yes: I have learned in whatsoever state I am, therewith to be content, Phil. iv.

11. Most we be content with a little ? Yes: Having food and raiment, let us be therewith content, 1 Tim. vi. 8.

2. Can we expect that our condition should be in every thing brought to our mind ? No: for all is vanity, Eccl. i. 14. Is it therefore our wisdom to bring our mind to our condition ? Yes: I know bow to be abased, and I know how to abound, Phil. iv.

12. Is any thing got by this? Yes: Godliness with contentment is great gain, 1 Tim. vi. 6. And is this the way to be easy ? Yes: In your patience possess ye your souls, Luke xxi. 19.

3. Is that best which is ? Yes: It is the Lord, let him do what seemeth him good, 1 Sam. iii. 18. Must we therefore make the best of it ? Yes: for wherefore sthoold a living man complain ? Lam. iii. 39. And must we acknowledge it is better than we deserve ? Yes: I am not worthy of the least of all thy mercies. Gen. xxxii. 10.

4. Ought we to desire the welfare of our neighbours ? Yes : Let no man seek his own, but every man another's wealth, 1 Cor. x. 24. And to pray for it? Yes: Supplications and prayers must be made for all men, 1 Tim. ii. 1. And to be well-pleased with it ? Yes: Rejoice with them that do rejoice, Rom. xii. 15. And to lay to heart our neighbour's troubles? Yes: Remember them that are in bonds, as bound with them, Heb. xiii. 3. And is this a charitable frame of spirit? Yes: for charity suffers long, and is kind, 1 Cor. xiii. 4.

Q. 81. What is forbidden in the tenth commonfl-ment y

A. The tenth commandment forbids all discontentment with our own estate, envying or grieving at the good of our neighbour, and all inordinate desires and affections to any thing that is his.

1. Is it a sin to fret at the disposals of God's providence ? Yes: for shall we receive good of the hand of the Lord, and shall we not receive evil also? Job ii. 10. Is it a sin to quarrel with them ? Yes:

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for they that mnrmanBd were destroyed of the destroyer, 1 Cor. X. 10. Is it an evil thing to undervalue the mercies we have ? Yes: as the Israelites that said. There is nothing besides this fiuiNfifl,Numh. xi. 6. And to aggravate the afl9ictions we are under ? Yes: as they that said, We die, we perish, we all perish. Numb. xvii. 12. May we in any thing be discontented ? No : for we must in every thing give thanks. 1 Thess. v. 18.

2. Is it a sin against this commandment to envy our neighbour's welfare ? Yes: for chanty envieth not, 1 Cor. xiii. 4. Is envy an offence to God? Yes : for is our eye evil because his is good ? Matt. XX. 16. Is it hurtful to ourselves ? Yes: for envy is the rottenness of the bones, Prov. xiv. 30. Is it the cause of much mischief? Yes: for where envy IS, there is confusion, and every evil work, James iii. 16. Is it a sin to be pleased with our neighbour's hurt or loss ? Yes: he that is glad at calamities shall not be unpunished, Prov. xvii. 5.

3. Is it a sin to desire to sin ? Yes: Lust not after evil things, as they also lusted, I Cor. x. 6. Does all sin begin in the lustings of the heart ? Yes: for lust, when it hath conceived, bringeth forth sin, James i. 15. Is it a sin to desire any temporal good inordinately ? Yes: as Rachel, that said, Give me children, or else I die. Gen. xxx. 1. And is it a sin to lust after the delights of sense ? Yes: as the Israelites who wept again, saying, Who will give us flesh to eat ? Numb. xi. 4. Must we therefore suppress all sinful desires ^ Yes: and make no provision for the flesh, to fulfil the lusts thereof, Rom. xiii. 14.

4. Is it a sin to set our hearts upon worldly wealth ? Yes: Love not the world, nor the things that are in the world, 1 John ii. 15. Is covetousness an oifence to God? Yes: for it is idolatry. Col. iii.5. Will it be a vexation to ourselves? Yes: for he that loveth silver shall not be satisfied with silver, Eccl. V. 10. Will it be a vexation to our families ? Yes: for he that is greedy of gain troubles his own house, Prov. XV. 27.

And injurious to our neighbour? Yes: for they that lay house to house, and field to field, would be placed alone in the midst of the earth, Isa. ▼. 8. Is covetousness the cause of much sin? Yes: for they that will be rich, fall into temptation and a snare, 1 Tim. vi. 9. Must we therefore watch against it ? Yes: Take heed, and beware of covetousness, Luke xii. 15. And must we abstain from all the practices of it? Yes: Let your conversation be without covetousness, Heb. xiii. 5. And must we pray earnestly against it ? Yes: Incline my heart unto thy testimonies, and not to covetousness, Ps. cxix. 36.

Q. 82. /i any man able in this life perfectly to keep the eommandments of God ? A. No mere man since the fall is able in this life

perfectly to keep, the commandments of God, but does daily break them in thought, word, or deed.

1. Are any in this world perfectly free from sin ? No: for there is no man tliat sinneth not, 2 Cfaron. vi. 36. Was Christ, who was not a mere man, perfect? Yes: he knew no sin, 2 Cor. v. 21. Was Adam before the fall perfect ? Yes: for God made man upright, Eccl. vii. 29. Are the saints in the other life perfect? Yes: the glorious church is without spot or wrinkle, Eph. v. 27. But is any mere man since the fall in this life perfect ? No: for there is not a just man upon earUi, that doeth good, and sinneth not, Eccl. vii. 20.

2. Are self-justitiers self-deceivers? Yes: If we say we have no sin, we deceive ourselves, 1 John i. 8. And do they put a great affront upon God ? Yes: for if we say we have not sinned, we make him a liar, 1 John i. 10.

3. Are not we able to keep God's oonunandments better than we do ? Yes: If I have done iniquity, I will do no more. Job xxxiv. 32. But are we able perfectly to keep them? No: For when I would do good, evil is present with me, Rom. vii. 21. Though Noah was said to be perfect, yet did not he sin? Yes: for he drank of the wine, and was drunk. Gen. ix. 21. And Job ? Yes: for he cursed his day, Job iii. 1. And Hesekiah ? Yes : for his heart was lifted up, 2 Chron. xxxii. 25. Was St. Paul himself perfect 7 No: Not as though I had already attained, either were already perfect, Phil. 111. 12.

4. Do we sin daily? Yes: in many things we offend all. Jam. iii* 2. Bo we daily sin inthought? Yes: for, The imagination of man's heart is evil from his youth, Gen. viii. 21. Are we guilty of many tongue-sins ? Yea: In the multitude of words there wanteth not sin, Prov. x. 19. Are the best guilty of many defects ? Yes: for when the spirit is willing the flesh is weak. Matt xxvi. 41. And of many inadvertencies ? Yes: They are overtaken in a fault. Gal. vi. 1. Can we tell how often we offend ? No: who can understand his errors ? Ps. xix. 13. Should we not therefore have recourse to Christ daily by faith and repentance ? Yes: If any man sin, we have an Advocate with the Father, 1 John ii. 1.

Q. 83. Are all tranegreteione of tke law equally heinous ?

A. Some sins in themselves, and, by reason of several aggravations, are more heinous in the sight of God than others.

1. Is every sin done in God^s sight? Yes: I did this evil in thy sight, Ps. Ii. 4. Is it heinous in God's sight ? Yes: for he is of purer eyes than to behold iniquity, Hab. i. 13. But is every sin alike heinous ? No: He that delivered me unto thee hath

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the greater sin, John xix. 11. Are some sins in themselves more heinous than others ? Yes: If a man sin against the Lord, who shall entreat for him ? 1 Sam. ii. 25. Are presumptuous sins more heinous than others ? Yes: the soul that doeth aught pre-samptnously, that soul reproacheth the Lord, Numb. XV. 90. Was ever any sin so heinous as not to be forgiven ? Yes: the Pharisees' blasphemy against the Holy Ghost was so, Matt. xii. 32.

2. Are sins against knowledge aggravated sins ? Tes: that servant that knew his Lord's will, and did it not, shall be beaten with many stripes, Luke xii. 47. And sins against mercies ? Yes: Do ye thus requite the Lord, O foolish people, and unwise ? Deut. xxxii. 6. Especially against spiritual mercies? Yes: As Solomon, who turned from the Lord God of Israel which had appeared unto him twice, 1 Kings xi. 9. Are sins against reproof aggravated sins? Yes: He that being often reproved hardeneth his neck, shall suddenly be destroyed, Prov. xxix, 1. And sins against our vows and covenants ? Yes: Thou saidst, I will not transgress, Jer. ii. *20.

3. Are the sins of great professors aggravated sins? Yes: for the name of God is blasphemed through them, Rom. ii. 24. And the sins of ministers ? Yes : Thou that preachest a man should not steal, dost thoa steal ? Rom. ii. 21. May the place be an aggravation of the sin ? Yes: They provoked him at the sea, even at the Red sea, Ps. cvi. 7. And the time ? Yes: They tamed aside quickly, Exod. xxxii. 8.

4. Is it an aggravation of sin, if it be done with contrivance ? Yes: Woe to them that devise iniquity, Mic. ii. 1. And if it be done with delight? Yes: They rejoice to do evil, Prov. ii. 14. And without blushing? Yes: They declare their sin as Sodom, Isa. iii. 9. And if it be boasted of? Yes: Whose glory is in their shame, Phil. iii. 19. And if it be often repeated ? Yes: They have tempted me oow these ten times, Num. xiv. 22. Should we take notice of these aggravations in our confessions? Yes: Aaron shall confess the iniquity of the children of Israel, and all their transgressions in all their sins, Lev. xvi. 21.

Q. 84. What does every nn deserve ? A. Every sin deserves God's wrath and curse, both in this life, and that which is to come.

1. Does sin provoke God? Yes: Ephraim provoked him to anger most bitterly, Hos. xii. 14. Does it deserve his wrath ? Yes: According to their deserts will I judge them, Ezek. viL 27. Does that wrath rest upon impenitent sinners? Yes: The wrath of God abideth on them, John iii. 30. And is it just it should ? Yes: For when God renders to every man according to his work, he renders indignation and wrath, tribulation and anguish, to every soal of man that doeth evil, Rom. ii. 6, 8.

2. Does sin deserve God's curse ? Yes: Cursed

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is every one that continues not in all things written in the book of the law to do them, Gal. iii. 10. Can any avoid that curse ? No: For all these curses shall come upon thee, and overtake thee. Dent, xxviii. 15. Can a man bear up under that curse ? No: for it shall come into his bowels like water, and like oil into his bones, Ps. cix. 18. Can a man fortify himself against that curse ? No : for it shall consume the house, with the timber thereof, and the stones thereof, Zecb. v. 4.

3. Does sin deserve God's wrath and curse in this life ? Yes: for these things' sake cometh the wratli of God upon the children of disobedience, Col. iii. 6. And in the life to come ? Yes: for wrath is treasured up against the day of wrath, Rom. ii. 5. Does every sin deserve God's wrath ? Yes: for the wages of sin is death, Rom. vi. 23. Is any sin venial in its own nature ? No: for the blood of Christ is that which must cleanse from all sin, 1 John i. 7. Does your sin deserve this wrath and curse ? Y'es: If I be wicked, woe to me. Job x. 15.

Q. 85. What does God require ofust that ive may escape the wrath and curse due to us for sin ?

A. To escape the wrath and anger of God due to us for sin, God requires of us faith in Jesus Christ, repentance unto life, with a diligent use of all the outward means whereby Christ communicates to us the benefits of redemption.

1. Is the wrath and curse of God due to ns for sin ? Yes: we are by nature children of wrath, Eph. ii. 3. Has God provided a way of escape from that wrath ? Yes: I have found a ransom, Job xxxiii. 24. Does the gospel show us that way ? Yes: He shall tell the words whereby thou mayest bo saved. Acts xi. 14. Is it through Christ that we may escape this wrath? Yes: It is Jesus that delivereth us from the wrath to come, 1 Thess. i. 10. Is any thing to be done by us in order to our escape ? Yes: Work out your own salvation with fear and trembling; for it is God that worketh in yon, Phil. ii. 12, 13.

2. Are we concerned to inquire what is to be done by us in order to our escape ? Yes: Wherewithal shall I come before the Lord? Mic. vi. 6. Will a convinced conscience put us upon this inquiry? Yes: When they were pricked to the heart they said, Men and brethren, what shall we do? Acts ii. 37. Must we be serious and solicitous in this inquiry? Yes : as the gaoler that came trembling and said. Sirs, what must I do to be saved ? Acts xvi. 30. Must we be speedy in this inquiry? Yes: The morning cometh, and also the night, if ye will inquire, inquire ye, Isa. xxi. 12. Must we make this inquiry with resolution ? Yes: They shall ask their way to Sion with their faces thitherward, Jer. 1. 5. Must we apply ourselves to Christ with this inquiry ? Yes : Good Master, what good thing shall I do that I may have eternal life ? Matt. xix. 16.

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3. Is that which is to be done by ua for our salvation required of us ? Yes: This is his commandment, That we believe, 1 John iii. 23. And are we called upon to do it ? Yes: Turn ye, turn ye; why will ye die, O house of Israel ? Ezek. xxxiii. 11.

4. Is faith in Jesus Christ required that we may escape this wrath ? Yes: Believe in the Lord Jesus Christ, and thou shalt be saved, Acts xvi. 31. Is repentance required? Yes: Repent, and be converted, that our sins may be blotted. Acts iii. 19. Did our Lord Jesus preach these as tlie two g^eat commandments of the gospel ? Yes: The kingdom of God is at hand ; repent ye, and believe the gospel, Mark i. 15. Did the apostles preach them? Yes: testifying both to the Jews, and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ, Acts xx. 21. And is it required that we diligently use the means of grace? Yes : Teaching them to observe all things whatsoever I have commanded you. Matt, xxviii. 20.

Q. 86. What it faith in Jesut Christ ?

A. Faith in Jesus Christ is a saving g^ce, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.

1. Arc we to believe in Jesus Christ? Yes: Ye believe in God, believe also in me, John xiv. 1. Is Christ in the word the object of our faith ? Yes: For the word is nigh thee, Rom. x. 8. Is faith in Christ a grace ? Yes: it is not of ourselves^ it is the gift of God, Eph. ii. 8. Is it free gprace ? Yes: To you it is given on the behalf of Christ to believe in him, Phil. i. 29. Is it a saving grace ? Yes: for we believe to the saving of the soul, Heb. x. 39. Is it that by which we live ? Yes: The just shall live by his faith, Rom. i. 17. Is unbelief the great damning sin ? Yes: They could not enter in because of unbelief, Heb. iii. 19.

2. Do we by faith assent to gospel trnths ? Yes: He that has received his testimony hath set to his seal that God is true, John iii. 33. Do we by faith consent to gospel terms ? Yes: Take my yoke upon you, and learn of me. Matt xi. 29. Must both these go together? Yes: He said, Lord, I believe, and he worshipped him, John ix. 38. Is there good reason for both ? Yes: for it is both a faithful saying, and worthy of all acceptation, 1 Tim. i. 15.

3. Is this receiving Christ ? Yes: Ye have received Christ Jesus the Lord, Col. ii. 6. Is it applying the righteousness of Christ to ourselves? Yes: Who loved me, and gave himself for me. Gal. ii. 20. And consenting to it ? Yes: We have now received the atonement, Rom. v. 11. Must we receive Christ to rule as as well as to save us ? Yes: For him hath God exalted to be both a Prince and a Saviour, Acts v. 31. And is it enough only to receive him ? No: as we have received him, so we must walk in him. Col. ii. 6.

4. Do we by faith rest on Christ alone for salvation ? Yes: in his name shall the Gentiles trust. Matt. xii. 21. And rely on his righteousness ? Yes: That I may win Christ, and be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, Phil, iii. 9. And do we rejoice in him ? Yes: for we are the circumcision that rejoice in Christ Jesus, Phil. 111. 3.

5. Will faith in Christ produce good affections ? Yes: for it works by love. Gal. v. 6. Will it purify the heart? Yes: Purifying their hearts bj faith, Acts XV. 9. Will it overcome the world? Yes: This is the victory, overcoming the world, even your faith, 1 John v. 4. Will it resist the temptations of Satan ? Yes: the shield of faith quenches the fiery darts of the wicked, Eph. vi. 16. Does it exert itself in obedience ? Yes: for the gospel is made known to all nations for the obedience of faith, Rom. xvi. 26. And does it subject the soul to the grace and government of the Lord Jesus ? Yes: My Lord, and my God, John xx. 28.

Q. 87. What is repentance vnto life ?

A. Repentance unto life is a saving g^ce, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, does with grief and hatred of his sin turn from it onto God, with full purpose of, and endeavour after, new obedience.

1. Is true repentance, repentance unto life ? Yes: God hath to the Gentiles granted repentance unto life, Acts xi. 18. Is it a grace? Yes: If God per^ adventure will give them repentance, 2 Tim. ii. 25. Is it a saving grace ? Yes: godly sorrow worketh repentance unto salvation, 2 Cor. vii. 10.

2. Is repentance required of every one of us ? Yes: God commandeth all men every where to repent. Acts xvii. 30. Is it necessary to our pardon ? Yes: for repentance and remission of sins are preached to all nations, Luke xxiv. 47. Is it given to qualify us for pardon ? Yes: God hath exalted his Son Christ Jesus, to give repentance and remission of sins, Acts v. 31. Can we be saved without it? No: Except ye repent, ye shall all likewise perish, Luke xiii. 3.

3. Is it necessary to repentance, that there be a sense of sin ? Yes: Cause Jerusalem to know her abominations, Ezek. xvi. 2. Must there be an acknowledgment of sin? Yes: I acknowledge my transgressions, and my sin is ever before me, Ps. Ii. 3. Must we acknowledge the fact of sin ? Yes: Thus and thus have I done, Josh. vii. 20. And the fault? Yes: I have done this evil in thy sight, Ps. Ii. 4. And the folly of it ? Yes: O God, thou know-est my foolishness, Ps. Ixix. 5. Must we acknowledge the original of sin? Yes: Behold, I was shapen in iniquity, Ps. Ii. 5. Must we acknowledge

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ourselves odious to God's holiness because of sin ? Yes: Behold I am vile, Job xl. 4. And obnoxious to his justice ? Yes: If thou, Lord, shouldest mark iniquities, O Lord, who shall stand, Ps. cxxx. 3.

4. Must there be an apprehension of the mercy of God in Christ ? Yes: There is forgiveness with thee that thou mayest be feared, Ps. cxxx. 4. Must that Invite us to repent ? Yes: The goodness of God Icadcth thee to repentance, Rom. ii. 4. Is that evangelical repentance which tlows from a hope of that mercy? Yes: Repent, for Uie kingdom of heaven is at hand, Matt. iii. 2. Can there be true repentance where there is a despair of mercy ? No: Thou saidst there is hope; no, I have loved strangers, and after them will I go, Jer. ii. 25. Have we reason to hope for that mercy ? Yes: Turn to the Lord, and he will have mercy, Isa. Iv. 7.

5. Must there be contrition for sin ? Yes: When they heard this, they were pricked to the heart. Acts ii. 37. Must we turn from sin ? Yes : Every one iDoomiog for his iniquities, Ezek. vii. 16. Most we mourn greatly for sin ? Yes: Peter went out and wept bitterly. Matt. xxvi. 75. Must we mourn after a godly sort? Yes: Ye sorrowed according to God, 2 Cor. Tii. 9. marg. Must we mourn for sin with an eye to Christ ? Yes: They shall look on him whom they have pierced, and mourn, Zech. xii. 10.

6. Must we hate sin ? Yes: I hate every false way. Ps. cxix. 128. Must we loathe ourselves because of sin ? Yes: I abhor myself, and repent in dust and ashes. Job xlii. 6. Must we be ashamed of ourselves before God ? Yes: I am ashamed, and hi ash to lift up my face to thee, my God, Ezra ix. 6. And must we bumble ourselves greatly in his presence ? Yes: as the publican that stood afar off, and would not lift up so much as his eyes to heaven. Lake xviii. 13.

7. Must we confess our sins ? Yes: for he that covers his sins shall not prosper, Prov. xxviii. 13. And must we aggravate them ? Yes: I have sinned against heaven, and before thee, Luke xv. 18. And most we judge ourselves because of them ? Yes: If we would judge ourselves, we should not be judged, 1 Cor. xi. 31. And must we cry earnestly to God for pardon m the blood of Christ? Yes: God he merciful to me a sinner, Luke xviii. 13.

8. Must we turn from sin ? Yes: Repent, and turn joorsclves from all your transgressions, Ezek. xviii. 30. From our own sin ? Yes: Return ye now everyone from his evil way, Jer. xviii. 11. And mast we turn to God ? Yes: If thou wilt return, O Israel, return unto me, Jer. iv. 1. Are backsliders ioTited to return ? Yes: Return, ye backsliding children, Jer. iii. 22. And should they accept the invitation ? Yes: Behold, we come unto thee, for thon art the Lord, our Lord, Jer. iii. 22.

9. In repentance must there be a change of the mind ? Yes: Make ye a new heart, Esek. xviii. 31.

Must there be a change of the way ? Yes: Cease to do evil, learn to do well, Isa. i. 16, 17. Must there be a full resolution against all sin ? Yes: Ephraim shall say, What have I to do any more with idols ? Hos. xiv. 8. And a full resolution of new obedience: Yes: The Lord our God will we serve, and his voice will we obey. Josh. xxiv. 24. And must we be serious in our endeavours accordingly ? Yes: Bring forth therefore fruits meet for repentance, Matt. iii. 8.

Q. 88. What are the outward meant whereby Christ eommtinieates to us the benefits of redemption ?

A. The outward and ordinary means whereby Christ communicates to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation.

1. Does Christ communicate the benefits of redemption? Yes: for of his fulness have all we received, John i. 16. Does he ordinarily communicate them by means? Yes: I will for this be inquired of, Ezek. xxxvi. 37. Is he tied to those means? No: for the Spirit, as the wind, bloweth where he listeth, John iii. 8. But are we tied to the use of them ? Yes: Where I record my name, I will come to thee, and will bless thee, Exod. xx. 24. Are the ordinances the outward and ordinary means of grace ? Yes: I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them, Ezek. xxxvii. 28.

2. Are the word, sacraments, and prayer, the great gospel ordinances? Yes: Then they that gladly received his word were baptized, and they continued stedfastly in the apostles' doctrine and fellowship, and in breaking bread, and in prayers. Acts ii. 41, 42. Is singing of psalms also a gospel ordinance ? Yes : Speaking to yourselves in psalms, and hymns, and spiritual songs, Eph. v. 19. Is it appointed for our own consolation ? Ves: Is any merry, let him sing psalms. Jam. ▼. 13. And for mutual instruction ? Yes: Teaching and admonishing one another in psalms. Col. iii. 16. And for God's glory ? Yes: Singing with grace in your heart to the Lord, Col. iii. 16.

3. Has Christ appointed ministers of the gospel ? Yes: he hath given pastors and teachers for the edifying of thebody of Christ, Eph. iv. 11,12. Is the administration of ordinances committed to them ? Yes : for they are the stewards of the mysteries of God, 1 Cor. iv. 1. And must they attend that service ? Yes: We will give ourselves to prayer, and to the ministry of the word, Acts vi. 4.

4. Are gospel ordinances made effectual to all for salvation ? No: for with many of them God was not well pleased, 1 Cor. x. 5. But are they made effectual to the elect ? Yes: As many as were ordained to eternal life believed. Acts xiii. 48.

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Q. 89. How is the word made effectual to salvation ?

A. The Spirit of God maketh the reading, bat especially tlie preaching, of the word, an effectual means of convincing and converting sinners, and of building them ap in holiness and comfort, through faith, unto salvation.

1. Is the word to be read by us? Yes : I charge you that this epistle be read unto all the holy brethren, I Thess. V. 27. Is it to be read in solemn assemblies ? Yes: Moses is read in the synagogues every sabbath day, Acts xv. 21. Is it profitable to expound the Scriptures ? Yes: They that read in the law of God, gave the sense, and caused them to understand the reading, Neh. viii. 8. Is the word of God to be preached ? Yes: Preach the word, be instant in season, and out of season, reprove, rebuke, exhort, 2 Tim. iv. 2. Is it the duty of all to hear the word? Yes: He that hath an ear, let him hear what the Spirit saith unto the churches. Rev. ii. 7. Will the bare reading and hearing of the word profit ? No: the letter kills, the spirit gives life, 2 Cor. 111. 6.

2. But is the reading and hearing of the word the ordinary means of convincing sinners? Yes: for it is mighty through God, to the pulling down of strong holds, 2 Cor. x. 4. And of startling the secure? Yes: by them is thy servant warned, Ps. xix. 11. Is it the ordinary means of conversion? Yes : If the prophets had stood in my counsel, they should have turned people from their evil way, Jer. xxiii. 22. And has it been the convertion of many ? Yes: When the law of truth was in his mouthy he did turn many away from iniquity, Mai. ii. 6. Is it the ordinary means of working faith ? Yes: for faith comes by hearing, Rom. x. 17. And of renewing of the heart ? Yes: for the seed is the word of God, Luke viii. 11. And of reforming the life? Yes: By the words of thy lips I have kept me from the paths of the destroyer, Ps. xvii. 4.

3. Is the reading and hearing of the word needful to those who are regenerate? Yes: for they are nourished up in the words of faith, and of good doctrine, 1 Tim. iv. 6. Is it a means of building them up in holiness ? Yes : it is for the perfecting of the saints, Eph. iv. 12. Will it furnish them for all good ? Yes: That the man of God may be perfect, thoroughly furnished to all good works, 2 Tim. iii. 17. Will it fortify them against all evil ? Yes: for the sword of the Spirit is the word of God, Eph. vi. 17. Is it a means of building them up in comfort? Yes: That we through patience and comfort of the Scriptures might have hope, Rom. xv. 4.

4. Does the Spirit of God make the word effectual for all these good purposes ? Yes: When the hand of the Lord was with them, a great number believed, and turned to the Lord, Acts xi. 21. Is it effectual through faith unto salvation ? Yes: It is the power

of God unto saivatioD to every one that believes. Rom. i. 16. Is it not a great mercy then to have plenty of the word of God ? Yes: Blessed is the people that know the joyful sound* Ps. Ixxxix. 15. And should we not welcome those that bring iV Yes: Blessed is he that cometh in the name of the Lord, Ps. cxviii. 26.

Q. 90. How is the word to he read and heard that it may become effectual to salvation ?

A. That the word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer, receive it with faith and love, lay it up in our hearts, and practise it in our lives.

1. Must we read the word of God with seriousness ? Yes: we must give attendance to reading, 1 Tim. iv. 13. And not read it as a common book? No: It is not a vain thing, for it is your life» Dent xxxii. 47.

2. Must we be diligent to hear the word ? Yes: Watching daily at Wisdom's gates, waiting at the posts of her doors, Prov. viii. 34. Must we prepare for hearing it? Yes: Lay aside all malice, and guile, and hypocrisy, and filthiness, and snperfluity of naughtiness, 1 Pet. ii. 1. Must we come to it with a spiritual appetite ? Yes: as new-bom babes, desire the sincere milk of the word, 1 Pet ii. 2. Must we set ourselves to receive it ? Yes : as Mary sat at Jesus' feet to hear his word, Luke x. 39. Must we bow our souls before it? Yes: Speak, Lord, for thy servant hears, 1 Sam. iii. 9. Must we diligently hearken to it ? Yes: Be swift to hear, Jam. i. 19.

3. Must we hear the word with reverence ? Yes: When Ezra opened the book all the people stood up, Neh. viii. 5. Must we hear it with care? Yes: Take heed how ye hear, Luke viii. 18. And with meekness ? Yes: Receive with meekness the engrafted word. Jam. i. 21. And with delight? Yes: How sweet are thy words unto my taste! Ps. cxix. 103. And with a holy fear ? Yes: we must tremble at the word, Isa. Ixvi. 2. Must we receive it as the word of men ? No: but as it is in truth, the word of God, 1 Thess. ii. la

4. Must we take heed of sleeping under the word ? Yes: Could ye not watch with me one hour ? Matt, xxvi. 40. Must we pray for a blessing upon Ibe word ? Yes: Open thou mine eyes, that I may behold wondrous things out of thy law, Ps. cxix. 18-Must we receive the word with faith ? Yes: for it will not profit if it be not mixed with faith, Heb. iv. 2. Must we receive men's words with an implicit faith ? No: Believe not every spirit, but try the spirits, 1 John iv. I. But must we receive God's word with an implicit faith ? Yes: for every word of God is pure, Prov. xxx. 5. Must we receive it with love ? Yes : I have esteemed the words of his mouth more than my necessary food, Job xxiii. 12.

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5. Must we remember the word we read and hear ? Yes: lest at any time we let it slip, Heb. ii. 1. Must we lay it op in oar hearts ? Yes: Thy word have I hid in my heart, Ps. cxix. 11. Mast we meditate on it ? Yes: In that law doth he meditate day and night, Ps. i. 2. Mast we practise it in oor lives ? Yes: Be ye doers of the word, and not bearers only, James i. 22. Will it saffice to hear, though we do not practise ? No: If ye know these things, happy are ye if ye do them, John xiii. 17.

Q. 91. How do the iacraments become effectual means of salvation T

A. The sacraments become effectual means of salvation, not from any virtue in them, or in him who administers them, but only by the blessing of Christ, and the working of the Spirit in them, who by faith receive them.

1. Bo the sacraments certainly save all that partake of them ? No: They who were rejected of Christ coald say. We hare eaten and drank in thy presence, Itoke xiii. 26. Are they then effectual by any virtue in themselves ? No: for bodily exercise profits little, I Tim. iv. 6. Do they of themselves confer grace ? No: for if thou be a breaker of the law, thy circamcision is made uncircumcision, Rom. ii. 25. Is the thing signified of greater consequence than the sign ? Yes: for circumcision is that of the heart, in the spirit, and not in the letter, Rom. ii. 29.

2. Doea the efficacy of the sacraments depend upon the minister? No: for who is Paul, and who is Apollos, but ministers by whom ye believed ? I Cor. iii. 5. Does the goodness of the minister invigorate the sacrament ? No: for Philip baptized Simon, who yet was in the gall of bitterness. Acts Tiii. 13, 23. Does the badness of the minister invalidate the sacrament ? No: For J ad as was numbered with us, and obtained part of this ministry. Acts i. 17.

dw Does the efficacy of sacraments depend upon the blessing of Christ? Yes: Lo, I am with you always. Matt xxviii. 20. And upon the working of the Spirit? Yes: for it is the Spirit that quicken-ctb, John vi. 63. And are they effectual to those only who by faith receive them ? Yes: He that believes, and 18 baptized, shall be saved, Mark xvi. 16.

Q. 92. What is a sacrament ?

A. A sacrament is a holy ordinance instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.

1. Is a sacrament a holy ordinance? Yes: For we minister about holy things, 1 Cor. ix. 13. Must they therefore be holy that attend them ? Yes: Be ye clean that bear the vessel of the Lord, Isa. Hi. 11. Are sacraments instituted by Christ? Yes: The liord himself shall give you a sign, Isa. vii. 14.

May men institute sacraments ? No: Jeroboam, that ordained a feast which he had devised of his own heart, sinned, and made Israel to sin, I Kings xii. 33.

2. Is there in a sacrament an outward and visible sign? Yes: Behold the blood of the covenant, Exod. xxiv. 8. Is there an inward and spiritual grace ? Yes: for that Rock was Christ, 1 Cor. x. 4. Are outward signs of use to inform our understandings? Yes: forjn them Christisevidently set forth crucified among us, Gal. iii. 1. Are they of use to refresh our memories ? Yes: these stones shall be for a memorial. Josh. iv. 7. And to stir up our affections ? Yes: They shall look on him whom they have pierced, and mourn, Zech. xil. 10. Are they of use to transmit the things of God from generation to generation? Yes: For your children shall ask you. What mean you by this service ? Exod. xii. 26.

5. Is a sacrament a seal? Yes: Circumcision was a seal of the righteousness which is by faith, Rom. iv. 11. A seal of the covenant? Yes: He gave him the covenant of circamcision. Acts vii. 8. Is a sacrament an oath ? Yes: They entered into an oath to walk in God's law, Neh. x. 29. Is it an encouragement to oor faith ? Yes : Reach hither thy hand, and thrust it into my side, and be not faithless, but believing, John xx. 27. Is it an engagement to obedience? Yes: That henceforth we should not serve sin, Rom. vi. 6. Is Christ applied to us in sacraments ? Yes: As many of you as have been baptized into Christ, have put on Christ, Gal. iii. 27. Are the benefits of the new covenant applied to us ? Yes: To be a God to thee, and to thy seed after thee, Gen. xvii. 7.

Q. 93. Which are the sacraments of the New Tes-tametit ?

A. The sacraments of the New Testament are baptism and the Lord's supper.

1. Were there sacraments in innoccncy? Yes: The tree of life in the midst of the garden, and the tree of the knowledge of good and evil. Gen. ii. 9. Were there sacraments under the law ? Yes: for the law had a shadow of good things to come, Heb. X. I. Was circumcision a sacrament ? Yes: He received the sign of circumcision, Rom. iv. 11. Was the passover a sacrament ? Yes: Christ our pass-over is sacrificed for as, I Cor. v. 7.

2. Have we sacraments now under the gospel? Yes: for unto us was the gospel preached, as well as unto them, Heb. iv. 2. Are baptism and the Lord's sapper our two sacraments? Yes: for wo are baptized into one body, and all drink into one spirit, 1 Cor. xii. 13. May men add any more sacraments ? No : Add thou not unto his words, lest he reprove thee, Prov. xxx. 6.

Q.94. What is baptism?

A. Baptism is a sacrament, wherein the washing

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with water, in the name of the Father, of the Son, and of the Holy Ghost, does sigpiify and seal oar ing^rafting into Christ, and partaking of the benefits of the covenant of grace, and oar engagement to be the Lord's.

1. Is washing with water the ontward sign in baptism ? Tes: I am come baptizing with water, John i. 31. Is that well done by sprinkling? Yes: For so shall he sprinkle many nations, Isa. Hi. 15. Ezek. XXX. 25. Is that sign significant ? Yes: If ye are washed, ye are sanctified, ye are justified, 1 Cor. yi. 11. Bat is the oatward sign alone sufficient ? No: Baptism saves as, not as it is the patting away the filth of the flesh, bat the answer of a good conscience towards God, 1 Pet. iii. 21.

2. Mast baptism be in the name of Father, Son, and Holy Ghost? Yes : Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, Matt, xxviii. 19. And not in the minister's name ? No: Were ye baptized in the name of Paal ? I Cor. i. 13. Is it therefore one? Yes: for there is one Lord, one faith, one baptism, Eph. iv. 5.

3. Is baptism a door of admission into the visible charch? Yes: There were added to the charch daily. Acts ii. 47. Are we thereby entered into Christ's school? Yes: Jesas made and baptized disciples, John iv. 1. And listed ander his banner? Yes: as good soldiers of Jesas Christ, 2 Tim. ii. 3.

4. Is baptism a seal of our ingrafting into Christ? Yes: for being baptized into Jesas Christ, we are baptized into his death, Rom. vi. 3. And of our partaking of the benefits of the new covenant ? Yes: Be baptized for the remission of sins, and ye shall receive the gift of the Holy Ghost, Acts ii. 38. And of our engagement to be the Lord's ? Yes: I entered into a covenant with thee, saith the Lord God, and thou bccamest mine, Ezek. xvi. 8. Is the covenant sealed in the baptism a mutual covenant? Yes: Ye shall be my people, and I will be your God, Jer. xxx. 22.

5. Are we bound by our baptism to renounce the devil and all his works ? Yes: for the Son of God was manifested to destroy the works of the devil, 1 John iii. 8. And to renounce the pomps and vanities of this wicked world ? Yes: for we must not be conformed to this world, Rom. xii. 2. And all the sinful lusts of the flesh ? Yes: for we are not in the flesh, bat in the spirit, Rom. viii. 9. Are we bound to believe all the articles of the Christian faith ? Yes: we must hold fast the form of sound words, 2 Tim. i. 13. And to keep God*s holy will and commandments? Yes: that we also should walk in newness of life, Rom. vi. 4. And to walk in the same all the days of our life? Yes: If ye continue in my word, then are ye my disciples indeed, John via. 31.

Q. 95. To whom is baptism to be administered?

A. Baptism is not to be administered to any who are oat of the visible church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible cfaarcfa, are to be baptized.

1. Are Jews and Pagans to be baptized apon their believing ? Yes: If thou believest with all thy heart, thou may est. Acts viii. 37. Will their justifiable profession warrant the administering of baptism to them ? Yes: Simon Magus himself believed also, and was baptized. Acts viii. 13.

2. Are the children of believing parents to be baptized in their infancy? Yes: for a seed shall serve him, it shall be accounted to the Lord for a g^enera-tion, Ps. xxii. 30. Is it possible that they may be in covenant with God? Yes: For you have not chosen me, but I have chosen you, John xv. 16. Is it probable they should be in covenant ? Yes: For when Israel was a child, then I loved him, Hos. xi. 1. Is it certain they were in covenant? Tes: I will be a God to thee, and to thy seed, Geo. xvii. 7. Is it therefore certain they are in covenant? Yes: for the blessing of Abraham comes upon the Gentiles, Gal. iii. 14. Does the seal of the covenant therefore belong to them ? Yes: Every man-child among you shall be circumcised. Gen. xvii. 10.

3. Are the children of Christians members of Christ's visible church? Yes: for of such is the kingdom of God, Mark x. 14. Do the promises belong to them ? Yes: the promise is to you and to yoar children. Acts ii. 39. Does the promise of the Spirit belong to them ? Yes: I will pour my Spirit upon thy seed, Isa. xliv. 3. Are they capable of receiving it ? Yes: John was filled with the Holy Ghost from his mother's womb, Luke i. 15. Are they then to be baptized ? Yes: For who can forbid water to them which have received the Holy Ghost as well as we? Actsx. 47.

4. Are the children of believers federally holy ? Yes: Else were yoar children unclean, but now are they holy, 1 Cor. vii. 14. Are they so in their parents' right ? Yes: if the root be holy, w are the branches, Rom. xi. 16. Are they disciples ? Yes: for the yoke of circumcision was put upon the neck of the disciples. Acts xv. 1, 10. Are they to be received in Christ's name ? Yes: Whosoever receiveth one such little child in my name, receiveth me. Matt, xviii. 5. Are they bom unto God? Yes: Thou hast taken thy sons and thy daughters, whom thou hast born unto me, Ezek. xvi. 20. Are they bound by relation to be his servants ? Yes : I am thy servant the son of thine handmaid, Ps. cxvi. 16. Ougbt they then to be presented to him ? Yes: The flrst-born of thy sons shalt thou give unto me, Exod. xxii. 29.

5. Do children need to be cleansed from the pol-

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latloDs of sin? Yes: for ihey are shapen in ini-qaity, Ps. li. 5. Is there provision made for their cIcansiDg ? Tes: for there is a foantain opened to the house of David, Zech. xiii. 1.

6. Are the nations to be discipled by baptism ? Yes: Go ye and-discipie all nations, baptizing them, Matt, xxviii. 19. Are children a part of the nations ? Yes: Yoar little ones stand here this day, to enter into covenant vnth God, Dent xxix. 11, 12. And has Christ excepted them } No : Suffer little children to come unto me, and forbid them not. Matt xix. 14. Were the families of believers baptized by the apostles ? Tes: Lydia was baptized, and her household. Acts xvi. 15. Did Christ himself receive the seal of the covenant in his infancy } Yes: When he was eight days old he was circnm-cised, Luke ii. 21.

7. Is infant baptism nsefol for preserving the cbarch? Yes: That our children may not cease from fearing the Lord, Josh. xxii. 26. Was it a great mercy to you that you were baptized ? Yes: For we are the children of the covenant. Acts iii. 25.

8. Must we be careful to improve our baptism ? Yes: Be ye mindful always of his covenant, 1 Chron. xvL 15. Is it a good argument against sin ? Yes: How shall we that are dead to sin live any longer therein ? Rom. vi. 2. And for holiness ? Yes : for we also should walk in newness of life, Rom. vi. 4. Is it a great encouragement to faith } Yes: Thou art my God from my mother's belly, Ps. xxii. 10. Is it a good plea in prayer ? Yes: Save the son of thy handmaid, Ps. Ixxxvi. 16. Is it a strong inducement to brotherly love ? Yes: for we all are baptized into one body, 1 Cor. xii. 13.

Q. 96. What is the Lord's Supper ?

A. The Lord's supper is a sacrament, wherein by giving and receiving bread and wine, according to Christ's appointment, his death is showed forth, and the worthy receivers are not after a corporeal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.

1. Was the Lord's supper instituted by Christ bimself? Tes: I received of the Lord that which I delivered unto you, 1 Cor. xi. 23. Did he leave it as a legacy to his church ? Yes : it was in the night wherein he was betrayed, 1 Cor. xi. 23. Did be intend it should continue ? Yes: till he come, r.26.

2. Is bread to be used in this sacrament ? Yes: for he took bread. Matt xxvi. 26. And does that signify it to be a strengthening ordinance ? Yes : for bread strengthens man's heart, Ps. civ. 15. Is the cup to be used in this sacrament ? Yes: He took the cup when he had supped, 1 Cor. xi. 25. I>oes that signify it to be a refreshing ordinance ? Yes: for wine makes glad the heart, Ps. civ. 15.

Must these be given and received } Yes: Jesus took bread, and gave to them,—took the cup, and gave it to them, Matt. xiv. 22, 23. Are the people to partake of the cup ? Yes: Drink ye all of it, Matt xxvi. 27. Is the ordinance doubled ? Yes: because the thing is established, Gen. xli. 32.

3. Does the bread signify the body of Christ? Yes: This is my body which is broken for you, 1 Cor. xi. 24. Does the wine signify the blood of Christ ? Yes: This cup is the New Testament in my blood, Luke xxii. 20. Are they turned into the very body and blood of Christ ? No: for it is the spirit that quickens, the flesh profits nothing, John vi. 63. But is the doctrine of Christ crucified meat and drink to a believing soul ? Yes : My flesh is meat indeed, and my blood is drink indeed, John vi. 55. And are we to feed upon that doctrine i Yes: He that eateth me, even he shall live by me, John vi. 57.

4. Is the Lord's supper a commemorating ordinance ? Yes: Do this in remembrance of me, Luke xxii. 19. Is it a confessing ordinance ? Yes: Ye do show the Lord's death, 1 Cor. xi. 26. Is it a communicating ordinance ? Yes: The cup of blessing which we bless, is it not the communion of the blood of Christ ? And the bread which we break, is it not the communion of the body of Christ ? 1 Cor. V. 16. Is it a covenanting ordinance ? Yes: for it is the New Testament, 1 Cor. vi. 25. Is it a confirming ordinance ? Yes: for Christ in it is evidently set forth, Gal. iii. 9. Is it an ordinance of communion with all Christians ? Yes: for we have been all made to drink into one spirit, 1 Cor. xii. 13.

5. Is the pardon of sin sealed to believers in this sacrament ? Yes: it is the blood of the New Testament, which is shed for many for the remission of sins. Matt. xxvi. 28. Is the gift of the Holy Ghost sealed to them ? Yes : Receive ye the Holy Ghost, John XX. 22. Is the promise,of eternal life sealed to them ? Yes: That ye may eat and drink at my table in my kingdom, Luke xxii. 30. Matt. xxvi. 29. Do we, by receiving this sacrament, bind ourselves out from all sin ? Yes: for we reckon ourselves to be dead indeed unto sin, Rom. vi. 11. And do we bind ourselves up to all duty ? Yes: for being made free from sin, we become the servants of righteousness, Rom. vi. 18.

6. Is the Lord's supper a spiritual feast ? Yes: a feast of fat things, of wines on the lees, Isa. xxvi. 6. Is it a marriage-feast? Yes: A certain king made a marriage for his son. Matt. xxii. 2. Is it a feast upon a sacrifice P Yes: Christ is sacrificed for us, let us keep the feast, 1 Cor. v. 7, 8. Is it a feast upon a covenant ? Yes: As Isaac made a feast for Abimelech when they sware one to another. Gen. xxvi. 30, 31. Are all good Christians invited to this feast } Yes: Come, for all things are now ready, Luke xiv. 17. Are they often to partake of

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it? Yes: As often as ye eat this bread, 1 Cor. xi.26.

Q. 97. What it required to the worthy receiving of the Lord's supper,

A. It is required of them who would worthily partake of the Lord's supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience, lest coming unworthily, they eat and drink judgment to themselves.

1. Are the ignorant to be admitted to the Lord's supper ? No: for they discern not the Lord's body, 1 Cor. xi. 29. Are those to be admitted to it who are openly profane? No: for what concord hath Christ with Belial ? 2 Cor. vi. 15. But must all visible adult believers be admitted to it ? Yes: All the congregation of Israel shall keep the passovcr, Exod. xii. 47.

2. Must those who come to the Lord's supper prepare for it ? Yes: We must prepare our heart to seek God, the Lord God of our fathers, 2 Chron. xiii. 18. Must we put away every sin ? Yes: Purge out the old leaven, 1 Cor. v. 7. And must we cleanse ourselves from all pollutions ? Yes: I will wash my hands in innocency, so will I compass thine altar, O Lord, Ps. xxvi. 6. Must we sequester ourselves from the world ? Yes: Tarry ye here, while I go yonder and worship, Gen. xxii. 5. And must we apply ourselves seriously to this service ? Yes: We must engage the heart to approach unto God, Jer. XXX. 21.

3. When we come to this ordinance must we examine ourselves ? Yes: Let a man examine himself, and so let him eat of that bread, and drink of that cup, 1 Cor. xi. 28. Must we examine our spiritual state ? Yes: Examine yourselves whether ye be in the faith, 2 Cor. xiii. 5. Must we examine our particular ways ? YeS: Let us search and try our ways, Lam. iii. 40. Must we renew our repentance for sin ? Yes: for if we would judge ourselves, we should not be judged, 1 Cor. xi. 31. And our faith in Christ crucified ? Yes: Who loved me and gave himself for me. Gal. ii. 20. Must we stedfastly purpose to lead a new life ? Yes: I have sworn, and I will perform it, that I will keep thy righteous judgments, Ps. ex. 106. And must we be in charity with all men ? Yes: First be reconciled to thy brother* and then come and offer thy gift. Matt. v. 24. And must we stir up desires towards Christ ? Yes: Let him that is athirst come. Rev. xxii. 17.

4. Must we receive this sacrament with great reverence ? Yes: In thy fear will I worship towards thy holy temple, Ps. v. 7. And with fixedness of thought ? Yes: Bind the sacrifice with cords unto the horns of the altar, Ps. cxviii. 27. Must we receive it with godly sorrow for sin ? Yes: they shall look on me whom they have pierced, and mourn,

Zech. xii. 10. And with holy joy in the liord! Yes: they did eat their meat with gladness, praising God, Acts ii. 46,47. Must we receive it with an affectionate remembrance of the love of Christ ? Yes: We will remember thy love more than wine. Cant i. 4. And with an earnest desire of mercy from God ? Yes: I will take the cup of salvation, and call upon the name of the Lord, Ps. cxvi. 13.

5. Must those who have received this sacrament be very watchful against all sin ? Yes: He will speak peace to his people, and to his saints, but let them not turn again to folly, Ps. Ixxxv. 8. Must ihey abound in all duty ? Yes : I will pay my vows onto the Lord, Ps. cxvi. 14. And must they ever preserve a sense of their engagements ? Yes: Thy vows are upon me, O God, Ps. Ivi. 12.

6. Do those who wilfully resolve to continue in sin receive unworthily? Yes: For what hast thou to do to take my covenant in thy mouth, seeing thou hatest instruction, Ps. 1. 16, 17. And do those receive unworthily who have no regard to Christ in what they do ? Yes: for they say the table of the Lord is contemptible, Mai. i. 7. Are they that do so guilty of a great sin ? Yes: they are guilty of the body and blood of the Lord, 1 Cor. xi. 27. And are they in great danger? Yes: for they eat and drink judgment to themselves, 1 Cor. xi. 29. But shall weak believers, who bewail their unworthiness, be encouraged ? Yes: for he will not break the bruised reed. Matt. xii. 20.

Q. 98. What it prayer ?

A. Prayer is an offering up of our desires to God for things agreeaUe to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies.

1. Is it every one's duty to pray? Yes: Men ought always to pray, Luke xviii. 1. Can a man be a good man who lives without prayer? No: Every one that is godly shall pray, Ps. xxxii. 6. Are we to pray daily ? Yes: Morning, and evening, and at noon, will I pray, Ps. Iv. 17. Are we to pray continually? Yes: Pray without ceasing, 1 Thess. v. 17. Are we to pray in secret? Yes: Thou, when thou prayest, enter into thy closet, and shut thy door, Matt. vi. 6. Are we to pray when we are in affliction? Yes: Is any among you afflicted, let him pray, James v. 13.

2. Are we to pray to God only ? Yes: for he only knows the hearts of all the children of men, 1 Kings viii. 39. May we pray to departed saints to pray for us ? No: for A.braham is ignorant of ns, Isa. Ixiii. 16. Is prayer the soul's ascent to God? Yes: Unto thee, O Lord, do I lift up my soul, Ps. XXV. 1. Is it the soul's converse with God? Yes: Pour out your hearts before him, Ps. Ixii. 8. Arc we in prayer to ascribe glory to God ? Yes: Give unto the Lord glory and strength, Ps. xcvi. 7. And

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to ask mercy of God ? Yes: Ask, and it shall be given yoa; seek, and ye shall find, Matt vii. 7.

3. Are we to pray to God for things agreeable to Lis will? Yes: If we ask anything according to his will, he heareth as, 1 John y. 14. Must we pray for pardoning mercy, and sanctifying grace ? Yes: Let as come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need, Heb. iv. 16. Are God's promises to be the guide of oar desires in prayer? Yes: Remember thj word onto thy serrant, Ps. cxix. 49. And the ground of oar faith ? Yes: For I hope in thy word, r. 81.

4. Mast we pray in the name of Christ ? Yes: Whatsoerer ye shall ask in my name, that will I do, John xir. 13. Relying on his righteoasness alone ? Yes: For we have boldness to enter into the hbliest bj the blood of Jesas, Heb. x. 19. Mast we pray in faith ? Yes: Let him ask in faith, nothing waver* ing. Jam. i. 6. Depending on the assistance of the Holy Spirit? Yes: for the Spirit helpeth our infirmities, Rom. Yiii. 26.

5. Mast we in prayer make confession of sin? Tes: I prayed to the Lord my God, and made my confession, Dan. ix. 4. And mast we give thanks for mercies received ? Yes: Enter into his gates with thanksgiving, Ps. c. 4.

6. Mast we be constant in prayer ? Yes: I give myself anto prayer, Ps. cix. 4. And humble in prayer ? Yes: for we are but dust and ashes, Gen. xviii.27. And earnest in prayer? Yes: Always labouring fervently in prayer, Col. iv. 12. Mast we in sincerity set God before as in prayer ? Yes: Let OS draw near with a true heart, Heb. x. 22. Must «e pray in charity ? Yes: Lifting up pare hands without wrath, 1 Tim. ii. 8.

7. Will God hear and accept those who thus pray to him ? Yes : He never said to the seed of Jacob, seek ye me in vain, Isa. xlv. 19. But will the love of sin spoil the success of prayer ? Yes: If I regard ioiqaity in my heart, God will not hear me, Ps. Ixvi. 18.

Q. 99. What rule hath God given far our direction in prayer ?

A.The whole word of God is of use to direct as in prayer, but the special rale of direction is that form of prayer which Christ taaght his disciples, commonly called. The Lord's Prayer.

1. Do we need direction in prayer? Yes: For we know not what we should pray for as we ought, Rom. viii. 26. Should we pray to God for direction ? Yes: Lord, teach us to pray, Luke xi. 1. Hath he given OS direction in prayer ? Yes: Take with you words, and turn to the Lord, Hos. xiv. 2.

2. Is the whole word of God of use to direct us ? Tes: I will show thee that which is noted in the Scripture of truth, Dan. x. 21. compare Chron. ix.

23. Is the Lord's prayer to be used as a directory for prayer ? Yes: After this manner therefore pray ye. Matt vi. 9. And is it to be used as a form of prayer? Yes: When ye pray, say, Our Father, Luke xi. 2.

Q. 100. What does the preface of the Lor^s prayer teach us ?

A. The preface of the Lord's prayer, which is. Our Father which art in heaven^ teaches us to draw near to God with all holy reverence and confidence, as children to a Father able and ready to help as, and that we should pray with and for others.

1. Is God our Father? Yes: Doubtless thou art our Father, Isa. Ixiii. 16. ' Does he appoint as to call him so ? Yes: Wilt thou not from this time cry onto me, My Father, thou art the guide of my youth, Jer. iii. 4. Is he our Father by creation? Yes: Have we not all one Father? hath not one God cre> ated us ? Mai. ii. 10. And by redemption ? Yes: Is not he thy Father that bought thee ? Deut xxxii. 6. And by adoption ? Yes: I will be a Father to them, 2 Cor. vi. 18.

2. Is God a wise Father ? Yes: the Father of lights. Jam. i. 17. Is he a gracious Father ? Yes: the Father of mercies, 2 Cor. i. 3. Is he our soul's Father? Yes: the Father of spirits, Heb. xii. 9. Is he the Father of our Lord Jesus Christ ? Yes: I bow my knee to the Father of our Lord Jesus Christ, Eph. iii. 14. Is he in him onr Father ? Yes: I ascend to my Father, and your Father, John xx. 17.

3. Are we in prayer to call God Father ? Yes: crying, Abba, Father, Gal. iv. 6. And to esteem ^im as a Father ? Yes : I will arise and go to my Father, and say unto him. Father, Luke xv. 18. And is this comfortable in prayer ? Yes : For with thee the fatherless findeth mercy, Hos. xiv. 3.

4. Is God our Father in heaven ? Yes: For the liord's throne is in heaven, Ps. xi. 4. Is heaven a high place ? Yes: and we must lift up our hearts with our hands to God in the heavens, Lam. iii. 41. Is it a holy place ? Yes: and we must lift up holy hands, 1 Tim. ii. 8. Is it a place of prospect? Yes: and therefore our Father sees in secret. Matt vi. 6. Is it a place of power ? Yes: and therefore he is able to do above all that we ask or think, Eph. iii. 20.

5. Ought we therefore to pray with reverence? Yes: for God is in heaven, and we upon earth, Eccl. V. 2. And with holy confidence ? Yes: for we have boldness and access with confidence, Eph. iii. 12. For is God a Father who is able to help us? Yes: My Father is greater than all, John x. 29. Does he know our wants? Yes: Your heavenly Father knows that ye have need of all these things, Matt. vi. 32. Is he willing to help ? Yes: For the Father himself loveth you, John xvi. 27.

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many gathered together praying, Acts xii. 12. Must we pray for others ? Yes: we must make supplication for all saints, Eph. vi. 18.

Q. 101. What do we pray for in the first petition .* A. In the first petition, which is, Hallowed be thy Name, we .pray, that God would enable us, and others, to glorify him in all that whereby he maketh himself known, and that he would dispose all things to his own glory.

1. Ought we to desire the glory of God in the first place ? Yes: that God in all things may be glorified, I Pet. iv. 11. Is God glorified when his name is glorified ? Yes: They shall worship before thee, O Lord, and shalt glorify thy name, Ps. Ixxxvi. 9. Is God's name glorified when it is sanctified or hallowed ? Yes: for he is glorious in holiness, Exod. XY. 11. Ought we therefore to sanctify it? Yes: Sanctify the Lord God in your hearts, 1 Pet. iii. 15.

2. Are we to pray that we ourselves may be enabled to glorify God ? Yes: Open thou my lips, and my mouth shall show forth thy praise, Ps. li. 15. And that we may live for that end > Yes: Let my soul live, and it shall praise thee, Ps. cxix. 175. And be delivered for that end? Yes: Bring my soul out of prison, that I may praise thy name, Ps. cxlii. 7. And are we to pray that others also may be enabled to glorify him? Yes: that they may glorify our Father which is in heaven. Matt. v. 16.

3. Do we here pray for the propagating of the knowledge of God ? Yes: That thy way may be known upon earth, thy saving health among all nations, Ps. Ixvii. 2. And for the conversion of souls to him ? Yes: Let the people praise thee, O God, let all the people praise thee, Ps. Ixvii. 3. And for the success of the gospel ? Yes: that the word of the Lord may have free course, and be glorified, 2 Thess. iii. 1. Do we pray for the fruitful-ness of Christians? Yes: that they may be filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God, Phil. i. 11. And for the flourishing of the churches of Christ ? Yes: that they may be called trees of righteousness, the planting of the Lord, that he might be glorified, Isa. Ixi. 3.

4. Do we pray that God would glorify himself? Yes : Father, glorify thy name, John xii. 28. And arc we sure he will do it ? Yes: for there came a voice from heaven, saying, I have both glorified it, and I will glorify it yet again, John xii. 28. Do we pray that he would exalt his own name ? Yes: Be thou exalted, O Lord, in thine own strength, Ps. xxi. 13. And arc we sure he will do it ? Yes: I will be exalted among the heathen, I will be exalted in the earth, Ps. xlvi. 10. May we plead this with him ? Yes : What wilt thou do to thy great name ? Josh. vii. 9.

5. Do we pray that God would bring glory to him-

self out of all events ? Yes: To thy name gire glory, Ps. cxv. 1. Even out of those events that seem c»d-jtrary? Yes: that the wrath of man may praise him, Ps. Ixxvi. 10. Must we desire it concerning ourselves? Yes: that we may be unto him for a name, and for a praise, and for a glory, Jer. xiii. 11. And concerning all our affairs ? Yes: That Christ may be magnified in my body both by life and death, Phil. i. 20.

Q. 102. What do we pray for in the second petition ?

A. In the second petition, which is, T^y kingdom come, we pray, that Satan's kingdom may be destroyed, and that the kingdom of grace may t>e advanced. ourselves and others brought into it, and kept in it, and that the kingdom of glory may be hastened.

1. Must wo acknowledge our heavenly- Father's kingdom? Yes: The Lord is king for ever and ever, Ps. x. 16. And must we admire it > Yea : we must speak of the glory of his kingdom, Ps. cxlv. 11. Must we own him to be our King > Yes: Thou art my king, O God, Ps. xliv. 4. Must we heartily wish well to his kingdom ? Yes: Seek ye first the kingdom of God, Matt. vi. 33.

2. Has Satan a kingdom in opposition to God's kingdom ? Yes: for he is the prince of this world. John xii. 31. Does he rule where sin mles ? Y^es -. for he works in the children of disobedience, Eph. ii. 2. Must we pray that that kingdom may be destroy-ed ? Yes: The Lord rebuke thee, O Satan, even the Lord that has chosen Jerusalem, rcbake thee, Zech. iii. 2. Must we pray that the dominion of sin may be broken ? Yes: O let the wickedness of the wicked come to an end, Ps. vii. 9. And that the power of the church's enemies may be cmshed ? Yes : So let all thine enemies perish, O Lord, Judg. V. 31. And their policies blasted ? Yes : Lord, turn the counsel of Ahithophel into foolishness, 2 Sam. xt. 31. And their projects defeated ? Yes: O my God, make them like a wheel, Ps. Ixxxiii. 13.

3. Have we reason to hope that Satan's king^dom shall be destroyed in the hearts of believers ? Yes: For the God of peace shall tread Satan under your feet shortly, Rom. xvi. 20. And that it shall be de* stroyed in the world ? Yes: For I beheld Satan as lightning fall from heaven, Luke x. 18. So destroyed that it shall not destroy the church ? Yes : for the church is built upon a rock, and the gates of hell shall not prevail against it. Matt. xvi. 18.

4. Is the kingdom of Christ our Father's kingdom ? Yes: I have set my King upon my holy hill of Si on, Ps. ii. 6. Must we pray that that may be advanced > Yes: Prayer shall be made for him continually. Ps. Ixxii. 15. That we and others may be brought into it ? Yes: That Christ may dwell in your heart by faith, Eph. iii. 17. And kept in it ? Yes: That we may be preserved blameless to the coming of our Lord Jesus Christ, 1 Thess. v. 23.

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6. Are we to pray for converting grace ? Yes: Turn thou me, and I shall be turned, Jer. xxxi. 18. And that others may partake of that grace? Tes: That sinners may be converted unto thee, Ps. li. 13. Are we to pray for confirming grace ? Yes: That God would comfort your hearts, and stablish you in every good word and work, 2 Thess. ii. 17. Are we to pray for the strengthening of faith ? Yes: Lord, increase our faith, Luke xvil. 5. And the increase of love ? Yes: This I pray, that your love may abound yet more and more, Phil. i. 9.

6. Are we to pray for the advancement of the kingdom of light ? Yes: O send out thy light and thy truth, Ps. xliii. 3. And the kingdom of holiness? Yes: The God of peace sanctify you wholly, 1 Thess. T.2a And the kingdom of love? Yes: That they all may be one, John xvii. 21. Must we pray for the sending forth of ministers in order hereunto ? Yes: Pray the Lord of the harvest that he would send forth labourers into his harvest. Matt. ix. 38. And for the presence of God with them ? Yes: that utterance may be given to them, Eph. vi. 19.

7. Are we to pray for the prosperity of the church ? Yes: Pray for the peace of Jerusalem, Ps. cxxii. 6. And for the welfare of all who belong to it ? Yes: Let all those that seek thee rejoice and be glad in thee, Ps. Ixx. 4. And for the comfort of all good Christians ? Yes: Grace be with all them that love our Lord Jesus Christ in sincerity, Eph. vi. 24. Must we pray for the enlargement of the church ? Yes: My bearfs desire and prayer to God for Israel is, that tbey may be saved, Rom. x. 1. And for the reformation of it? Yes: Turn us again, O Lord God of hosts, Ps. Ixxx. 19. And for the defence of it? Yes: Build thou the walls of Jerusalem, Ps. 11. 18. And for the deliverance of it ? Yes: Command de-liTerances for Jacob, Ps. xliv. 4.

8. May we pray in faith for the advancement and continuance of Christ's kingdom ? Yes: For of the increase of his government and peace there shall be 00 end, Isa. ix. 7. And have we reason to triumph in this? Yes : Hallelujah, for the Lord God omni^ potent reigneth, Rev. xix. 6.

9. Is the kingdom of glory yet to come ? Yes: When the mystery of God shall be finished. Rev. x. 7. Are we to pray that that may be hastened ? Yes: Looking for, and hastening unto, the coming of the day of God, 2 Pet iii. 12. Are we to desire our own removal to that glory at death ? Yes: Desiring to be clothed upon with our house which is from heaven, 2 Cor. v. 2. Are we to pray that we may be ready for it? Yes: Watch therefore, and pray alvays, Luke xxi. 96. And then that it may be hastened ? Yes: Lord, now lettest thou thy servant depart in peace, Luke ii. 29. Are we to pray for ChrisVs second coming at the end of time ? Yes: Amen, even so come, Lord Jesus, Rev. xxii. 20.

Q. 103. What do toe pray for in the third petition?

A. In the third petition, which is. Thy will he done on earth as it is in heaven, we pray that God by his grace would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven.

1. Is the will of God's commands the rule of our action? Yes: we must understand what the will of the Lord is, Eph. v. 17. Are we to pray that we may conform to this rule ? Yes: that we may prove what is the good, and acceptable, and perfect will of God, Rom. xii. 2. Must we pray that God would give us to know his will ? Yes: Give me understanding, and I shall keep thy law, Ps. cxix. 34. And to know it fully ? Yes: That ye may be filled with the knowledge of his will. Col. i. 9. And to know it in doubtful cases? Yes: Teach me thy way, O Lord, lead me in a plain path, Ps. xxvii. 11. Do all who are sanctified truly desire to know God^s will? Yes: What saith my Lord unto his servant? Josh. v. 14.

2. When we know God's will, are we able of ourselves to do it? No: we are not sufficient of ourselves, 2 Cor. iii. 5. Must we therefore pray to God to make us able? Yes: Now, therefore, O God, strengthen my hands, Neb. vi. 9. And must we depend upon his grace? Yes : I will go in the strength of the Lord God, Ps. Ixxi. 16. Must we pray to God to make us willing ? Yes: Incline my heart unto thy testimonies, Ps. cxix. 36. And to make us entirely willing?. Yes: Unite my heart to fear thy name, Ps. Ixxxvi. 11.

3. Must we pray that we may be sincere in our obedience? Yes: Let my heart be sound in thy statutes, Ps. cxix. 80. And that we may be exact in our obedience ? Yes: O that my ways were directed to keep thy commandments! Ps. cxix. 6. And that we maybe universal in our obedience? Yes: That we may stand complete in all the will of God, Col. iv. 12. And that we may be armed against that which would divert us from our obedience? Yes: Turn away mine eyes from beholding vanity, and quicken thou me in thy way, Ps. cxix. 37. And must we pray that others also may do God's will ? Yes: That they may be perfect in every good work, to do his will, Heb. xiii. 21.

4. Is the will of God's counsel the rule of his actions? Yes: for he worketh all according to the counsel of his own will, Eph. i. 11. Must we desire that this may be done? Yes: The will of the Lord be done. Acts xxi. 14. Rather than our own will ? Yes: Not as I will, but as thou wilt. Matt. xxvi. 39. And must we acquiesce in it ? Yes: It is the Lord, let him do what seemeth him good, 1 Sam. iii. 18. And must we pray that he will enable us to do so? Yes: That we may be strengthened with all might.

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unto all patience and long-suffering, with joy fulness, Col. i. 11.

Do the angels in heaven do the will of God? Yes: they do his commandments, hearkening to the voice of his word, Ps. ciii. 20. Do they do it readily ? Yes: they fly swiftly, Dan. ix. 21. Do they do it zealously ? Yes: for they are a flaming fire, Ps. civ. 4. Do they do it with an eye to God? Yes: for they always behold the face of our Father, Matt, xviii. 10. And are we to pray that God's will may so be done on earth ? Yes: that the kingdoms of this world may become the kingdoms of our Lord, and of his Christ, Rev. xi. 15.

Q. 104. Wftat do we pray for in the fourth petition?

A. In the fourth petition, which is, Give us this day our daily breads we pray, that of God's free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.

1. Are we to pray for the good things of this life? Yes: for the Lord is for the body, 1 Cor. vi. 13. Must we go to God for them ? Yes: for he giveth to all life, and breath, and all things. Acts xvii. 25. Must we go to him for the comfort of them ? Yes: for he gives us richly all things to enjoy, 1 Tim. vi. 17. Do we deserve the good things of this life ? No: we are less than the least of all God's mercies. Gen. xxxii. 10. Must we therefore beg them of God as a free gift ? Yes: God gives thee the dew of heaven, Gen. xxviL 28.

2. Are we to pray for riches ? No: lest we be full, and say. Who is the Lord ? Prov. xxx. 9. Are we to pray for dainties ? No: Be not desirous of dainties, for they are deceitful meat, Prov. xxiii. 3. Are we to be content with such a competent portion of these things as God sees fit for us ? Yes: having food and raiment, let us be therewith content, 1 Tim. vi. 8. Are we to pray for that } Yes: Feed me with food convenient for me, Prov. xxx. 8. And need we desire any more ? No: If God will be with me, and keep me in the way that I go, and will give me bread to eat, and raiment to put on, so that I come to my heavenly Father's house in peace, then the Lord shall be my God, Gen. xxviii. 20, 21.

3. Are we to pray each day for the bread of the day ? Yes: for the morrow shall take thought for the things of itself. Matt. vi. 34. And must wo pray for our bread honestly gotten ? Yes: for with quietness we must work, and eat our own bread, 2 Thess. iii. 12. And have we encouragement to pray for this ? Yes: for godliness hath the promise of the life that now is, 1 Tim. iv. 8.

4. Do we herein pray for health ? Yes: for jGod is our life, and the length of our days, Deut. xxx. 20. And for success in our callings } Yes: Establish thou the work of our hands upon us, Ps. xc. 17. And for sleep } Yes: for so he giveth his be-

loved sleep, Ps. cxxvii. 9. And for seasonable weather? Yes: Ask ye of the Lord raio, Zech. X. 1.

6. Must we pray for God's blessing on wbat wc have ? Yes: for man liveth not by bread alone, bat by every word that proceedeth out of the mouth of God, Matt iv. 4. And is it then comfortable to as ^ Yes: for it is sanctified by the word of God and prayer, 1 Tim. iv. 5. Must we pray most earnestly for bread for our souls > Yes: Lord, evermore give us that bread, John vi. 34. Are we to pray for others' prosperity, as well as for our own ? Yes : I wish that thou mayest prosper, and be in health, even as thy soul prospereth, 3 John 2. And for the supply of the poor and needy ? Yes: that he will abundantly bless our provision, and satisfy oar poor with bread, Ps. cxxxii. 15.

Q. 105. What do we pray for inthe fifth petition ^ A. In the fifth petition, which is. And forgive ms our debtSf as we forgive our debtors, we pray, that God, for Christ's sake, would freely pardon all oar sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.

1. Are our sins our debts to God ? Yes : There was a certain creditor that had two debtors, &c. Luke vii. 41. Are they great debts ? Yes: ten thousand talents. Matt, xviii. 24. Can we discharge these debts ourselves ? No: we have nothing to pay, Luke vii. 42. Are we liable to the prison of hell then^ Yes: not to depart thence till we have payed the last mite, Luke xii. 58, 59. Is it possible to ob> tain the forgiveness of this debt } Yes : There is forgiveness with thee, Ps. cxxx. 4.

2. Are we to pray for the forgiveness of tbe^e debts f Yes: Enter not into judgment with thy servant, O Lord, Ps. cxliii. 2. And to pray earnestly for it ? Yes: For thy name's sake, O Lord, pardon mine iniquity, Ps. xxv. 11. Must we plead God's mercies? Yes: According to the multitude of thy tender mercies blot out my transgressions, Ps. li. i. And Christ's merits? Yes: Through the redemption that is in Jesus, Rom. iii. 24. Must we pray for it every day ? Yes: when we pray, Give us oar daily bread, we must pray. Forgive us our debts.

3. Must we pray that God would ease as of the burthen of sin ? Yes: Take away all iniquity, Hos. xiv. 2. And that he would cleanse us from the filth of sin > Yes: Wash me thoroughly from mine ini. quity, Ps. 11. 2. And cure us of the wounds of sia ? Yes: Heal my soul, for I have sinned against thee. Ps. xli. 4. And save us from the punishment of sin ? Yes : I will say unto God, do not condemn me^ Job X. 2.

4. Most we pray to God to give us that grace which will qualify us for pardon? Yes: for Christ is ex-

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alted to gi?e repentance and remission. Acts ▼. 31. And that he would give as the comfort of onr pardon: Yes: Mal^e me to hear joy and gladness, Ps. li. 8. And mast we, in order hereunto, be par-ticolar in confessing sin ? Yes: Declare, that thoa may est be justified, Isa. xliii.26.

5. Must we forgive those who have provoked as ? Yes: forbearing one another, and forgiving one another, if any man have a quarrel against any, Col. iii. 13. Must we bear them no malice ? No: Grudge not one against another, brethren, lest ye be condemned, Jam. V. 9. Must we be ready to be reconciled to them ? Yes: When ye stand praying, forgive if ye have ought against any, Mark xi. 25. Should we be merciful to those that we have advantage against ? Yes: Thou shouldst have had compassion on thy fellow-servant, as I had pity on thee. Matt. XTiii. 33. Is this required to qualify us for the pardon of sin? Yes: If ye forgive men their trespasses, jour heavenly Father will also forgive you. Matt. vi. 14. Will God forgive those that do not forgive? No: If ye forgive not men their trespasses, neither will your Father forgive yours, v, 15.

Q. 106. What do we pray for in the aixth petition T

A. In the sixth petition, which is. And lead us not

into temptation^ but deliver us from eviU we pray, that

God would either keep us from being tempted to sin,

or support and deliver us when wo are tempted.

1. Must we pray that we may not be tempted? Yes: Watch and pray, that ye enter not into temptation. Matt. xxvi. 41. And that temptations may be removed ? Yes: I besought the Lord thrice, that it might depart from me, 2 Cor. xii. 8. And that we may not be overcome by them ? Yes: Let no iniquity have dominion over me, Ps. cxix. 133.

2. Most we pray that God would not leave us to oarselves ? Yes : Incline not my heart to any evil thing, Ps. cxii. 4. And that he would not withdraw the assistance of his grace? Yes: Take not thy Holy Spirit away from me, Ps. li. 11. But that he woald strengthen us against every temptation ? Yes: Uphold me with thy free spirit, Ps. li. 12. And that he would preserve us through it ? Yes: That our faith fail not, Luke xxii. 32. Have we encourage-nient to pray against temptation ? Yes: For God is faithful, who will not suffer us to be tempted above what we are able, 1 Cor. x. 13. And is prayer A part of oar spiritual armour? Yes: Praying always, Eph. vi. 13, 18.

3. Must we dread sin as the worst evil ? Yes: That I should be afraid, and do so, and sin, Neh. vi. 13. And must we pray to be kept from it ? Yes: to be delivered from every evil work, 2 Tim. iv. 18. And from all occasions of it ? Yes: Turn away mine eyes from beholding vanity, Ps. cxix. 37.

4. Must we pray against pride ? Yes: That he may hide pride from man, Job xxxiii. 17. And

against lying? Yes: Remove from me the way of lyio^y Ps* cxix. 29. And against sensuality ? Yes: Let me not eat of their dainties, Ps. cxli. 4. And against nncleanness ? Yes: Create in me a clean heart, O God, Ps. li. 10. And against covetousness? Yes: Incline my heart to thy testimonies, and not to covetousness, Ps. cxix. 36. And against all tongue-sins? Yes: Set a watch, O Lord, before the door of my month, keep the door of my lips, Ps. cxli. 3. Must we pray especially against wilful sin ? Yes: Keep back thy servant from presumptuous sins, Ps. xix. 13. Must we pray that others also may be kept from sin ? Yes: I pray to God that ye do no evil, 2 Cor. xiii. 7.

5. Must we pray to be delivered from other evil ? Yes: Keep me from evil that it may not grieve me, 1 Chron. iv. 10. Must our eye be to God for our preservation ? Yes: Hide me under the shadow of thy wings, Ps. xvii. 8. May we take encouragement in this prayer from God's power ? Yes: for he is able to keep that which we have committed to him, 2 Tim. i. 12. And from his promise ? Yes : There shall no evil befall thee, Ps. xci. 10. And from our own experience ? Yes: He that has delivered, does deliver, in whom we trust that he will yet deliver, 2 Cor. i. 10.

Q. 107. What does the conclusion of the Lord's Prayer teach tu ?

A. The conclusion of the Lord's Prayer, which iji. For thine is the kingdom, the power, and the glory, for ever. Amen, teaches us to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing kingdom, power, and glory to him ; and in testimony of our desire and assurance to be heard, we say, Amen.

1. Are we in prayer to plead with God? Yes: I would order my cause before him, and fill my mouth with arguments. Job xxiii. 4. Are our pleadings to move God ? No: For he is in one mind, and who can turn him. Job xxiii. 13. Are they to move ourselves ? Yes: that we may stir up oarselves to take hold on God, Isa. Ixiv. 7.

2. Can we in prayer plead any merit of our own ? No: We do not present our supplications before thee for our righteousness, Dan. ix. 18. Must we therefore take our encouragement from God only ? Yes: Defer not for thine own sake, O my God, v. 19. And must we depend on that encouragement? Yes: Now, Lord, what wait I for? my hope is in thee, Ps. xxxix. 7.

3. May we plead that his is the kingdom ? Yes: Art not thou God in heaven ? and rulest not thoa over all the kingdoms of the heathen ? 2 Chron. xx. 6. And that his is the power? Yes: There is nothing too hard for thee, Jer. xxxii. 17. And that his is the glory ? Yes: Help us, O God of our salvation, for the glory of thy name, Ps. Ixxix. 9.

A SCRIPTURE CATECHISM.

4. May we also plead his mercy 7 Yes: Save me for thy mercy's sake, Ps. yi. 4. And his promise ? Yes: Remember thy word unto thy servant, Ps. cxix. 49. And oar own experience of his goodness ? Yes: Then hast delivered my soal from death, wilt thoa not deliver my feet from falling? Ps. Ivi. 13. Bat mast we especially plead the mediation of his Son ? Yes: Look upon the face of thine Anointed, Ps. Ixxxiv. 9. And may we hope to prevail in these pleadings ? Yes: for the effectaal fervent prayer of a righteoas man availeth much. Jam. v. 16. Is it God's grace in as which alone qaali6es as for his favoar ? Yes: Thoa wilt prepare their heart, and then thoa wilt caase thine ear to hear, Ps. x. 17.

5. Are we in prayer to praise God ? Yes: Every day will I bless thee, Ps. cxlv. 2. Are we to ascribe kingdom, power, and glory to him ? Yes: Blessing, and honoar, and glory, and power, be onto him that |

sits apon the throne. Rev. v. 13. Most we acknov ledge them to be his r Yes : Thine, O L<ord, is tli^ greatness, and the.power, and the gfory, and th< victory, and the majesty, 1 Chron. xxix. 11. Mas we acknowledge them to be his for ever ? Yes : Tfa; kingdom is an everlasting kingdom, Ps. cx.lv. 13 And must we desire to be for ever praising him Yes: I will sing praise to my God, wbile I hav< my being, Ps. civ. 33. Is the work of praise gooc work } Yes : it is pleasant, and praise is comely Ps. cxlvii. 1.

6. Does Amen signify oar desire to be heard; Yes: So be it, O Lord, Jer. xi. 5. And oor hop< that we shall be heard } Yes: we know that w( have the petitions that we desired of him, I John v 15. Is it therefore proper to conclade oor pray en and praises with Amen ? Yes: Let all the people say, Amen. Hallelojah, Ps. cvi. 48.

CHRIST'S FAVOUR TO LITTLE CHILDREN DISPLAYED,

IN

A SERMON,

PREACHED THE 6th OF MARCH, 1713.

Mark x. 16.

And he took them up in hie arme, put hie hande upon them, and bUeeed them.

Application was made to oar Lord Jesas, when be was here open earth, on a great variety of occasions: some we find imploring his favour apon one account, and some upon another; some for themselves, and some for their relations ; some for the body, and some for the soul: thus was fulfilled the prediction of the dying patriarch concerning Shiloh, that to him shall the gathering of the people he.^ And be it observed, for the encouragement of all who humbly, and in faith, apply themselves to him,^of themtiih-tudee that spread their complaints before him, he never sent any away from him, ashamed of their liope in him: he gpave them all an answer of peace; and they had what they came for.

Bat here in this paragraph, of which my text is the close, we have application made to Christ, upon an errand different from any other, but such a one as those who knew the heart of a parent, of a Christian parent, will be glad to be encouraged and di-Tccted to come to him upon, and will therefore bless God that it is here upon record. There were those who brought young children to him, that he should touch them^ v. 13. In St. Matthew's gospel it is said, they desired that he would put his hands upon them, end pray*^

Who they were that brought these children, we are not told; whether their parents, or no; it is most likely they were, for who should show so much concern for them as they? Nor are we told what number of children were brought; nor whether they were all of one family; nor just of what age they were, but as to that, St. Luke tells as they were ra

m Gen. xliz. lo.

b Matt. xiz. 13. a Luke U. 13. 3 o

e Luke zvlH. 1».

Bpc^if,* it is the word which in the story of Christ's birth we translate the habe, in swaddling clothes, and in the manger ;(> and it is put for new-born habes^ that desire the breast" The critics say it signifies a chUd at nurse.* They are said to be brought to Christ, which intimates, that they could not go themselves ; and it is plain that they were very little, for he took them up in his arms; so little, that he could easily hold them in one arm, for so he did when he put his hands upon them to bless them.

Christ came to teach, and heal, and bless; to teach a world that sat in darkness, to heal a world that was sick and dying, and to bless a world that lay under the curse.

Now, 1. These children were not brought to Christ to be taught, for they were not yet capable of receiving instruction ; nor could they profit by his preaching, or put any questions to him. Those who are grown up to years of understanding, have need to be busy in getting knowledge now, that they may redeem the time they lost, through the invincible incapacities of their infancy.

Nor, 2. Were they brought to Christ to be cured, for it does not appear that they needed it Little children are indeed liable to many distempers, painful, mortal ones. The physicians have a book among them, DeMorbis Infantum^^on the diseases of infants. Death and its harbingers reign even over tiiem who have not sinned after the similitude of Adam's transgression,^ but these children were strong and healthful, and we do not find that any thing ailed them.

But, 3. They were brought to Christ to be blessed; so they meant when they desired that he would touch them: the sign is put for the thing signified. The laying on of hands was a ceremony anciently used in blessing. When Joseph brought his two sods to Israel, and put one to his left hand, and the other

• 1 Pet ii. S. f Rom. v. 14.

• See Dr. Whitby.

CHRIST'S FAVOUR TO CHILDREN.

to bis right, that he might touch them, that which he desired was, that he would blest them:> so these brought their children to Christ, not that be might touch and heal them, but that he might touch and bless them, with the saving strength of his right hand.

They looked upon Christ as a prophet, as a great prophet, as that Prophet which should come into the world, as one who had a great interest in heaven, and consequently a great influence upon this earth. Now, if he be a Prophet he shall pray/or thee ^ but th^n thou must pay him so much respect as to desire his prayers. This honour they here give to Christ, (as it is fit those should do, who expect to receive favour from him,) in their humble request that he would lift up a prayer for their children; which they believe will avail much, as the effectual fervent prayer of a righteous man.i

It is good to have an interest in the prayers of those who are of the spiritual seed of Jacob, who seek God, and know how to wrestle with him. And to improve that interest for ourselves and our children, we should not only pray with, and for, our families ourselves, but engage the prayers of our friends for them, that we may hereby not only put an honour upon prayer, but put an honour upon our brethren; and upon the communion of saints, not only the communion of churches, but the communion of religious families, who all meet in him, in whom all the families, all the praying families, of the earth are blessed.'^ A treasury of prayers laid up for our children, may stand them in better stead than thousands of gold and silver laid up for them. But if we desire this kindness of our friends, and brethren, and ministers, we must remember that one good turn requires another, and must, therefore, make conscience of praying for them and their families, as for ourselves and for our own. St. Paul, who prays so earnestly for his friends, does as earnestly desire their prayers for him.' The Lord give mercy to the households ^ of our acquaintance, is a petition which (or something like it) should have a place in our daily prayers.

Now the text tells us how they succeeded who brought their little children to Christ, to be blessed and prayed for; how well they succeeded.

And it is recorded by three of the evangelists; because it was a manifest indication of the design of Christ, to continue to the children of believers under the New-Testament dispensation, the same covenant right, and visible church membership, that they had under the Old-Testament dispensation, by virtue of God's promise to Abraham and his seed, that blessing of Abraham, which comes upon the Gentiles through Jesus Christ;" and because it gives us great encouragement, when we come to

^ , J _p^j mj a 11^1 -r~ MT^ 1— r i ^-^ - t ■t - wm m

r Oen. zlviii. 13. ii Geo. xx. 7. i Jam. v. Id k Gen. xli. 3. 1 Rom. XY. 30 M 2Tim. i. 16. . ■ Gal. til. H.

Christ ourselves, to bring our children with us, and present them also to him.

They who brought these infants to Christ, were frowned upon and discountenanced by the disciples; they rebuked them, because they would not have such a needless trouble (so they thought it) given to their Master, who had other work enough upon bis hands. If this be encouraged, they shall see no end of it. Was it not enough that he cured the sick, which none but he could do, but he must bless the healthy too, which others might do ? How well is it for us, that our Master has more tenderness and compassion than the best of his ministers have; and is touched more nearly than they are, or can be, with the feeling of our infirmities,* and an inclination to citify those innocent desires of humble and believing supplicants, which those who think themselves polite and refined, look upon with a slight, as not worth taking notice of. In grace and goodness he is God and not man ;p nay, he is both God and man: as man, he has himself suffered, being tempted, and is therefore able with the greater sympathy, to succour them who are tempted ;*i and as God, in doing good his thoughts and ways are infinitely above ours, the best of ours, above those of the best of us.'

As, when God promised to show Moses his glory, he proclaimed all his goodness, and caused that to pass before him ;* so our Lord Jesus, when he woald let his chosen ones see his glory, the glory as of the only-begotten of the Father, he showed himself upon all occasions/«// ofgracct Among men it is looked upon to be the symptom of a sweet and loving disposition, to take notice of little children, and to be familiar with them." By this, among many other instances, our Lord Jesus showed himself to be kind and benign, meek and lowly in heart; that, upon all occasions, he discovered a particular kindness for little children, and never more than upon this occasion, when he gave a severe reprimand to his disciples for prohibiting those who brought their children to him; he was trfavwcnin —imirA displeased at it; he was both sorry and angryihnt his own disciples did not better know his mind, and that they should be adversaries to those for whom they ought to have been advocates: and he gave orders immediately that they should be called to him who brought the children, (who, perhaps, upon the disciples' check, were going off,) and that room should be made for them to come to him: by all means suffer the little children to come to me^ and do not forbid them; for they belong to the church still, as much as ever; the hingdom of God which I come to set up includes them. They are vnthin tiie allegiance of Messiah ^e Prince, and he will own them as his subjects. And not only for the satisfaction of those who

e Heb. iy. is. p Hos. xi. 9. q Heb. iL 18^ r la. iv. a. t Exod. xxxlli. 18,10. i John i. 14. « I Pet ii. 3.

CHRIST'S FAVOUR TO CHILDREN.

931

brought them, and to please them, but for the benefit and advantage of the children, he took them up, with a great deal of endearing tenderness, in his anns, pat his hands npon them, and blessed them; did not only pray for a blessing, as they desired, bat conmanded the blessing, as one baring authority, even life for eoermare," which is inclusive of all blessings.

But what encouragement (you will say) does this give to us? Christ is not now among as as he was then; and we cannot either make such addresses to him, or receive such favours from him, as they then might It is true we cannot in such a sensible manner, but we may as really in a spiritual way, make our applications to him, and expect communications from him; for in him all fulness dwells, to bim all judgment Is committed, and the knee of every supplicant must bow to him: and we are sure he has blessings as much at command now as ever he had. And, therefore, from the kind entertainment he gave to these children who were hrottght to him, we are warranted to infer his readiness to receive oar children that are offered up to himy for it is certain never anyone was the worse for going to heaven.

From hence observe then, That our Lord Jesus has given ns great encouragement to hope, that he will favourably accept our little children, when, in a right manner, we bring them to him for a blessing.

I shall endeavour to show, I. How we must now bring our little children to Christ II. What entertainment we may promise ourselves they shall find with him, according to this instance in the text. And then, III. Make application.

Those who are truly ambitious of this honour for their children, and covetous of this wealth for them, to have them blessed of Christ, cannot bat wish to know how they may bring their children to him, so that they may hope to obtain his favour. Say not in thine heart, ^ Who shaU ascend intoheaveni^ where Christ sits at God's right hand, and take my children with him thither to receive his blessing V No: ths word of God is nigh to thee; and Christ in the word, and his blessings, to be received by faith, applying the word to ourselves. The tabernacle of God is among as; the priests, the spiritual sacrifices, the Israel of God,—^where two or three of them ve gathered in his name, he vrill be in the midst of them,' both to receive their homage, and to g^ve out his favours. Where his ordinances are administered according to his institution, and those things which he has commanded, observed and taught, there will be be all the days, even to the end of the world ? there he records his name, and there will meet his people, ud Uess them ; nay, wherever a true Christian is, there is a living temple, in which God is served and honoured, and his blessings and favours com-monicated, by his Spirit dwelling in the heart.

V Pl cuxUL 3. V Rom. x. 6, 8. s Matt zviU. 20. T Ibli. nvUi. 19,90. * Jer. xiiL 11. • Blatt xxviU. 19.

3o 2

There is still a way of access to Christ, a new and living way, by which we may not only come to Christ ourselves, but bring others to him, bring ours to him, our children, who are pieces of ourselves.

Four ways we must bring our children to Christ:

1. By surrendering them to him. When by a deliberate and solemn act of onr souls, we resign and give up, with ourselves, the children also which God has graciously given us, to the Lord Jesus, to be to him for a people, and for a name, and for a praise, and for a glory ;* to be Christians, devoted to his honour, and employed in his service; to be members of that body whereof he is the head, servants in that family whereof he is the Master, and subjects in that kingdom of his among men, which is incorporated by that great gospel charter. Disciple all nations into the name of the Father, Son, and Holy Ghosts then we may bring our children to Christ: we present them to him,** (a poor present to him who has a world of angels at command, yet such as he requires and will accept of,) as living sacrifices, which we desire may be holy and acceptable; it is onr reasonable service.

Parents are invested by nature in a right to their children, and an authority over them for their good. A daughter in her father's house was accounted by the law not sui juris — her own right ; he could disannul her vows.' Now this right in our children we must not only acknowledge to be subordinate to that prior superior title God has to them; for we arc only the fathers of their flesh, he is the Father of their spirits;^ but we must also transfer to our Lord Jesus, whom the Father has constituted the great trustee, both of all the powers vrith which he intended mankind should be ruled, and of all the favours with which he intended mankind should be blessed*

Our children are God's children; (they are my sons and my daughters, saith God, which thou hast home unto me f) and therefore it is sacrilege to alienate them from him, and to devote them to the service of the world and the flesh ; it is profaning the holy things of the Lord our God. And it is our duty to dedicate them and dispose of them as he directs. Now he directs us to give them up to Christ; to enrol them among his disciples; to enter thetr names among his servants,' who being bom in his house, belong to his family, and are entitled to the protection and provisions of it, and taken under the order and discipline of it.

That is a great word, and speaks much of the dignity and power of our Lord Jesus; The Father lov-eth the Son, and hath given all things inta his hands,^ All the things that concern his honour and government, all his part of the matters in variance between himself and fallen man, he has put into the hands of the Mediator, as referee of Uie controversy, the

bRom. xii. I. t Ezek. xvi. 90.

c Numb. zxs. 5. fp&czvi. 16.

d Heb. xii. 9. f John iil. d&.

CHRIST'S FAVOUR TO CHILDREN.

blessed Day's-man, who has laid his hand upon us both. Now that which he reqaires of us (and with good reason) is, that we love the Son, and give all things into his hand ; all our interests and concerns; and particularly our children, who were made and bom for immortality, who are entered into a state of probation and preparation for eternity, whom therefore we commit to him as to their Guardian: by whose gospel, life and immortality are brought to light,^ and brought to hand.

Hereby we do honour to the exalted Redeemer, and recognize his authority; as one to whom the Father has therefore given power oyer all flesh, especially over the spirits of all flesh, that he should give eternal life to as many oi he had given him,^ as many of them. We own his dominion both in heaven and on earth, by owning his indisputable title to our children; both to their bodies, by which they are allied to the earth, and to their souls, by which they are allied to heaven and the world of spirits.

Hereby we confess, that as we ourselves, so our children, are more his than our own ; and therefore we desire that both we and ours may live to him. And in thus honouring the Son we honour the Father also; for Christ came to bring us to himself, that he might bring us to God.*^ Our children are therefore brought to Christ, the Mediator of the covenant, that through him they may be brought to God, as their God in covenant When Israel was taken into covenant with God, express notice is taken not only of their captains, and elders, and officers, but of their little ones, as parties to the covenant which the Lord their God made with them.i

Hereby we do toell for our children, the best we can do for them, for we g^ve them up to him who is able to do that for them which we cannot do, and which must be done for them, or they are undone. We know they derive through our loins sinful and corrupt natures; we know they are shapen in iniquity, they are called, and not miscalled, transgressors from the womb:^ what therefore can we do for them, but bring them to him who came to save sinners, to save them from their sins? They are bom polluted; and by presenting them to Christ, we bring them to the fountain that was opened for Judah and Jerasalem to wash in from sin, which is uncleanness." They are born distempered; and we jthus bring them to the g^eat Physician, to have their temperament corrects, to have their very constitution altered; to have not the mass of their blood, but of their minds, changed for the better, that as they have home the image of the earthly, they may also hear the image of the heavenly.^

Now this solemn surrender of our children to God

b 2 Tim. L10. 1 John xvU. 2.

iDeutxxix. 10-12. u Zcch. xiil. 1.

k 1 Pet iii. 18. m Isa. xlviii. & e 1 Cor. XV. 49.

as theirs in covenant, if we ourselves be in covenant with God, I think ought to be done by the ordinance of baptism; an ordin&uce peculiar to the Redeemer's kingdom, and a seal, as circumcision was, of the righteousness which is by faitfa,p and therefore, like it, belonging both to believers and to their infant seed. Our Saviour, when he instituted that ordinance, gave a double intimation concerning his gospel kingdom which was then to be set up. One was, that it must not be confined to the Jews^ but spread to the Gentiles; therefore go and mahe all nations disciples. The other was, that it should not be confined to that generation, and live and die with the apostles. It must not be (as the historian says of the Roman commonwealth) Res unius tttatis — a thing confined to one age ; no, it must continue, for Christ will continue at the bead of it, and in the midst of it, always, even to the end of the world. Now, as baptism did subserve the former design, and attended the progress of the gospel to the most distant regions of the earth; so we have reason to think it was instituted equally to subserve the latter design, and to attend the propagating of the gospel to the latest ages of time; that by taking early bold of the seed of the faithful, and giving their parents, and ministers, and consciences, early hold of them, provision might be made (as was by the altar, JSrd,) that nothing might make them cease from fearing the Lord :^ that thus a seed might serve the Lord Jesus, which should be accounted to him for a generation.' And by keeping up the entail, and as it were by a continual claim, the name of Christ might endure for ever, and his throne as the days of heaven.*

But waving this dispute; I insist upon that, in which I am sure we are all agreed, that our children are to be given up to the Lord Jesus; (and of his own do we give him, for he ^as bought them with a price ;^J that they may glorify him in body and spirit, and he may be honoured even by their ho-sannas. We lend them to the Lord, as Hannah did Samuel," that they may be his all the days of their life; and if they be so, they shall be his to the endless ages of eternity.

2. We must bring them to Christ, by seeking to him for them, as those who are surrendered to him. They are to be hut once baptized, but they are to be daily prayed for, and the promise sealed to them in! their baptism put in suit and pleaded with God in their behalf. These brought their children to Christ*' when they begged his blessing on them, and thus' we must bring oars to him; bring their case to him* the case of their souls, their precious souls, which ought to be laid nearer our hearts than any thing else i that concerns them. i

P Rom. iv. II. q Josh. xxU. 85, 34. r Pa. xxii. 29,30i

• Ps. Ixxxix. 28. t 1 Cor. vl. 20. '

■ 1 Sam. i. 9B.

CHRIST'S FAVOUR TO CHILDREN.

933

Wheo Christ was here upon earth, we read of many who applied themselves to him for mercy for their children: Lard, have mercy upon my ton,^ saith one; Lord, have mercy upon my daughter,^ saith another : and the children fared the better for the faith and prayers of the parents. And we may, as easily, come to him now he is in heaven, and more easily; and with the same petition: Lord, have mercy on my son, on my daughter, who is foolish, and vain, and carnally minded, (which is death,*) and mach ander the power of Satan. Even our little children's souls are to be prayed for; for we believe they are bom in sin, and foolishness is bound in their hearts; and we see how soon Corrupt nature appears and works in them, and how the tares spring up with the wheat: let us therefore be earnest with God for the operation of his grace upon their hearts betimes; that Christ be formed in their souls when they are young, and they may be sanctified from their infancy. They are thine, save themJ Ishmael was very young when Abraham prayed so affectionately, O that Ith-mael might live before thee /'

Our children are capable of being prayed for, and of receiving benefit by prayer, before they are capable of being taught, and of receiving benefit by instruction : and as their being baptized lays us under an engagement to teach them, so it gives us an encouragement to pray for them; and we should begin early to do it. Look up to Christ, and beg of him to bless them with all spiritual blessings in heavenly things, which will be the best 'provision and the best portion for them.

Be constant in praying for your children ; pray for them as duly as for yourselves, as St. Paul for his friends, making mention of them always in every prayer. Be particular in praying for them; pray for each particular child, as holy Job offered burnt-offerings for his sons, according to the number of them all ;* that you may be able to say, as Hannah, For this child I prayed:^ pray for particular blessings for your children, according as you see their case requires, for that grace which you observe their natural temper (or distemper rather) calls for.

Let us take heed lest our prayers degenerate into formality, and we pray for them only from custom, and in no better manner than we can soon teach them to pray for themselves, and for us too, by rote: but let us pray for them, from a principle of concern for their precious souls; in the prosperity and welfare of which their happiness, and our comfort in them, is bound up. When a child is born, there is a candle lighted that must bum to eternity, either in heaven or hell; the consideration whereof should awaken us to pray with all possible earnestness for the salvation of their souls, next to that of our own.

When they are little, tbey cannot pray for them-

V Matt xviL 15.

Matt XT. 23. I OeiL xvli. 18.

s Rom. viit 6. • Job I 5.

selves ; and if you do not pray for them, ^ho should? When they are grown up, it may be they are careless, and will not pray for themselves to any purpose, and then their case is the more piteous; it may be they are wicked and profane, and hate prayer, yet continue to pray for them, for while there is life there is hope, and while there is hope, there is room for prayer; and who knows but he who waits to be gracious, may at length be gracious to you, and your child that is dead may be alive again.*^

Have an eye to Christ in all your prayers for your children; let the prayer be directed to him, as it was here. It was in his name particularly that they were baptized, and therefore in his name they must be prayed for, and into his hands all our petitions to God must be pot We may with him plead their baptism: '* Lord, they are given up to thee to be thine; make them thine own, then own them as thine.'' Plead his interest in them as the children of his family, the lambs of his flock, the pets of his school; plead your dedication of them to him, and his acceptance of them; and resolve to leave them with him.

It is by prayer that we cast our care upon God; cast it upon the Lord Jesus, to whom the Father has committed all judgment, and who is intrusted with the administration of the prondential kingdom, in subserviency to the mediatorial kingdom. Our children are a considerable part of our care ; what they will prove, and what will become of them: we must by prayer cast this care upon Christ; and believe that the children of the greatest are not above the need of his care, nor those of the meanest beneath the cognizance of it.

3. We must bring them to Christ, by submitting them to the disposal of his providence. When we have by prayer sought to him for them, we must by a cheerful acquiescence in his wisdom and goodness, make ourselves easy concerning them; believing, that Christ knows what is fit for them and us, better than we do. We bring them to Christ, when we bring our will, concerning them, into an entire submission to his will; believing that he will be sanctified, and resolving that then we will be satisfied.**

Let us make Christ guardian to our children, not only when we are dead, but while we live; trust them with him, and put them under his protection; as Jacob did his children when he was parting with them, God Almighty give you mercy !^ and when he was parting from them, The Angel that redeemed me from all evil^ (and that can be no other than the Lord Jesus, the angel of the covenant) bless the lads !

When we can refer it to the divine will, whether our children shall be healthful or sickly, high or low, rich or poor, prosperous or crossed, thriving or declining in the world; whether they shall live ta

b I Sam i. 87.

> Qen. ilUU. H.

e 2 Sam. xii. 93. a Lev. x. 3.

f Geo. xlviii. 16.

CHRIST'S FAVOUR TO CHILDREN.

be old, or die young; provided it may but go well with their precious souls, and they may be happy to eternity ; then we bring them to Christ, as a skilful, faithful Physician, willing he should take what method he pleases with them, so he will but cure them, and save them. I have read of a good man, whose son being disposed of in the world, met with great affliction, which he once very feelingly complained of to his good father, who answered, (according to the principle I am now upon,) '' Any thing, child, to bring thee to heaven."

4. We must bring them to Christ, by subjecting them, as far as we can, to the government of his grace. Having laid their necks under the yoke of Christ in their baptism, we must teach them to draw in it, and use our interest in them, and authority over them, to keep them under that easy yoke, and bring them up in the nurture and admonition of oar Lord Jesus.'

Having got them enrolled among his servants, we must teach them, betimes, to know their Master, and to own his dominion over them, and their obligations to him; bring them into their Master's presence, bring them to see him, bring them to hear him, by bringing them to his word and ordinances. Feed your kids beside the shepherds' tents ;'* let them have family instruction, as soon as they are capable of receiving it, and be brought to sit under the public ministry, as soon as they are capable of not being a disturbance to it.

Bring them to Christ's feet, by taking pains to impress upon their minds the indispensable necessity of their being taught and ruled by Jesus Christ, of their believing his truths, and obeying his laws, in order to their present and eternal welfare. We brought them to Christ, by an instituted sign of their being his, in their baptism ; we bring them to Christ, by the instituted means of their being his, in their religious education; both those we second with prayer, that thoy may be his : thus far we must go, and farther we cannot.

II. You see how you may bring your little children to Christ. I come next to show you, for your encouragement, how you may hope he will receive those who are thus brought to him, and what entertainment they may expect; surely, something like the kind entertainment he here gave to these little ones: He took them up in his arms, put his hand upon them, and blessed them. Such visible, sensible signs of his favour we are not now to expect, but that which is more than equivalent in spiritual blessings.

Only let me premise, that we cannot be so confident of God's giving his grace to our children, if we in sincerity pray to him for it, and use the means, as we may be of his giving it to ourselves, if we do

r Eph. vi. 4. h Cant. i.6. i John HI. 5.

k Bfarlcix. 36. i Hos. xi. 1.

80. Many a godly parent no doubt has brought his children to Christ, as before directed, who, yet, have proved wicked and vile, and strangers to Christ, and come short of his blessing, but it has been through their own default. Many are sacra-mentally regenerated, and born again of water, by which they have been partakers of the Christian name, who, yet, are never really regenerated, and bom again of the Spirit, but live and die destitute of the nature of Christians. All we can say is, that if we thus bring our children to Christ, they stand much fairer for, and nearer to, his blessing, than if they be not brought to hinL There are promises and precedents which we may take encouragements from, and upon which we are caused to hope, that Christ will give them his g^ce, will work his good work in them, both as a token of, and as a qualification for, his good will towards them ; and if he do, it will be an addition to our comfort, that it is an answer to our prayers, and the fruit of our labours ; if he do not, it will be a support to us under our grief, to have the testimony of our conscience that, by the grace of God, we have in some measure done our duty, and then left the event with God, whose grace is his own.

Let us now observe the instance of Christ's favour to these children ; and inquire what we may expect that has some resemblance of it.

1. He took them up m his arms. See how Christ does more for humble believing supplicants than they can ask or think! it was only desired he would touch them, but he did more, he embraced them ; and it speaks not only his wonderful condescension, but his compassion and affection. A little while previously, when he had occasion to set a little child before his disciples as a pattern of humility, he not only set the child in the midst of them, which was sufficient to answer his intention ; but he took bim in his arms,*' to show his tender love to those who are as little children. (When Israel was a child then I loved Atm.' ) This spake the kindness our Saviour» had for the human nature and race; his ^(XavOpwwta ^^hisjoy in the habitable part of the earth, and his delight in the sons ofmen,^

Christ took up these children in his arms as one well pleased with them, and concerned for them; that the Scripture might be fulfilled which said concerning him, He shall feed his flock like a shepherd, he shall gather his lambs in his arms^ and carry them in his bosom.^ Time was, when he himself was taken up in old Simeon's arms.i* And he did himself pass throagh the age of infancy, to make it honourable and comfortable to the children of his people; and the expressions of his favour afterwards to little children, make it much more so : when their mothers and nurses carry them in their arms, and

m Tit iii. 3. o Isa. xl. 11.

Prov. viii. 31. P hvSne ii. 9S.

CHRIST'S FAVOUR TO CHILDREN.

935

are almost tired with the load, let them refresh themselYCS with this thought, that the Holy Child Jesus was carried in arms, and did himself take ap little children in his arms. When Moses was charged thus to bear Israel, he found himself aggrieved, Have J ctmeeived all this people ?^ Have I begotten ikem, thai thou shouldst say unto me. Carry them in thy bosom as a nursing father bears the suehing child? Bat what Moses complained of, Christ had complacency in; he took them up in his arms: it is bat one word in the original, kvajtciktoaiuvo^ — he inarmed them, he tooh them into his embraces ; as he did his spouse, who said with satisfaction, His left hand is under my head, and his right hand doth embrace meJ

Bat how may we hope he will take our children in his arms, when we bring them to him ? Surely we may promise ourselves no less than what David promised himself. When my father and my mother forsahe me, then the Lord will take me up.* We may hope,

(I.) That he will take them up in the arms of his power and providence; that he will hold their souls in life, and protect them from, or carry them through, the weaknesses and perils of the infant age: that he will ^ve kis angelsy*^ the little ones'^ angels, a charge concerning them, to bear them in their arms ;' and their arms are his arms, the arms of his power. The name of the Lord is a strong tower,^ into which the righteous are not only welcome to run themselves, but to bring their children; and where they and theirs may hope to be safe, so safe, as that no real evil, no only evil, shall befall them. The arm of the Lord is revealed in favour of the little ones, even of a sinful race; witness those of unbelieving murmuring Israel: Bat your little ones, though living in a barren wilderness, and likely to be made a prey, them will I bring into that land which I have promised, and you have despised.* Much more shall it be stretched out for the relief and preservation of the faithful seed, whose refuge the eternal God' is, and will be, and andemeath them are the everlasting arms; such are the arms of the Lord Jesus, which cannot faint or be weary, and by which all things are upheld, else they would sink.

That Divine Providence which supports children in their childhood, and carries them through that helpless age; which puts it into the hearts of parents to provide for them; which preserves to them their limbs and senses, of which they might, by a thousand accidents, be deprived in a moment; by which they ^ow in strength and stature; is to be mentioned to the honour of the Redeemer, to whom it is owing that the race of mankind continues in being Qpon the face of the earth, though guilty and obnoxious. It is in the Redeemer's arms, by whom

q Nbmb. x\. 12. y Cant ii. & • Ps. xxvii. 10.

t Matt XTiif. 10. n Pa. zci. 13. v Pror. xviU. 10.

w Numb. xiv. 31. x Deut. xxxiii. S7.

all things consist,^ that children are borne up, and carried on to foil age; for to him are owing all the reprieves of God's patience,' and all the gifts of his common providence. This we have all experienced ourselves, and must acknowledge it with thankfulness to the Redeemer's praise, as the royal Psalmist does: Thou art he that tooh me out of the womb: thou didst make me hope, and heepest me in safety when I was upon my mother's breast: I was cast upon thee from the womb; thou art my God from my mother's belly,*^ By thee have I been holden up, and therefore my praise shall be continually of thee.^ And what we have experienced ourselves, we may humbly expect for our children, if we bring them to Christ, to whom we have brought ourselves.

(2.) That he will take them up in the arms of his pity and grace; that he will in compassion to their precious souls, the case of which by nature is very piteous, undertake to cleanse and cure them, to sanctify and save them; that, as in his love and pity he has shed his blood to wash from sin, and so prepared the laver, he will, in love to them, and pity to them, sprinkle that purifying, healing blood upon them, that they may by it be washed from their sin, and sanctified for God, as their God.

The loveliest, sweetest babe we ever saw, though like Moses in the ark of bulrushes, exceeding fair, to admiration, yet, like him, it is born in a land of Egypt, in a house of bondage; like him, marked for the sword as soon as born; nay, it is like the infant in Ezekiel's parable, polluted in its own blood, and cast out to the loathing of its person ;9 it is shapen in iniquity, it is bom in sin, and its precious soul is defiled and deformed, and an object of pity. This is a melancholy thought, and a damp to the pleasure we take in our children. But this is a comfort: that Christ has compassion on them, has arms to gather them up in, and has given us hopes that he will say unto them. Live, yea, he will say unto them. Live ^ will wash them from their filth, will clothe them with his grace: (and the time will be a time of love indeed, both to them and us :) that he will embrace them, as the father of the prodigal did his returning son, when he fell on his neck and kissed him;" will receive them into the arms of a covenant of grace, out of which they shall never bo plucked, and in which they shall be for ever easy and happy.

2. He put his hands upon them:' they desired he would touch them, one touch from Christ has done wonders ; but he did more, he put kis hands on them, as he did on John when he said. Fear not; and as he did on many whom he cured; to intimate that virtue went out of him for the purpose to which ho intended it.

r Col. 1. 16. 12 Pet m. 15. b Ps. Ixxi. A, & e Ezek. xvi. 5, 9. • Luke XV. 20.

• Ps. xxit. 0, 10. d Ezek. xvl. 9,10. f Rev. 1. 17.

CHRIST'S FAVOUR TO CHILDREN.

But how may we hope that Jesas Christ will now put his hands upon us and ours ?

(I.) If he set us and ours apart for himself,^ as his own peculiar people, we may say he puts his hand upon us and ours: as the buyer lays his hand on the goods he has agreed for, they are now his own; as Jacob put his hand on the head of Joseph's sons, to signify not only his blessing them, but his adopting them, and taking them for his own, Let my name he named upon them.*^ This we hope Christ docs for our children, when we bring them to him ; he owns them for his ; and we may say they do in some degree belong to Christ, are retainers to his family.

It is an honour and comfort to have our little children called Christians, called by Christ's name; to have them numbered among his peculiar ones, among the servants born in his house, distinguished from the children of heathens, who have not the knowledge of God and Christ; to have them added to the church, which is God's treasure in the world ; planted in his vineyard, sown in his field, to be a holy seed, a seed for God; especially if we have some good hopes, through grace, that they are not only admitted to a place in the courts of God's house now, but are designed for his holy place above, for the congregation of the righteous there. If Christ will but put his hand upon them, and say. They shall be mine iu that day when I make up my jewels,' we have enough, we have all we wished for in bringing them to him.

(2.) If he give his Holy Spirit to us and ours, it may truly be said, he puts his hand upon us and them. The Spirit is sometimes called the finger of God^ and sometimes the hand of God ;^ so that Christ's putting his hand upon us,' not only puts us into a relation to him, but works a real change in us; lays hold on the soul for him, and puts his imagey as well as supencription, upon it. The laying on of hands was a ceremony used in conferring the Holy Ghost; and this we pray for, and hope for, from Christ, for our children, when we bring them to him.

And there are words upon which he has encouraged us to hope for this. We find it possible that children may be sanctified from their birth,*" that they may be filled with the Holy Ghost from their mother's womb;" nay, we find it promised. That God will pour his Spirit upon our seed, and his blessing, that blessing, that blessing of blessings, upon our offspring:° that hii Spirit upon thee shall not depart from thy seed:^ that his Spirit shall be poured out upon our sons and daughters :i that our children shall all be taught of the Lord, and great shall be their peace: ^ the New-Testament promise

f Pa. iv. 3. h Gen. zlviii. 16. i Mai. iit. 17. k Luke xi. 20.

1 Ezek. iii. 14. n Jer. i. 5. n Luke i. 1&.

o Isa. xliv. 3. p Isa. lix. 21. q Joel li. 38.

is to us and to oar children; not only that of the forgiveness of sins, but that of tlie gift of the Holj Ghost.* These are the true sayings of God; and we may put them in suit, and expect the performance of the'm for our children, when we bring them to Christ. And O that he would thus ptu his hand upon them,

3. He blessed them. He was desired to pray for a blessing for them, but he did more, he commanded * the blessing, blessed with authority; he pronounced them blessed, and thereby made them so; for those whom he blesseth are blessed indeed. Christ is the g^eat High Priest, whose office it is to bless the people of God, and all theirs. When he parted from his disciples at his ascension, he blessed them;" he left blessings behind him for his church on earthy and all the members of it the little ones not excepted.

When God took Abraham into covenant, be promised to bless him ; and the blessing wherewith he blessed him was, / will he a God to thee and to thy seed:^ but that was not all, he promised that in the Messiah, who should descend from his loins, all the nations of the earth should be blessed;" not only blessed hy him, but blessed in him, in that righteousness and salvation which should be wrought ont and brought in by him. The transferring of this blessing was the great care and business of the patriarchs ; Jacob and Esau strove for it, and Jac^b got it; the Jews sinned it away, for themselves, but not for the world ; and therefore, by the gospel, this blessing of Abraham comes upon the Gentiles,^ that comprehensive blessing, that God will be a God to them who believe, and to their seed: this blessing Christ has the conferring of, for he is the Mediator of the covenant, and Trustee of the blessings of it. Now if we, in faith, bring our children to him, as Mediator, we may hope he will bestow this blessing upon them with other the children of the church ; for St. Peter g^ves the Jews this reason why God, having raised up his Son Jesus, sent him to bless them, because they were the children of the prophets, and of the covenant.^ Now if we and ours be children of the prophets, and of the covenant, of the prophets by our assent to gospel truths; and of the covenant, by our consent to gospel terms, we may hope to inherit (and our seed after us) that blessing which Christ was sent to bestow.

The prayers made by the Israel of God, for all its members, from the least to the greatest, are encouraging to our hopes that they shall share in the blessing: our children are not only prayed for by us, as parts of our family, but they are prayed for by all that in every place call on the name of Jesus Christ,' their Lord and ours, as belonging to Christ's family.

r Isa. liv. 13. a Luke xxiv. 50. X Gal. iii. 14.

■ Acts ii. 38, 39. V Gen xvii. 7. 7 Acts iii. S&, 26.

t Ps. cixxiii. 3. « Gen. xii. 2, X ■ I Cor. 1.9.

CHRISrS FAVOUR TO CHILDREN.

937

to the nursery in that family; the welfare and prosperity of whichy all who are concerned for the perpetuating of Christ's name and throne, cannot hot have a particular and tender concern for. In bringing them to Christ, we hring them within the prayers of all good Christians; which we hope may obtain a blessing for them.

The promises made to the Israel of God are yet more encouraging; especially since Christ came to confirm ike pramises made to the fathers,* that in him they might be Yea and Amen. Now it is promised, that the generation of the upright shall he kUssed;^ that the seed of God's servants shall be established before him ;^ that they shall be so remarkably pious and prosperous, that all who see ikem shall acknowledge them,^ that they are the seed which the Lord has blessed. Lord, be it unto thy servants according to the word which thou hast spoken.

III. The Application.

1. Let me hence address myself to children, to little children^ to the lambs of the flock, to the youngest who can hear with understanding :* will not you be glad to hear this, that the Lord Jesus Chrijit has a tender concern and affection for you ; and that he has blessings in store for you, if you apply yourseWes to him, according to your capacity ? Shall I speak to you in the words of David ? Come ye ehildreuy kearken to me, and I wiU teach ffov/ as young as you are, tke fear of the Lord; nay, I would teach yon not only the fear of God, but the faith of Christ; and therefore address myself to you, in the ▼ords of St. Paul, Mg little children, of whom Itra-teil in birth again^ until Christ be formed in you,^ till his image be renewed upon you, and he live in you.''

You hear, dear little ones, what Christ has done for you, what favour he has showed to those of your ege: and will not you put in for an interest in his favour, and the provisions he has made for the entertainment of children? Has he thus loved you, and will not you love him? Has he such kind thoughts toward yon, and will not you have dutiful thoughts toward him ? Does he invite you to him, and will not you accept of his invitation ? He says here: Suffer little children not only to be brought to me, but to come to me; to come as they can themselves, to make it their own act and deed; and do not forbid them, for it is possible, that of those of their age may be the kingdom of God, that they may get to heaven.

You love those who take notice of you, and play with you, and give you toys; and will you not love those who pray for you, and instruct you, and would brin^ you to be acquainted with the best things ? ^ ill you not reckon them your friends indeed, who ^ek the welfare of your souls, your eternal welfare ?

Be sensible betimes of the corruption of your na-

* Rom. zv. 8. e P& cii. 28.

\> Pa. exit. 9. d In. vl. 0.

ture, that foolishness is bound in your heart; and give all diligence to get a change wrought in yon. Begin betimes to put a difference between God's name and other names, God's book and other books, God's day and other days. Be dutiful to your pa-rentsj and labour to be a comfort to them. Love prayer, learn to pray, and be much in it. Mortify your passions, keep them under, and do not indulge them. Hate and abhor lying, and make conscience of speaking truth.

There are little books, both of counsels and examples, suited to your age: ** The Token for Children,'' by Mr. Janeway, and Mr. White's Little Book for Little Children; which you should not be strangers to. Love your catechism, and hold fast the form of sound words, which you have heard; but above all, see to it that from your childhood you know the Holy Scriptures, which are able to make you wise to salvation.

Lay yourselves at Christ's feet, and he will take you up in his arms. Give yourselves to him, and he will g^ve himself in his graces and comforts to you. Lie in his way, by a diligent attendance on his ordinances, and he will not pass by without putting his hand on you. And if you value his blessings aright, and be earnest with him for his blessings, he will bless you with the best of blessings, such as will make you eternally blessed.

2. This passage affords both direction and encouragement to Christian parents: I write unto you fathers, and unto you mothers, who have a tender concern for your children, and desire they may do well, and would fain do well for them. Observe the entertainment Christ gave to the children who were brought to him, and see it written/or your learning.

(1.) Let this direct us, who are parents, concerning our children. We have seen how we are to bring them to Christ; and have we thus brought them to him ? We brought them to baptism; but did we thereupon bring them to Christ? Was it done as unto the Lord ? If it was, let us now make it to appear. Have we brought our children to Christ, with hopes that they have been accepted of him ?

[I.] Let us then still bring them to him, by faith and prayer, according as their case requires; be daily laying them at his feet, by resigning them to his conduct, and referring all events concerning them to his wise and gracious disposal; be daily putting them in his arnu, by entreating his favour towards them, as that which is the life of their souls, and better than the life of the body.

You see here what to desire and pray for, for your children: that the Mediator's blessing may be their portion; for that is a portion for the soul and eternity, a good part that shall never be taken away from those who have it. Covet not great things in

e Neb. vm.2. ff Gal. Iv. 19.

f Ps.zxxiv. 11.

h Gal. ii. 20.

d38

CHRIST'S FAVOUR TO CHILDREN.

the world for them, a little will senre to bear their charges through it; bat be earnest with God for blessings for them in heavenly things by Christ Jesus ; let them have these, and they have enongh.

When you bless your children, (and it is good sometimes to do it solemnly,) let your eye be to Christ, in whom alone it is that blessings are entailed on us and ours, and through whose hand they are derived. The patriarchs in blessing their sons had an eye to a Christ to come; and to him, now he is come, much more ought toe to have an eye.

Pray daily with your children, and servants; that they may hear you pray for them, and may thereby be taught and quickened to pray for themselves. I hope none of you dare live in the neglect of family prayer, dare omit it, either morning or evening, when you know that, instead of the blessing of Christ, the wrath and curse of God is poured out on the families that call not on his name* While you and your families live without prayer, you live without God; you make no joint acknowledgment of him, and can expect no joint receiving from him. It may justly be feared that those who throw aside so necessary, so comfortable, so advantageous a duty as family prayer is, do not make conscience of secret prayer neither, but frequently omit it, or at least do not make a business of it, but suffer it to degenerate into a formality. And how can you expect daily blessings upon your children, if you do not daily ask for them ? or to have an interest in the intercession which Jesus Christ is continually making for us in heaven, if you do not pray continually morning and evening, in the virtue of that intercession. Have you settled a correspondence between Christ and your families, by devoting your children to him in their baptism ? and will you not keep up tliat correspondence ? How can you expect the benefit of it, if you do not on your part keep it up ?

You who have the charge of families, remember that you are Christians, and ought in that capacity to confess Christ, and to own and honour him before your families. There is such a general disuse of Christian conference, that most are ashamed by that to acknowledge Christ before their neighbours ; but they cannot have that pretence to decline it before their own children and servants. If therefore with the heart you believe unto righteousness,'^ think how necessary it is, that thus with the mouth you make confession unto salvation. Remember that your family is a family of Christians, not a herd ofnegroest I should say a herd of brute beasts; (for those who have charge of negroes ought to pray for them, and to have them prayed with ;) and you look upon them as no better than brute beasts, if you do not pray with them; nay, and worse, for the

i Jer. X. 86.

k Rom. s. 10,

1 lAL i. 3.

ox knows his owner, and the ass his master^s crib,' but you go not before them in acknowledging their great Owner, nor lead them to the footstool of their Master's throne of grace. But I hope better things of you.

Use the baptism of your children, as an argument with yourselves to pray with them; and then you may use it as a plea with God, for the mercies you ask of him for them. *' Lord Jesus, I have presented my children to thee* and thou hast accepted them. I still present them to thee, and wilt not thou still accept them? Thou hast blessed tbeai: wilt thou not say they shall be blessed ? and then they are blessed indeed.''

[2.] Let us then bring them up for him. Have we any good hope, through grace, that Christ has owned our dedication of ours to him, has taken them up ia his arms, put his hands on them, and blessed them ? let us then receive each of them from him again, as given to us with the same charge that Pharaoh's daughter gave to Moses's mother, Tahe this child tmd nurse it for me. You are to look upon your children as given up to Christ, and to manage them accordingly.

Has Christ showed such a tender affectioD to your little children? be not yon then hardened against them, do not rule tliem with rigour; provoke them not to wrath,*° lest they be discouraged. Be gentle among them, for so the nurse cherishes her children." Study to make your children love jon; and then every thing you enjoin them will be easy. When you are angry at them, let it be for that only, for which you know Christ would be angry at them; and that is for their sins, which must be restrained by tlie rod and reproof, not for their weaknesses and childish infirmities, which time will wear off". Has Christ blessed your children, and put honour upon them ? Do not you curse them, and give them such scurrilous language as Saul g^ve to his son Jona-than,<> lest you teach them to give the like to their inferiors. Bless; and curse not.

Have you given your children up to Christ? bring them up then in his nurture and admonition. It is not enough that you pray with them and for them daily, but you must daily instruct them in the things of God, and in all those things that will be profitable to them. It is observable, that immediately after the laying down of that great truth. That the Lord our God is one Lord, and of that great law. Thou shah love the Lord thy God with all thy heart, it follows, as an indispensable duty, and a means of keeping up religion in the world. Thou shali teach theni diligently to thy children: and look upon it to be one of the most needful pieces of work thou hast to do; more needful to get the knowledge of God for them, than to get estates for them, nay, than to

m Epta. vi. 4.

a 1 Theas. ii. 7.

o ] Sam. zz. 30i

CHRISrS FAVOUR TO CHILDR£N.

839

get bread for them. Thon shalt therefore not only hear them their catechism once a week, bat thoa shalt talk freely and familiarly of the truths and laws of God among them, with all gravity and serioasness, when thou sitteit with them in thy boase, and when ihou walhett with them by the way.P At night when thou Hest down, read a portion of Scripture to them, and oblige them to take notice of it; and again in the morning when thou risest up ; that thus the word of Christ might dwell in them richly. Yoa know they cannot learn Latin, but they must go to school every day; nor learn a trade, bat must go to shop every day; and ought tlicy not to have daily instructions out of the word of God, in order to their getting the knowledge of Christ, which is infinitely more excellent ?

Take particular care to bring your children acquainted with Jesus Christ, the true treasure hid in the field of the Scriptures; Christ and him crucified, Christ and him glorified. You call the baptizing of jour children, the chrutening of them. I wish you would consider it; and think, how little it will avail them to have been christened, if they do not learn Christ, if they be not taught the truth as it is in Jesus.** Let not your children rest in a mere natural religion; that is good, it is necessary, but it is not enough. You must make them sensible of their need of Christ, of their lost and undone condition without him; must endeavour to lead them into the mysteries of our reconciliation to God, and our redemption from sin and wrath, by a Mediator; and 0 that they may experimentally know him, and the power of his resurrection !

In teaching children the knowledge of God, both the parents are concerned to do their part. Solomon speaks both of the instruction of the father, and the law of the mother;' but when they are little, the mother has a greater opportunity of instilling into them that which is good, and ought to improve it. Timothy got to know the Holy Scriptures from his childhood, by being brought up under a good mother and grandmother ;* and king Lemuel, when he is come to the throne, forgets not the prophecy that his mother taught him.*

And as in other accomplishments of your children, M> in the business of religion, which is their best and true accomplishment, you must, as they come to be capable, pat them on to advance. When they have gone through their learning, you put them into business; when they have served their apprenticeship, you set them up for themselves; and thus when you have brought them to some competent knowledge of Christ, and have some reason to hope that the Spirit of grace has begun a good work in their souls, persuade them to take the covenant of baptism upon themselves, in the use of the other

f Deut. yi. 4—7. > 3 Thn. i 5.

q Eph. iv. 90,91. r Prov. L 8. « prov. xxxi. 1.

seal, that of the Lord's supper, and so by their own act and deed to join themselves to the Lord. TeL them,'' You brought them to Christ when they were infants, you have been ever since showing them the way to him, and now they must come themselves to him. Though they be weak, if they be willing,'' you may assure them, ** they shall be welcome ; 'for those who come unto him he will not, no, he will not cast them out" If they sit down at his feet to hear his words, he will take them up in his arms, and bless them."

And there is one thing more, in which I must be a monitor, particularly; else I should not be a faithful monitor to parents, who have brought their children to Christ, and who hope that he has blessed them, and that is, that they be careful how they dispose of them in the world when they are grown up, lest by an error here, they undo all that they have been doing for them. In putting them apprentices, placing them in callings, and in marrying them, let Christ be consulted about it; let the interests of the better part be consulted in it. That is best for them which is best for their souls, against which yon should not be swayed by any worldly interests or regards whatsoever. If you have laid a good foundation, let it be your care and endeavour that it may be built upon.

(2.) Let this encourage us, who are parents, con* cerning our children ; and enable us to think of them with comfort and hope, in the midst of our cares about them. They are dear to us, we look with pleasure upon these olive plants round about our tables, yet not without a mixture of pain, because children are (as we commonly say) " certain cares, but uncertain comforts ;" these arrows in the hand, may prove arrows in the heart ;^ Absalom, whose name signifies The peace of his father, lived to be his greatest trouble. But when we consider that we have brought them to Christ, and he has received them, we cannot but thank God and take courage. When we wish well to them, we would willingly hope well; and this is ground of hope, that our Lord Jesus has expressed so much favour to little children,

[1.] litis may comfort and encourage the tender careful mothers in nursing them, that they are carry-ing those in their arms whom Christ has tahen up in his. Not only their natural affection to them, as pieces of themselves, may sweeten and ease the pains they take about them; that makes even the sea monsters draw out their breasts and give such to their young ;^ but their gracious affection to them as members of Christ, as beloved of him, and partakers of benefit' by him, may much more do it. You are careful for them with all this care; they require a constant attendance, and many a time, it may be,

a John vi. 37. ov Mfft a double negative. ▼ Ps cxxvii. 4. w Lam. iv. 3. X 1 Tim. vi. l.

CHRIST'S FAVOUR TO CHILDREN.

break yoar sleep; but if yoa do it as unto the Lord, if yoa have an eye to Christ in it, <* This I do for a child that is adopted into his family, as well as bom into mine \*' you may depend upon him to pay you your wages,^ though it be your own child. Your care about your little ones keeps you from church, it may be, many a ^me ; and keeps you, that you cannot spend so much time in your closets as you used to do; but if thus it be sanctified by an eye to our Lord Jesus, and by your prayers to God for them as his, more than as your own, you are therein truly serving the Lord Christ yourselves, and not only so, but are breeding up servants for him, that you hope will be vessels of grace and glory.

[2.] This may comfort and encourage us if our children labour under any bodily weaknesses and infirmities, if they be unhealthful and often ailing, which is an allay to our comfort in them ; let this serve to balance that, If they belong to Christ, and he blessed of him, they are blessed indeed; and nothing amiss of that kind shall be any prejudice to their blessedness, or diminution of it, but may, being sanctified, become rather a friend and furtherance to it. Many have been the wiser and better, the more humble and heavenly, for their having borne the yoke of affliction in their youth.* You see what an affection Christ discovered for these children; and may conclude, by reflecting upon yourselves, that he has a particular tenderness for children in affliction; those are commonly most indulged by their parents that are sichly; and like as a father pities those children,* so does the Lord Jesus much more, as he often evidenced when he was upon earth. As the abiding illnesses of the children are the parents' continual affliction, it is a cross they are to take up daily; so the abiding compassions of Christ toward them, ought to be their continual consolation, and a cordial they may have recourse to daily.

[3.] This may comfort and encourage us in teaching and catechising our children, in giving them a pious education, and in praying with them and for them, that we are doing it for Christ, that we are workers together with him. And we may hope he will work together with us, and then our labour shall not be in vain. If we have given them to Christ, they shall be taught by his Spirit, and are within the reach of that precious promise, that all shall know God, from the least even to tlie greatest.'' It may be they are dull and slow, and not so apt to learn as we could wish : Christ's own disciples were so, yet be bore with them, and brought them at last to a full assurance of understanding; and therefore despair not concerning your children who are but of a small capacity. It may be your children are hopeful and forward, and very promising; and it is your joy to sec it, in hopes they will be ornaments to

7 £xo<l. ii. 0. • P& ciii. 13.

s Lam. iii. 27. b Heb. viii. U.

your families, but it ought to be much more so, io hopes they will be, in their day, faithful servants to the interest of God's kingdom among men. And what prospect can be more pleasing next to that of our own everlasting bliss, than to have good hope, through grace, that our children shall be praising God on earth, when we are praising him in heaven; and that we and they shall be, together, for ever praising him. I have no greater joy, says the apostle, than to hear that my children walk in the truth,

[4.] This may comfort and encourage us in all our cares concerning our children when they grow up, in providing for them, and disposing of them. If we have in sincerity g^ven them up to Christ, and he has accepted of them, we may hope, he will dispose of every thing that concerns them for the best, and they shall in this world reap the benefit of the promises made to the faithful and their seed,' and the prayers made by the faithful/or their seed. If they be not feasted, yet verily they shall be fed; if we have but little to g^ve them, yet the blessing of Christ upon that little, will make it every way better to them than the riches of many wicked.^ Many, no doubt, have had reason to acknowledge, that their comfortable passage through this world has been very much owing to the blessing of Christ, upon their early dedication to him, and education for him. If Christ has taken up our little ones into his arms, provided they do not by their wickedness throw themselves out of his arms, we may be sure, he is able to keep what we have committed' to him, through all the attempts of an insnaring world; that be will never drop them, neither shall any pluck them out of his hands.

[5.] This may comfort and encourage us, if our children be removed from us by death in their childhood ; (this is a common case; that which came forth like a flower, is soon cut down, and the gourd which came up one night, and which we were exceeding glad of, withers the next night, and leaves us in tears. Now it is enough to silence us in such a case, that it is the Lord that gave, and the Lord that takcth away, and if he takes away who can hinder him? May he not do what he will with his own 1 Let Aaron therefore hold his peace,' for God is glorified. But this goes further, and may satisfy us;) that if Christ has owned them in the kingdom of his grace, he will receive them into the kingdom of his glory» We are indeed kept in the dark concerning the state of those that die in infancy, they are left to the mercy of God; but the children who are given up to Christ by their believing parents, are not left to uncovenanted mercy. The Lord knows them that are his, though we do not; but we may hope that it shall go well with those whom Christ has taken up in his arms.

e Pa. xxxvii. 35, 36. • John X. 38.

d Ps. xxxvli.3. 16. f Lev. X. a.

CHRIST'S FAVOUR TO CHILDREN.

041

and blessed ; and, that he was so well pleased with the cbildren's Hosannas, even in the Old Jerasalem, will reckon himself glorified by their Hallelujahs in tbc New Jemsalem.^

[6.] This may comfort and encourage ns if we sboald be taken away from oar children by death, while they are little: (this also is a common case, and a moumfal one; we know not how soon we may fall under the arrests of death, and may see the day, that awful day, approaching, which will cut off the number of our months in the midst. In such a case, as to our own souls, we may perhaps be able to say, as our Master did, with an air of triumph, " Now we are no more in this world.'"' O that we may be able, at such a time, with this cheerfulness, to say so! But, though we should, yet, like him concerning his disciples, we must say concerning oar children, Sut these are in the world:) How shall we leave them ? Where and with whom shall we leave them ? With whom, but with him who has said, Leave thy fatherleti children with me, I will preserve them alive, and let thy widows trust in me ;* who has taken it among the titles of his honour, to be a Father of the fatherless^ and a Judge of the widows^ If we hare made Christ guardian to our children, let us make it appear we are entirely well satisfied in his wisdom and faithfulness.

But, [7, jr m//.] What may we have to comfort and encourage us, if our children should prove wicked and vile; if they should forsake their God, and the God of their fathers, and walk in the paths of the destroyer, notwithstanding our utmost endeavours to engage them for Christ ? It is very often a case in fact; we cannot deny it; it is possible the best parents may have the worst children; yet if we SHOULD SUPPOSE a falling from yraee and holiness adherent, which, through the divine condescension and compassion, might have availed to the salvation of such as die in infancy, that will not iNFERa falling from grace and holiness inherent: what Christ does herein, we know not now, but we shall know hereafter.^ But disputes in this case are cold com-

f Matt. xxi. 15,16. k Pb. Uviii. 5.

h John zvii. 11. i Jer zlix. ii. iJohnsdII. 17.

forts to the poor parents; whose hearts bleed and break to see the destructive courses which their children take, whom they thought they had lodged safe in the hands of the Mediator, for whom they have prayed many a prayer, and shed many a tear. They thought Christ had taken them up in his arms, put his hands upon them, and blessed them, but it does not prove so. What shall we say to comfort such ?

It may be some satisfaction to them, that however it goes with tlieir children, Christ will be glorified ; if they do not give honour to him, he will get him honour upon them. And if God be sanctified wo ought to be satisfied, and with reverence to behold both the goodness and severity of God; on them which fall, severity; but towards them who stand, goodness, if they continue in his goodness.™

But it will be yet more satisfaction to them, if they have the testimony of their consciences for them that they have done their duty; which they did, with a resolution to leave the event with God. They knew they could not give grace to their children; but their hearts can witness for them, that to the best of their power, they digged about these barren trees, and dunged them,^ as the dresser of the vineyard did ; and if they bring forth fruit well, they shall .have the comfort, and God the glory; but if not, they must be content to see them cut down, and though they cannot have comfort in that, yet God will have glory, and they acquiesce.

But the greatest comfort of all in such a case is, that the unbelief and disobedience of their children shall not make void God's promise to them, and therefore ought not to make void their comfort in God. Though Israel he not gathered, yet shall I he gloriousJ* Abraham is happy in heaven, though there be those in hell who can call Abraham father. It was the comfort of holy David, though he saw a great deal of sin and trouble in his family. Although my house be not so with God as I could wish it, yet I am sure of this, he has made with me an everlasting covenant, which is well ordered in all things and sure, and that is all my salvation, and therefore shall be all my desire,^

m Rom. si. ss. • laa. xliz.5.

B Luke xiii. 8,9.

P a Sam. xxlii. 5.

MEMOIRS OF MRS. RADFORD.

(FROM A COPY IN MRS. SAVAGE'S HAND-WRITING.)

Eleanor, the third daughter of Mr. Philip Henty, was bom at Broad Oak, July 2dd, 1G07, being Tuesday. Her father writes in his memorandum of it, '* Blessed be God, who was present in the time of need."

She was baptized privately, July 27th, by Mr. Jonathan Edwards, of Jesus College, in Oxford.

Her natural temper, from a child, was timorous.

She had her name Eleanor appointed her by the last will of her grandfather, who died half a year before she was born.

While she was a child, she had frequent illness, which the Lord graciously brought her through. She was of a very tender, loving, and toward ly disposition, and became acquainted betimes with the things of God, of which, through her great modesty and self-diflSdence, she was not very forward to express herself, but very sincere and industrious in her converse with them.

She began early to write-sermons, and the daily family expositions of the Scripture, and what she wrote she made use of; for while she lived, in her daily reading of the Scriptures in her closet, she read along with them the expositions she had written. She gathered, in writing, what she thought observable in the books she read, or in the papers communicated to her, and kept it together.

She was married to Mr. Samuel Radford, a tradesman in Chester, January 1st, 1688-9; and as, by the grace of God, she was enabled to do the duty of, so she bad abundance of comfort in, that relation.

What account we can find among her papers since her death, concerning her spiritual state, and her communion with God, is only a constant register which she kept of all her approaches to the Lord's Supper. She made her first approach in the seventeenth year of her age, and then vnites thus:

" I was advised by my father to put these three questions to myself, for my help in preparation, and to examine myself upon them: What am I ? What have I done ? and, What do I want? And by these three questions I did search and try myself, accord-

ing to my weak ability, and what was amiss therein I humbly beg of God to pardon. .

'' Question 1st. What ah I ? Am I ia a state of sin, or in a state of grace; a child of God, or a child of the devil ? Have I renounced ail for Christ!

" Answer. I hope I can say, in the truth and uprightness of my soul, that I have renounced all my sins, and taken Jesus Christ to be mine, and given up myself to him to be his.

" Question 2nd. What have I done?

'* Answer. God knows, and my own conscience knows, how greatly I have sinned against, and provoked, the pure eyes of his glory.

**• 1. The sin of my nature testifies against me, and I desire to testify against it* Lord, forgive the sinfulness of my nature.

" 2. The numberless number of actual transgressions which I have been guilty of.

'* In thought: Which of the commandments have I not broken ? Who can understand my heart sins ?

** In word: Telling untruths—^some, since I have known to do better. I am convinced that my vain and idle words must come into judgment, and my idle unprofitable letters too.

** In deed: Omitting known duties. I have not been so frequent and constant as I should have been, in the duty of secret prayer; in reading God's word, and singing his praises alone. Committing known sins. 1 have not carried it aright towards my relations, superiors, inferiors, and equals. I have not been diligent to use my uttermost endeavours, as I should have done, for the salvation of the souls of those with whom I have conversed. I have always had too good an opinion of myself. Lord, humble me for my pride. I have enjoyed great means of knowledge, and yet am very ignorant of what I might and should have known. I have often quenched the motions of the Spirit, and not hearkened to the voice of my own conscience. Lord, who can tmderstand his errors ? Cleanse thou me from secret faults. My sins have been more aggravated than the sins of others, having been committed against

MEMOIRS OF MRS. RADFORD.

943

light and conviction. Having drawn up this bill of indictment against myself, next comes in,

*'Qwition3d, What do I ^ant?

** 1. I want pardon for these and all my sins.

" 2. An interest in Christ, as my Redeemer and Savioar.

*' 3.1 want to ha ve my strong cormptions weakened;

" 4. And my weak graces strengthened.

*' These, and many more, I expect, and desire, to bare supplied at the Lord's table.

'* The Lord will supply all my wants out of his falness. Amen. I was admitted to the Lord's table this February 17th, 1683-4, where I felt unspeakable sweetness; then and there the knot was tied, and the bargain made, which I would not release for a thousand worlds. I desire from the bottom of my soul, to bless God that ever I knew the meaning of a sacrament I have this day felt that in my soul, which did much warm and refresh me, namely, a full persuasion of the love of God to me; and I desire to love him better than ever. I have heartily closed with him to-day: my soul hath said, N&ne hut Chriit, none but Christ. The Lord make my heart more and more sound herein. The exhortation was that of Christ's, Go and sin no more"

On the next opportunity she writes; '' I came away greatly comforted, and more sensible of the love of Christ to me, and I hope I shall have cause to bless God for this day as long as I have a day to life. The exhortation was. Psalm Ivi. 13. Thou hast delivered my soul from tleathy wilt thou not deliver my feet from falling ? He that hath done the greater will do the lesser.'^

On another: *' This was a price put into my hand to get wisdom. Blessed be God. The duty pressed was, to continue with Christ in his temptation: the Lord help me so to do."

" Another precious day of grace. I was a guest at the blessed table, and must say, as Mephibosheth, Who am /, that thou shouldest looh upon such a dead dog as I am f"

" Another sweet opportunity, wherein I have, as veil as poor I could, given myself to God wholly, only, and for ever. Amen.'^

On another: ^' I have to-day, by the unspeakable goodness of my God to me, come away from his table with abundant consolations and satisfaction, because I hope I am in Christ Jesus. I am grieved that I walk no more closely with God. O that the sweetness I have found to-day may engage me to more watchfulness. I have this^ay, with an eye of faith, seen the great love of Christ to me; I tasted it, and was refreshed. Blessed be God, I had a comfortable day of it; I endeavoured to set faith on work, and came away comforted."

At another time: '' A sweet opportunity; the duty pressed was. Arm yourselves, lihewise, with the same mind:*

At another: '* A wonder of mercy, that I, who am not worthy of a crumb from the table, should be admitted to sit at it, and feast, not only with but upon the Lord. How is it ? I have renewed my covenant afresh with him, and deliberately chosen him for my treasure; and now, I bless God, I count the world, and all things on this side him, but trash."

'' Another precious opportunity. The duty pressed was. To worh out my own salvation with fear and trembling. The Lord help me in it, and worh in me both to wUl and to do,*'

At another: '* From Phil. iv. 1. So stand fast in the Lord, my dearly beloved."

At another: ''The exhortation was from Ps. cxvi. 16, Truly I am thy servant"

At another: '' From 1 Samuel xii. 24. Only fear the Lord."

At another: ** From Romans xii. 1. Present your bodies a living sacrifice"

At another: '' This was an avouching day: I did afresh take God to be mine. The Scripture closed with was Deut xxvi. 17. Thou hast avouched the Lord."

At another: " Job x. 15. If 1 be wiched, woe to me. Woe, and a thousand woes to me, if / be wicked. I that have known more and professed more, and been more convinced than others. I that have had so many mercies from God, and so oft renewed my covenants with him. If / be wicked and must go to hell at last, (as all that are wicked most,) it will be hell indeed to me."

At another time: " I was minded of that great daty, in all my ways to achnowledge God, from Prov. iii. 6."

<< I was exhorted, from Hebrews xii. 1. to lay aside every weight, and the sin that doth most easily beset me.

" From 1 John i. 12. Not to sin.

'' From Psalm xxxi. 23. To love the Lord.

" From Rom. viii. 1. To walh after the Spirit.

** From 1 Cor. xv. 58. To abound in the worh of the Lord.

" From 2 Cor. v. 14, 15. To live to Christ.

** From 1 Thess. iv. 1. To walh so as to please God.

** From Colos. iii. 1—3. To seek the things above.

" From 2 Peter iii. 18. To grow in grace.

" From Ephes. v. 15, 16. To walh circumspectly,

<' From Ephes. iv. 22, 23. To put off the old man, and to put on tlte new man, I hope I have done that to-day, which I shall have cause to bless God for to eternity.

'' From 1 Cor. x. 12. Let him thatthinhethhestand-eth tahe heed lest he fall.

** A sealing day; the Lord did accept, and pardon. I did endeavour to give myself to Christ, deliberately, sincerely, freely, and, it shall be, for ever. The Lord keep it always in the imagination of the thoughts of my heart, and establish my way before him."

MEMOIRS OF MRS. RADFORD.

At another: '< The exhortation was, from 1 Peter i. 13. Gird up the loins of your mind. It was a sweet opportanity. What I have in hand is nothing to what I have in hope. Not unto me, O Lord, hut to thy name be the praise, I had the comfort; God shall have the glory."

At another: *< 1 Peter i. 22. Love one another. I was dead and cold at the ordinance, I would endeavour to make up what was amiss by after-diligence, The Lord set in with me.''

" 2 Samuel xxiii. 5. Yet hath he made with me an everlasting covenant. I did afresh take God the Father to be my chiefest good and highest end; God the Son to be my Prince and Saviour; God the Holy Ghost to be my Sanctifier, Teacher, Guide, and Comforter; God's word to be my rule in all my actions, and his people to be my people in all conditions. The exhortation was, to join in the angels' song, Luke ii. 14. Glory to God in the highest,"

Thus far before she was married.

At another time: << The exhortation was, Ps. Ixxxv. 8. Not to return again to folly. All sin is folly, but sin, after God hath spoken peace, is folly with a witness.'^

At another time : ** From Hosea xiv. 8. To have no more to do with idols. From Psalm xxiii. 6. To dwell in the house of the Lord. From Colos. ii. 6, 7. To walk in Christ with thanksgiving. From Isa. ii. 5, 6. Walk in the light of the Lord; that is, 1st. To walk closely in my family, in my shop. 2d. To walk comfortably; for God would have his people a comfortable people. From John viii. 10. To go and sin no more."

At another: ** I was very dull and drowsy some part of the time, but came away rejoicing that I had what I came for. The Lord help me to be the more busy after. The Scripture closed with was Romans vi, 12."

At another; ** The exhortation was from 1 Peter ii. 9. To show forth the praises of him who hath called

if

us.

'' From Joshua xxiv. 21—^23. Ye are loitnesses." ** From Dent. xxix. 9. Keep the words of this covenant."

** From Gen. xxix. 1. Then Jacob went on his way. Margin^ Then Jacob lift up his feet. When he had that view of God, chap, xxviii. 12. and made that vow to God, chap, xxviii. 20. then he lift up his feet

>f

" From Jer. xiii. 11. To be unto kirn for a nam and for a praise, and, therefore, to abstain from those things which make a dishonour and disgrace to God, and to abound in those things which are for his honour."

" From Eccl. viii. 11. Keep the hing*s commandment, because of the oath of God."

'' From 2 Timothy ii. 3. To endure hardness^

" From 2 Chron. xv. 14, 16. To seek with my whole heart. The Lord grant that the impressions of this ordinance may not wear off."

*• From 1 Cor. v. 11. To purge out the old leaven,**

" From Daniel xii. 13. Go thy way till the end be, for thou shalt rest."

The last she received was July 4th, 1697. '' The exhortation was from the practice of the eunuch, Acts viii. 39. He went on his way rejoicing."

These are some of the memorandums she

kept of these opportunities.

In her letters to her sisters there are many very savoury, pious expressions, that speak what her heart was full of.

'* This is the world of troubles and disappointments. I never saw so much of it as now. I desire your prayers for me, that I may be weaned from it more and more.

" I desire to be content in the place where God hath set me. O that I had wisdom to do the duty of it. I see we must not have every thing that we would have in this world."

She was seized with a fever, as it proved, though little suspected of several days, August 1st, 1697.

In the beginning of her illness she often expressed an entire submission to the will of God, however he should please to dispose of her.

It was the ninth or tenth day of her illness before it appeared perilous, and then it grew violent, and seized her head.

She breathed out her soul into the embraces of the Lord Jesus, August 13th, being Friday, between four and five o'clock in the afternoon.

She was buried in St Michael's Church, Chester, August 16th, being Monday.

Mr. James Owen preached her funeral sermon that evening, at her brother's meeting-place, on Rev. ii. 7. To him that overcometh will I give to tat of the tree of life.

MEMOIRS OF MRS. HULTON.

Ann, the youngest daughter of Mr. Philip Henry, was bom at Brt>ad Oak, November 25th, 1668; she was baptized by her father privately. When she was about a year old, she was sick aod nigh unto death of an ague, on which he notes, '* that she was freely given up to the will of God. Lord, do thy pleasure with me and mine, but contend not with a dry leaf."

He hath noted another ill fit she had when about a year and a half old, and adds, ** No sooner doth any thing ail my children but I am presently thinking it is for death. My own guilt, and sense of my unwortfainess, causes such misgivings, 1 Kings xvii. 18. but God is good."

She gave very early indications of a sweet and towardly disposition, and an aptness to learn above most of her sex and age, which induced her father, after she had learned to read English well, before she began to sew, to initiate her in the Latin tongue, «hich she took Tcry easily, but made no great progress in.

From a child she knew the Holy Scriptures, and read them with delight; spoke intelligently of Scrip-tore stories, and was betimes, as soon as she grew to any capacity, very well affected and-inclined to the exercises of piety and devotion.

Yet in her own reflections upon her childhood, (written in the year 16B8,) though she blesses God for the advantages of a good education, she bewails that the cursed fountain of original sin soon bubbled up. *< My childhood and youth" (saith she)'' were sinning vanity. I can remember nothing that I did in the world for many years, much less my sins: but when I now see what follies other children are gnilty of, I have no reason to think that I came behind them therein." She accuses herself of loving play, and being froward; though few of her age were more mild and tractable, and loved work and a book better than she did.

She soon made her Catechism very familiar to her,

and loved to hear and ask qaestions concerning the

things of God. Before seven years old, she learnt

to bear her part in the repetitions of the heads of

sermons in the family, having the happiness of a

very quick understanding, and a good memory.

3 p

When she was about eleven years old, she began to write sermons, and continued it all her days. What she wrote was good sense, well spelled, and the substance of a discourse. She kept her sermon-books very carefully, and in good order; she very frequently looked over and conversed with what she had written long before. Read under her own hand the account of the days of her youth. *' I soon learned " (saith she) " a course of external duties, and was pleased with the bare performance of the duty without looking at the manner how it was done; but at length it pleased God, who separated me from my mother's womb, to call me by his gp^ce, and reveal his Son in me. I cannot be punctual as to the time, but rather desire to make sure the thing. The merciful circumstances of this good work were, that it was done early in my days, and not attended with such pangs and terrors as some others endure. The Spirit of God convinced me and wrought on me by degrees. Many a time hath God spoken to me in a still small voice, and therein he considered my frame, but the less fine was paid at first, the greater rent I must expect to sit upon afterwards; perhaps, the least terror the more doubts afterwards. I might tell (saith she) long stories of the goodness of God in discovering to me the infinite evil of sin, giving me to mourn over it, quickening me to doty, especially to make sure work about my foundation, enabling me to close sincerely with Jesus Christ, which I think I have done as well as I coo Id, though never so well as I would. When God gave me some enlargements in holy duties, I rested much in them, and counted upon comfort and assurance; when, alas! I was not at all ready for it. But oftentimes my secret duties were more long than fervent; more external than internal." She complained to one of her sisters long after, that she found it was possible to lose much time even in the closet. Those that were intimate with her, could not, however, but observe, not only how constant she was to secret worship, and how she abounded in it, but what a discernible pleasure and delight she took in it.

In the sixteenth year of her age, she was admitted to the Lord's supper, February, 16d4, and with a great deal of satisfaction both to herself and her

MEMOIRS OF MRS. HULTON.

father, joined herself to the Lord in an everlastinc^ covenant never to be forgotten. After the second time of her approach to that ordinance, she made this remark of her spiritual state: ''I now fell into a very dall and lifeless frame. Drowsiness prevailed much: it was very grievous to me, and after many foils by it, I resolved, with tears, never to yield to it. How I got out of this frame I cannot tell, but this I know, that it was the work of the grace of God. It was a great hinderance to my progress in religion, that I did not open the case of my soul to those that were able to advise me; which proceeded from my reservedness, and has cost me dear. But this I did seriously promise to one that will be a witness against me if I lie, that whereas there are those who make excuses for non-attendance at the gospel-feast, I will not be excused/' Afterwards she thus writes —'* I was very full of complaints, and empty of praises. I had great supports, but few suavities; some sweet sabbaths and sacraments, but very many damps to my joys. Sin was exceedingly odious to roe, and I remembered, with shame, how I had «tiflcd convictions, and how careless and indifferent I had been in matters of religion; how pride and passion had most easily beset me; and how often God had called by his word and I would not hear. The place where I was planted was a vineyard, but It grieved me to think how I bad cumbered the ground by my barrenness; yea, brought forth wild grapes by relative miscarriages, and other sins, both of omission and commission. Blessed be God, that which I did I allowed not; with my mind I served the law of God, and delighted in it after the inner man. I esteemed holiness above any thing in the world, and had chosen God for my portion. I smarted greatly for some tongue-sins; some untrue words, though not devised, yet spoken in haste through inadvertency, were as a sharp sword in my bowels, and ray bones were broken through my own carelessness. The spirit of bondage long prevailed sadly; it cannot be expressed what straitness of spirit I found; how the wings of faith were dipt, and how the tempter conquered me. But when the sorrow of my spirit even tied my tongue, yet I loved to be alone before God, to be looked on by him ; and many a time hath he had pity. I cannot say that ever he was wanting to me, but made all grace to abound towards me. His word has been a means of conviction, of quickening, of comfort to me many a time, and I have found it sweeter than honey or the honey-comb. He restored my soul, he led me in the paths of holiness for his name's sake. It pleased God, some time after this, to make me more than ever sensible of the insufficiency of my own righteousness to justify me, and to show me my need of Christ, and his fulness; so that I counted all things bat loss that I might win Christ and be found in him. Thus did the Lord, many a time, wait to be gracious to me, when I was

like him who said, Why should I vffii for tAe Lord any longer ? At length the Holy Spirit, who came to convince the world, was pleased, (as at a certain time I was verily persuaded) to convince me of these ten things: viz.

'' 1. That God is my chiefest good, and that to know, love, and serve him, is my honour and happiness ; the greatest I am capable of.

'' 2. That Jesus Christ came into the world to save sinners; that he is able and willing to save me, and there is salvation in no other.

*' 3. That religion is the most amiable, pleasant, and beneficial thing in the world.

** 4. That much of the power of godliness consists in the great duties of self-denial and mortification.

*' 5. That I have sinned and come short of the glory of God, and am undone without Christ.

'< G. That the favour of God is better than life.

'* 7. That sin is the worst of evils, exceeding sinful ; an evil and an only evil.

** 8. That there will be no getting to heaven without much pains and difficulty.

*' 9. That I shall never be a loser by doing my duty.

«10. That I am infinitely obliged to God, who hath wrought these things in me*"

** Now," saith she in her papers, '* I fear I did every day act contrary to these convictions, not keeping up a continual watch over myself; bat commonly my daily failings passed not without sad reflections. I was solicitous to make sure my being joined to the Lord in an everlasting covenant, and thereupon I did vocally do it in Mr. Alleine's form of words; and did also subscribe with my hand to the Lord, which remains as a witness against me if I be false to it. Renouncing the world and the flesh, I did cleave to God in Christ alone as my sovereign Lord and Ruler, my chiefest good and highest end; and I never repented it, only that I did it no better. God was pleased sometimes gently to correct me by distempers of body, but in much mercy; for I had been as a bullock unaccustomed to the yoke, knowing neither how to want, nor how to abound; yet now I see he works all for yood, and do purpose, by his grace, to be well pleased with every thing that happens to me, because it is the will of God."

In a paper written in the year 1688, she thus mentions the advantages of her education:—" I was bom of one who had the honour to be of that office who are the messengers of the churches, and the glory of Christ; (2 Cor. iii. 13.) a labourer in the vineyard, though thrust out by men, yet at work in season and out of season ; and being it was so, my education was accordingly, in the nurture and admonition of the Lord."

<' As I grew up I havti strained at gnats and swallowed camels, often falling into sin. I did not prefer the word of God's mouth to my necessary food.

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947

My own iniquity prevailed, that is, flesh-pleasing in food and apparel, and sinful bashfalness in profitable qaestions/' '^ Yet," she adds, ** one evidence of my love to God is love to the sabbath day. It is the best day of the week to me. I am glad when it draws near; I feel the want of it before it comes. Another evidence is, mean thoughts of the world: my age exposes me to the contrary temptations: but whom have I in ketnen but thee ? and I would get above it. The promise-performing God has begun to perform that promise to me, (Romans vi. 14.) Sin ikail not have ttominion. Pride, that tympany of the sonl, by the applications of the heavenly Physician, is begun to be cured, though but begun. Psalm ciii. 2. Who healetk all thf diseases. Vain thoughts compass me aboui Uko bees. I am stung with them. My pride appears in my thoughts, pleasing myself with my own sayings and doings. O that I could say as David, Ps. cxxxi. 1. Lord, my heart is not haughty" She observes once after a sacrament, '< I thought that the apostle's method was taken. Let a man txemiM himself and so eat ; yet dull, lifeless, and unbelieving.*'

'* March 28» 1689. I was very proud, given to pleasure, with the neglect of God; and it does find me out; for they that observe lying vanities forsake their own mercies.*'

She mentions her father's particular advice to her to look to secret duty. Keep up that whatever you do, nothing will prosper without it; all g^ace grows, as love to the word of God grows.

This collection of her experiences she drew up when she was about nineteen years old, but, I believe, never any one beside herself saw it, or knew a tittle of it till after her death. For the top of her ambition was to be accepted of that God who sees io secret Any one that hath read these lines, which were the easy and natural product of her'pen, and of a piece with her discourses, will say there is something more in them than is usually found in such tender years, and will wish she had been more large and copious in the account.

She wrote also her father's exposition of the Scrip-tores in the family very judiciously, and made use of them in her private reading of the Bible. She gaTe befself much to the reading of good books, yet not neglecting the useful employment of her sex and place. Mr. Clarke's last volume of lives she read again and again with much pleasure, and was well versed in it: and ready, upon all occasions, to produce pertinent and profitable passages out of that and other good books for the edification of others: she was able, with the good householder, to bring out of her treasury things new and old. She made a large collection, in writing, of what she met with most remarkable in her reading.

How amiable and exemplary her deportment was

in all relations, as a daughter, as a sister, as a

3 p 2

friend, they who knew her can easily bear record: and, though it never appeared to the discouragement of the rest, yet it could not but be discerned that Mr. Henry had a special dear love for his little Nancy, and sometimes said she was the diamond in his ring.

In the twentieth year of her age she was married to Mr. John Hulton, a tradesman in Chester, April 26th, 1688; and she was equally yoked. Take the account of that turn of her life in her own words, in the continuation of the afore-mentioned papers:—

** After nineteen years' barrenness in the place where I first sprung up, God was pleased, by his providence, to put me into the married state, and transplant me into a new soil. It was an affair I thought of great weight, and I was much afraid of seeking great things for myself in this world therein. When I press it upon my conscience, I cannot bat acknowledge that I did therein commit my way unto the Lord, and did lay myself before him as white paper, for him to write his will upon me; and ac-coidingly, his providence brought it to a comfortable issue, after much distraction of mind about it."

April 21,1688, (a few days before her marriage,) she thus writes:—<' I did set myself before the Lord to repent of all the sins of my single state; and if sin were never bitter before, I think it was exceedingly bitter then, and, throagh grace, I did then renew my bold of God as mine."

Soon after this, she removed to Chester. '' That morning," she writes, " reading alone, in course, (Exodus iii.) of Moses's objections against going on God's errand, I was much comforted by God's answer, V. 12. Certainly I will be with thee. Applying that word to myself was very refreshing. Some time before this, reading Genesis xxviii. concerning Jacob's vow, it affected me, and I then, with some seriousness, entered into a solemn promise, that if God would be with me, in that present way, and provide for me, and make the issue comfortable, that then he should be my God; creatures should not have the throne in my soul. I would be more watchful against sin, and be more diligent and careful in his service."

Some weeks after her settiement at Chester she thus writes, under the foregoing record of her solemn vow:—*' Because deceit lies in generals, and because after particular foils by temptation my conscience reproaches me that it was for want of resolution, I now, in God's name, go forth resolving, not only in general to serve the Lord in holiness and righteousness before him all the days of my life, but particularly, in the strength of Jesus Christ, I resolve against the following sins:—fiesh-pleasing and inordinate appetites; passion and frowardness; drowsiness and weariness in the worship of God ; despising others; thinking or speaking ill of any; self-

MEMOIRS OF MRS. HULTON.

conceit and pride ; a lying tongue; all injustice in the calling wherein God hath put me; discontent in the condition allotted for me.

" I do likewise, in the same strength, resolve upon the following duties:—self-denial; meekness; liveliness in duty; reproving when there is opportunity; humility, and low thoughts of myself; truth, equity, justice, and charity: in general, making conscience of all God's commands.

Thus she set out in her new condition, and how strictly^ she adhered to the rules she laid down was very evident, as far as could fall under the observation of others. Some time after, she thus writes:— *' Because, through the necessity of my outward affairs, my secret duties are commonly limited and contracted more than formerly, I have been ready to fear that I have declined in grace, and left my first love. I am sensible of the prevalency of unbelief, and of God's withdrawings; but, though he slay me yet will I trust in him. I have this day promised seriously, to spend some time every day in converse with God. I see in a trade the shop must bo constantly attended, though, perhaps, for some time no profits come in; so the trade of religion must still be followed, though there be not, for the present, any sensible comfort and benefit. In this place where God hath set me, he doth require of me,

'' 1. That I get much knowledge and grace, because I have means for getting them.

*< 2. That I be very humble, because my gifts are small, and my attainments pdor, graces weak, and failings many.

'< 3. That I be ready for death, because I see many funerals. And because death at a distance did not affect ine, it pleased God to bring it nigh me in the death of a near, and that a very dear, relation, viz. sister Henry, February 14, 1688-9. The quarrel God seemed to have with me therein was upon the account of relative sins, and the omission of relative duties ; whereupon I endeavoured to repent of them, and renew my covenant in that matter. And because that providence did not do the work for which it was sent, shortly after, another dear friend whom I loved as my own soul, was suddenly taken away (Mrs. Bradbury); the circumstances of her death being such as I was near falling into myself, viz. child-bearing; it did much affect me with cares and thoughts about another world, which had been too little minded by me. After this providence, I was threatened by the illness of my dear mother; upon her recovery, my sense of the mercy obliged me to promise to be more freely willing to resign to the will of God another time; and surely there is all the reason in the world, when the great God condescends to grant my request, that I should say. His will be done. Sin hath much prevailed. Omissions witness against me, and a constant remissness in my walking. I cannot answer for

one of a thousand ; bnt^help is laid upon one that is mighty."

She became a mother, July 99, 1689, (but the child died in the birth,) on which providence she thus writes:—'* A day never to be forgotten; wherein I felt the bitter fruits of the sin of my grandmother Eve; that part of her sentence being fully fulfilled, / will greatly multiply iky sorrow. In sorrow iiau shalt briny forth. The peril and danger was much greater than ordinary; so that, as the Lord llvcth, there was but a step between me and death. My flesh and heart were ready to fail, and friends ready to despair; but God became the strength of my heart and my portion; and I trust he will be so /or ever. But, behold, what have these sheep done? The innocent I cannot say, but the less guilty, must die. O Adam, Adam! what hast thou done ? My comforts are taken away before 1 had well received them. Was it all lost labour? Surely no; 1 have good hope that heaven is something fuller for my babe. I shall go to her, but she shall not return to me. My God is instead of all to me; and were he not mine, sure it were impossible to bear up without sinking under those pains I endured, but the mercy swallowed up the affliction, and rejoicsed against judgment. I often promised to love him, and to live to him; and I do it once more."

From the consideration of this event, coDceming her first child, she hath sometimes said, ^' What need mothers have to pray for their children before they are born!"

Her next remark is, April 36, 1690. " I sickened of the small-pox, and though in perilous circumstances, yet was wonderfully brought through them: when I had received the sentence of death within myself, surely the Lord was ready to save me; and the mereies, the sweet meroies which I experienced in the affliction, I shall never forget.

*' I may truly say, with David» Unless thy law kmd been my delighty I should then have perished in mine affliction. But God doth seem by his providence to call me to be heavenly minded ; to be more humble; to take up with him as my happiness; to be less afraid of death; to abound always in the work of the Lord. Thou hast in love to my soul delivered it from the pit of destruction, for thou hast cast all my sins behind my back." Isa. xxxriit. 17.

In this illness, when she was asked how she did, her usual answer was," I shall be well."

June 29, 1091. " I received,'' she writes, *^ special merey from God, in answer to prayer. He was to me a present help, and did not only spare, but multiply, and gave me a living son, or rather, lent him to me for a while: and I have resigned him and myself to the will and disposal of our heavenly Father. How great is his goodness, and how great \s his beauty! Zech. ix. 17. I look upon every sin, after such a mercy as this, to be more deeply aggra-

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949

Yated than before. My gpreat unprofitableness under the means of grace, is that at the serious consideration of which my heart doth even melt, and my spirits sink; finding^ comfort in that Psahn, (ciiL 12.) At far M the tmst t* from the wtst^ so far haih he removed my iramgressiont from me; I thought, with joy, if it were so good for me to have my transgressions removed as far as the east is from the west, how much better would it be when they shall be removed as far from me as hell is from heaven."

On a sacrament day, May 6, 1094, in which it seems she had more communion with God than ordinary, she thus writes: ** Forget not ever, O my soul, the sight that thou hast had this day from Pisgah's mount of Canaan^s land. What shall I render to the Lord ? I have, at the Lord's table, seen my Redeemer as he was in his blood and sufferings; but shortly I hope to see him as he ii, though not aa I am. See to it then, O my soul, that thou purify thyself, even as he is pure/'

May 5, 1G95» she writes thus: '* This last month past I have received great mercy from God in the recovery of both the children from the small-pox; the one brought into great peril, the other brought through imminent danger, by a fever which seized him about three weeks after the beginning of the small-pox. What shall I render to the Lord for his great benefits? He^hath been trying me whether I coald freely give up my children, which. I hope, I having done, he turned the scale and restored them to mc. God having corrected me by the child's relapse, my own heart condemneth me for my own backslidings. Oh that now I might remember whence I am fallen, and repent and do my first works! I have been this day showing forth the Lord's death, and renewing my covenant with him: surely it is meet to be said unto God, < I have borne chastisement, I will not offend any more.' Amen, Amen."

November 19, 1695. In her confinement, after the birth of a child that died when nine days old, she thus writes: " God hath of late been proving and trying me, to do me good in my latter end. I looked for peace, but beheld trouble. My house hot made to grow; but the Lord who gave, quickly took away again; adored be the name of the Lord. And now, what doth the Lord my God require ? My greatest concern is to improve this providence. God hath (and so have I) been calling my sin to remembrance, that I may be humbled under his mighty hand, and cleave closer to him in love, dependence, and reso-lation; for even this is performed for me: and what have I to show now for my interest in him and relation to him! Is not my hope a groundless hope ? I do not ground it upon myself and my own right-eoasness, but Jesus Christ is he, concerning whom I say. Whom have I in heaven but thee ?**

March 1, 1096. '' Dare not, my soul, to deny that thoQ hast this day met with thy God at his tabic.

Silence, thou loud and clamorous unbelief. Never open thy mouth any more. God is willing to be mine, and who can say against it ? For, if be will work, who can let it? Only remember, that having received Christ Jesus the Lord, I must walk in him.'' Thus far goes her paper of experience, in which she seems to have given vent to her thoughts when they were more than usually enlarged. And if such as this was her converse with God, it will be of use to inquire what was her conversation in the world. No^ to mention the common characters of all the saints, which appeared eminently in her, nor the careful discharge of the duties of her particular relation, there are some things which have been observed concerning her, which were peculiarly exemplary and instructive.

1. That though she was so constant in her secret worship, and took so much deljght in her closet work, yet she ordered it with so much discretion, that it did not interfere with nor hinder her from any needful attendance upon her worldly affairs, in the house or shop. Every thing is beautiful in its season; and there is a way of abiding with God, and serving the Lord Christ in the particular calling wherein we are called, as well as in his immediate worship. The virtuous woman will look well to the ways of her household, and yet not neglect the ways of her heart.

2. That she was very industrious to promote the family worship in all the parts of it; contriving for it in its season, that nothing might put it out of time; calling to it; being ready to attend on it; and careful to prevent ail disturbance in it. If inferior relations would thus do their part, it would be a great help to the master of the family in the discharge of his duty. In her husband's absence she carefully and constantly performed all the parts of family worship herself. It being their custom to pray together morning and evening, she frequently prayed with him. She prayed much for their children, and carefully instructed them in the things of God as they grew capable. Her tender care of two orphans, the relations of her husband, which the providenee of God brought into their family, was very remarkable, especially her great concern for their spiritual welfare.

3. That she was very few of her words, not only in making of bargainn, but in her converse, iwift to hear and slow to speah; but when she did speak it was with wisdom, and to the purpose. She was like the still waters, which run deep but make no noise. One might observe in all her discourse, that she thought twice before she spoke once; and so prevented a deal of that guilt and grief which attend the multitude of words. Her speech was always with grace. She breathed forth a religious air in her common converse; and usually expressed herself in her converse with her friends in Scripture

MEMOIRS OF MRS. HULTOK.

language. The word of God dwelt richly in her, and, by the divine blessing on her great diligence in reading the Scriptures and other good books, (which was her daily practice,) she acquired a good stock of Scripture knowledge; out of which treasury she readily brought forth things new and old, which rendered her conversation both pleasing and profitable.

4. That she preserved an evenness and composure of spirit under all events; one should seldom or never see her ruffled or disturbed by any provocation, lifted up with any joy or cast down with any sorrow; but, whatever happened to weigh down one scale, her wisdom and grace suggested something to put in the other scale to keep the balance even. Upon the death of her father, an affliction that went so near her heart, how calmly did she apply those words of Thomas to his fellow-disciples when Lazarus was dead. Let vs go and die with him.

5. That she was very cheerful ii^her converse, and was far from that sourness and melancholy which some good people indulge themselves in, to the reproach of their profession; she made it to appear that she found the ways of wisdom pleasantness.

6. She was very charitable to the poor, and stretched forth her hand to the needy. She was always very careful not to make' the poor at her door stay long for their alms, for in that time, she would say, they might get another alms elsewhere. She loved to visit tlie godly poor, when they were sick, and discourse with them, and relieve them. She was one that devised liberal things, and sought opportunities of doing good.

7. On the Lord's day she commonly had her heart much enlarged in rejoicing and thanksgiving, and she used to refresh herself much on that day with singing of psalms alone at the time of vacancy from other duties.

8. She was very forward to promote works of piety and charity, and to stir up others thereto. Her zeal herein provoked many. She delighted in opportunities of showing kindness to others, and was very courteous in her behaviour towards all.

9. She was very frugal of her time, and was observed by those about her to be continually employed.

SOME SAVOURY USEFUL PASSAGES, GLEANED UP OUT OF SOME OF HER LETTERS TO HER RELATIONS AND FRIENDS.

To a gentlewoman, under some doubts about her interest in Christ, she thus writes:—'* I know not what is better for a man when he is out of the way, and is convinced of it, than to turn back and get as fast as he can into the right way: if thou art per-

suaded thou art not yet in Christ, give up thyself to him quickly in a marriage covenant The word 15 nigh thee to direct thee; the throne of grace is nigh thee, and to it thou mayst draw near for assistance. I believe there is nothing God is more willing to g^ve than his Spirif

Upon the occasion of a marriage in her father's house, she hath this observation in another letter: *' She that is married careth for the things of the world. Indeed, her opportunities of doing good will be more than they were, but of getting good less. It is more blessed to give than to receive. I find, as to myself, that a Httle thing abates my seal and flattens my spirit in duties, which makes me fear the snares of the world. It is an enemy to our souls and our gpraces, to our duties and to our comforts, to our holy living and to our comfortable dying.''

She had a tender sense of sin, as appears by this passage in a letter to the same person: " Indeed, it is difficult to be sensible of sins we think small; they are like knots in a fine thread, or hair, hard to untie: greater sins, like knots in a rope. I am greatly afraid of open presumptuous sins, sach as may break my peace as long as I live. I may fitly compare myself to a body full of ill humours: though a sore in one place is seemingly healed, yet it breaks out in another; so when I am better in one respect I am worse in another."

Her mean opinion of herself she expresses in another letter to the same person: '* Should I go about to tell you how bad I am, it were more than I could do; surely I am ready to go out of love with myself every day: there is some shift to be made to flee from other things that molest, but not from one's self. Really, Madam, religion is the most amiable thing in the world. If I could be very good, and yet think myself bad, how well were it."

In another, she thus writes about meditation: " I confess I am too little acquainted with it, especially the practical part, which is the sweetest. As to what I have tasted, I cannot tell the one half of the sweetness of it, and many times I have found more of God therein than in prayer; before I can fix there is some preparation necessary, and many a chain of vain thoughts to grapple with, which do often prevail and rob me of all my meditating time. As to my helps in it, my God is he that worketh both to will and to do. What more unruly than the thoughts? it is very hard to govern them! 1. I find a fixed heart a great help; the contrary I find a great hin-derance; now where shall we find this, but whence every good and perfect gift comes? 2. An heart like the treasury of the good householder, wherein are things laid up both new and old. There must be knowledge to furnish us with matter. It is easier to know what helps there are than to find ourselves holpen by them. Most of my meditations are con-

MEMOIRS OF MRS. HULTON.

a5i

fused and torn; sometimes some attribute of God is the subject of them, as his wisdom, power, holiness ; sometimes some sin, some scripture," fcc.

To her eldest sister,* who was married, she thus wrote:— ** I am so well acquainted with myself as to know I am very unfit for the condition thou art in, and hast so much comfort in; the conditions are as the persons arc. I sadly fear displeasing God, or doing any thing which will wound conscience. I am ready to think there cannot but be more hinder-ances in our preat tusiiuss in that condition than in my present condition. Dost thou not find it so ? If it be not foi^e glory of God, I hope something will be thrown in the way to hinder it: for, however it is, God is good. It is no small comfort to hayc infinite wisdom and power engaged for one's good."

To another dear friend:—" I fear thou hast too good an opinion of me, which makes my work more dilTicalt to beat down myself. Be not guilty of blowing up that bladder which is so apt to fill of itself. I shall take it as a part of friendship if thou wilt chide, instruct, and counsel me. Pot thyself in my case. Thus far I am determined, and no farther, namely, to be guided by infinite wisdom. I heard something suitable to-day from Psalm xxv. He will teach sinnert: within that number I come, if not within the latter. The meeh will he guide. Be thou a ferrent intercessor for me at a throne of grace; and pray meet me there at six o'clock oh Saturday night, if thou canst conveniently. This morning I met with a suitable promise, Isa. Iviii. \\, And the Lord shall guide thee continually^ and iatisfjf thg soul in drought, and make fat thy bones ; ertd thou shalt be like a watered garden, and like a fpring of water whose waters fail not: for the fulfilling of which to me I have no desert to plead, but divine mercy, goodness, and faithfulness; and is not that sufficient ? Who but a fool will be in want of any thing, when he may have it for asking? I cannot but reckon it one of the greatest of my earthly blessings, that I am the child of such a family, a branch of this vine: and have often acknowledged it as a great mercy, that as I was the youngest, so I thought the most likely to stay longest here; and who knows but I may ? I desire to trust God, how-eTer it be: the seed of the upright shall be blessed. Though myself I think unworthy, yet I am come of pareuts that are in covenant; but this will not save me, unless there be a principle within; it is encouragement to think that the smoking flax shall not be quenched. Mr. Vines f observes, *That Christ would not have them drowned whom he calls, O ye of little faith/ Matt, viii." To the same bosom-friend she writes, " I have not

taken the world for my portion, and I think I have

been made willing to take up with little of it for my

* Mrs. Savage. * A learned and excellent divine, who died a. d. 1655. See

passage. In my father's house the lines are fallen unto me in a pleasant place, and though I never absolutely resolved against a removal from it, yet I cannot but have dreadful apprehensions concerning it; the proposal of it hath occasioned mc many a troublesome thought, and is like to do more. I am passive: delay in some cases is dangerous, but here desirable. Rebekah's relations. Gen. xxiv. 55. said. Let the damsel abide with us a few days, at least ten. But I was pleased to find it in the margin, a full year, or ten months. Sure that is a quiet and desirable world, where there is neither marrying nor giving in marriage: of what little avail will it be there whether we were here single or married! My desire is to depart, and be with Christ, which I am sure is best of all. Dost thou see the providence of God going before me ? A standcr-by may see more than a person concerned. It is very comfortable to have that to plead which Jacob had when in trouble, Gen. xxxii. 9. The Lord which saidst unto me. Return. The Urim and Thummim is now abolished, we must expect direction in an ordinary way: who hath known the mind of the Lord ? Certainly this is his mind, that we should live to his glory; this is his will, even our sanctification, and it should be ours." To the same gentlewoman, her dear bosom-friend, she thus expresses herself before she was married:— *' Thou art writ upon my heart in capitals easy to be read, as those that converse with me may see; thou hast given me the right hand of fellowship in holy ordinances, but hadst thou seen through me, surely thou wouldst not have suffered me to sit so nigh thee; was there ever such a mispender of time, such a triflcr away of opportunities, as I am ? When thou tliinkest well of me, thou seest me not in my own clothes. I am much afraid of getting hurt by the good opinion thou hast of me. Thou seest in my book the fulfilment of the Scriptures, Isaiah xliv. 5. O that thou couldst see in my life the fulfilling of my own engagements! It is easier to vow than to pay, but it is great encouragement to think that God is a covenant friend. He is not so to every one. Who are we that God should take us into covenant with himself ? It is not because he hath need of us, but because we have need of him. And must covenant people walk'as other Gentiles? Surely no!'' Soon after her marriage she wrote thus:— ** I scarce know yet where I am, but this I know, that I am under the care of my heavehly Father. It is now come to the trial, more than ever, whether I make conscience of duty or no, I mean my secret duty. When I had larger opportunities for it, I could not for shame but, at least, seem to improve them, though, alas, what lost time was there in the closet which others thought not so! It cannot but be bitter now. Yet I would not for something have

Clarke's Lives, Tol. p. 4a and Brook's Lives of the Puritans, vol. iii. p. 330.

MEMOIRS OF MRS. HULTON.

all andone that hath beea done there; bat I wish it had been done yiter. Blessed be God for the Redeemer that is come to Sion to turn away ungodliness from Jacob; as it is quoted, Romans ii. 26. though it is otherwise, Isaiah Hi. 9. My thoughts are very much of dear parents, and brothers and sisters; but there is danger lest, if I think too much, I should be discontent with my present condition, which is best for me. I have seen a little more of the world than I had seen a little while ago, and, truly, there is nothing in it which affords solid comfort and satisfaction to the soul. One sight, by faith, of the lowliness of Jesus Christ, is enough to make one out of love with every thing else in comparison of him."

Upon the death of Mrs. Bradbume,*she thus wrote to a dear friend:—*' As was her way, such was her end, even peace, submission to the will of God, rejoicing in Christ Jesus ; expressed in such language as this,—' None but Christ, none but Christ, he is my all in all.' Thus did she go triumphantly to heaven. I shall never forget her whom I so dearly loved; her death made some impression upon this rocky heart of mine. If this be done to the green tree, what shall be done to the dry? Sure it should make me think more of heaven. We used to fancy to ourselves how our friends and acguaintance, that are at a distance from us in the world, do live; though we never saw how, yet, from what we have heard, we imagine what they do; what company they have, what privileges, &c. And what a happy state do I imagine the soul of my dear friend to be in, whose face always shone, and yet was covered with a veil of humility. It is some comfort to me, that as I loved and delighted in her company here, so I shall enjoy it refined for ever. Though friends fail, yet God is the strength of my heart, and my portion for ever. As to myself, I might be useful in the world if I had a heart according to the price in my hand. Indeed I have lived at ease in Sion, as it speaks mercy ; I wish it might not be said so of me, as it speaks a sinful frame. I have been ready to say, My mountain stands strong, I shall never be moved: when it is but God's hiding of his face, and I shall be troubled. When friends are gone, the sting of affliction lies in the reflection upon my mis-improvement of them whilst with them. Let us therefore redeem the time, because the days are evil. The world is certainly nothing, and nothingness is all that is in it. Continue to pray for me for all things that may be suitable: spiritual mercies cannot be unsuitable. I pray, forget not in all your enjoyments to enjoy God as the gladness of your joy; for what is all without him but vanity and vexation? Even ordinances themselves are dry and sapless unless he fills them, though there is

• Memoirs of Mrs. Savage, p. 31,

the likeliest place to find him: more cf God, but not more than God, we should seek for. It is very comfortable, methinks, when with new acquaintance we meet with those that are travelling in the same road with us, and aiming at the same ultimate end.

It is sure God hath his remnant every where, and heaven will not want inhabitants, though such unworthy wretches as I come short through unbelief. You are singing of mercy and judgment, we are mixed; therefore providences are so towards as in this world, a gleam of peace to fit us for a brant of trouble, that we may not settle upon our kes. Where you are you learned to know what David complained of, when he sojourned in Meshech, and dwelt in the tents of Kedar. In such a place there is good to be done where there is none to be gotten: and there is this advantage to it, that by doing good we get good; by kindling others our own hearts will bum within us, and who knows whether you may be cast there for such an occasion as this V*

To another of her sisters, upon the death of ber sister Henry, in the year 1689, she wrote thus:— *' There were few families so little acquainted with the scourges of divine Providence as ours was; but now the days of visitation are come, and coming more and more. These are teaching providences; should we not learn obedience by them, passive obedience, lest the next furnace we are cast into be seven times hotter? It would, I think, be a greater affliction to have such relations as are with us our grief and burthen, whilst with us, than it is to have those that were our comfort taken from ns. We must consider that God hath a greater interest in all our creature comforts than we have; they are but lent us, and he may call them when he hath occasion for them; and who are we that we should contend with him ?"

To her sister in the country:—" I rejoice to hear of the continuance of your welfare; the same that is good is still doing us good, and loading us with his benefits; we must not expect that our health and prosperity should always last Shall we receive good and not evil also, forasmuch as we do evil and not good ? If we could learn this good lesson in the enjoyment of our creature comforts, to enjoy God in all, and in the want of them, to enjoy all in God, it would thereby appear that we lived by faith. It is difficult to learn how to want, and it is no less so to learn how to abound.*' In a time of affliction she thus writes:— ^' 'Tis pity that prosperity should do us hurt, for no aflUction for the present seems joyous, but grievous; and if the heart had been duly humbled by constant mortification, ai\(d inured to the cross, these outward afflictions would not have been so hard to boar/'

MEMOIRS OF MRS. HULTON.

&63

Upon her recovevy from tbe small-pox she writes. -*•" I write to let yoo know that I am going from strength to strength through the divine goodness; yet reprieved, because not ready for heaven. Help me to praise Crod for sustaining and delivering mercy, aad also to pray that I might greatly profit by this Tisitation, that my God may not complain that yet I baTe not returned unto him. I cannot but acknowledge with thankfulness the interests I have in the love and prayers of good people here, though unworthy of it,"

At a time of public trouble, she writes:—'* It is a mercy there are not fears within, as well as fightings without; though, truly considered, public calamities were worse than personal, yet, commonly, personal do more affect;—^when the sword doth not depart from the house, as in David's case. It is an excellent thing to have a God to trust to, especially an interest in Him in whose hands our times are; not only events themselves, but the seasons of them. I find nothing more prejudicial to me than distrust, both in reference to the concerns of the sool, and of the body also. I hope to see you shortly, bat wives mast be hovsewwes, and sometimes shop-mvts, as I know who. I find it hard to turn into a closet Let not thy farm, nor my merchandize, be binderances to us in the way to heaven. The visiting of several sick and afflicted friends takes up a great part of our evening time now: we must not expect to be ourselves exempted from chastisement; the best we can expect is to have them from a Father— in measure and in mercy. There is no greater or better ground of hope than the truth and faithfulness of God, for that cannot fail; all the question is. Whether we can lay claim to the promises ? He is in a sad case that must be miserable if the word of God be true, and he is as happy that must be so if the God of truth be true. Who shall separate us from the love of God? The children of Israel, in their march towards Canaan, removed out of tlie wilderness of Paran: in the world we go out of one wilderness into another, but the Cmiaan is before us. I am now at Elim, where there are twelve wells of water, and threescore and ten palm-trees; led into green pastures and fed beside the still waters. The onlj trouble is my unprofitableness, barrenness, leanness, non-proficiency. It is easier to complain than to amend. I know you rejoice with us when we rejoice: that you may do soryou must know how it is with us;—^as yet, health and peace are continued; the nursery prospers, and the little ones; angels watch over us continually ; the tediousness of nursing we owe to sin; that which sweetens it is the hope that some of our children may glorify God in the world.''

And in another:—" The nurseries continue to prosper, thanks be to Him who comforteth us as one whom his mother comforteth. I am glad to hear jou have this breathing-time. Our heavenly Father

is, we see, slow to afflict, but swift to show mercy; long in forbearing, not long in contending. If it be that he is preparing to strike, we should prepare to be stricken: what! shall we receive good, and not evil ? Faith and patience are the two great bearing graces which are necessary in a time of peril. Base distrust is a sin that doth most easily beset me, either of God's power or will; neither of which can easily be questioned; for is any thing too hard for God ?— or is his meroy clean g^ne? No, no; O pray for more faith I I cannot but pity your frequent sabbaths spent at home, while we have the manna at our tent-door; but remember that the careful Father, if there be no school near, will teach his child at home, rather than he should not learn; so will the blessed Spirit, the great Instructor, do the work himself, teaching his people to profit; and, if he doth it, it will be well done; for assuredly, if he be not filling the ordinances, they are but empty breasts; if he pass by and do not speak, thero is no meeting. O that we had more of God! not moro than God, but more of him. Those same things you beg for yourself, beg for me, especially for faith. I have reason to believe (as Mr. Baxter said to his friends) that God will sooner hear your prayers than mine. In his funeral sermon, with the account of his death, his humility and self-denial appear admirable, and make me think of that Scripture, If ike righteous scarcely he saved^ where shall the «n-yodly and sinner appear ? If he did nothing to boast of, sure I have a great deal to mourn over."

To her sister in the country, with common tidings and business, she intermixeth very pertinently such lines as these:—" We need sometimes to be in heaviness, we must look for it: herein is the heart deceitful,—^that we think we trust in God; but when creatures fail, we find by our failing, that we trusted in them: you will not want spiritual supplies while God is all-sufficient."

** To render good for good is no more than the publicans do; yet, alas! how much evil do we render for good to him that is good, and doth good! "

" Pray, pray that we may be found of God in peace, without spot, and blameless. The time is short, and therefore every opportunity ought to be taken hold of for improving relations, both near and far off, that that great talent of society may not be buried in a napkin."

'* I have less thinking time here than you have in the country. A solitary life I mightily prized for^ merly, but the great and wise God did not see it good for me: my temper inclined me to it, but now I can envy the outward condition of none."

" You would not envy my bare enjoyment of gospel privileges if you knew how unprofitable I am under them; it is easier to spend a deal of time in the external performance of holy duties in the old road, than to improve a little time seriously and profitably

MEMOIRS OF MRS. HULTON.

therein. If yon knew my sad declinings, especially my great remissness in keeping my heart, you would pity me rather than flatter me. Pride is a weed that, in the soil of my heart, needs no watering."

** Poor sister Henry, upon the death of the child, is sitting alone and keeping silence. The consideration of her giving it up to God in baptism, when she was asked by my father whether she could freely do it, hath had influence upon her submission. Let us in a day of prosperity be joyful, and think of a day of adversity."

'< Is it any woader that dying creatures die?"

((

In this vale of tears we are full of complaints. It is a bad sign that former afflictions have not done their work, in that he is further testifying against me by the sickness of the children; when the staiT and the rod will not do, the cart-wheel and the thrashing instrument are used by him, who is won-derfulin counsel and excellent in working ^ Isa. xxviii. 27—^29. I need not request your prayers, mostly for divine teachings, that they may accompany divine chastenings. They are bitter things when an interest in covenant love is not clear, but He knows the way that I take: when he hath tried me I shall come forth as gold. Let not the Almighty put me in the furnace and leave me there."

At another time:—'' It is a mercy to have such comfortable homes as we have; such relations, so much health. O, how short do we come of the law of thankfulness; every one of God's mercies, even the least, calls for more praise and thanks than we return for them in general: to reflect upon my own unthankfulness may make me humble. I desire your prayers, as you have mine, for mercy and grace. This is a vain world we live in; time slips while I hold my hand; how busy, how diligent should we be; all will be little enough when we come to die! I heartily sympathize with jou in the tediousness of your nursery, but take heed of complaining as Re-bekah;—* If it be so, why am I thus V —why is this child of promise so troublesome ? It comforts me as to nursing inconveniences, that bringing up of children, lodging strangers, and washing the saints' feet, are put together as good works, 1 Tim. v. 10. Let not evil tidings remove your fixed heart; though when we looked for peace, behold trouble, did not we agree for this—if need be, for a season to be willing to be in heaviness? Our sympathizing with each other is a little help, but, alas! miserable comforters are we. I have sometimes been dejected in remembrance of former zeal, forwardness, and fervency in the good way, from which I fear I have declined; upon which, once calling to mind that Scripture did comfert, (Eccl. vii. 10.) Sag not thou that the former dags were better than these, O, that blessed book of God hath all in it I want! let us study it more. What calamities hath sin brought

upon us, and yet itself we should count a thousand times worse. It is easy to reckon up afflictions, bat my sins and God's mercies are numberless, one of which is the interest we have in the pity and prayers of our dear friends. I may hope that all these things are performed for me, and may gather hence, that seeing the threatening part of the covenant is feelingly made good in afflictions, the promising part (Ps. Ixxxix. 30, &c.) will also: the same troth is engaged for both, I rejoice to hear of your children's recovery: are we like the one leper, who returned to give thanks, or like the nine ? Times of trial are times of gaining experience, for patience works experience. We usually pray often for the preventing the evils we fear, but seldom thanking serves; sure the mercy, the God of the merer, deserves as many praises as prayers. I find worldly cares rightly compared to thorns, but one thing is needful. My little girl is learning to walk, and represents the weakness of the heart after it falls into sin. It fears, faints, and flags. The heart's deceitfulness is desperate: when in prosperity, I have thought if I were in affliction I should be very humble and contrite under God's hand; when in affliction,—O, if I wgre delivered I should and would be very thankful and obedient! but it is neither so nor so; never may it be trusted in again."

Upon the death of her little one, at nine days old, November, 1095, she thus writes:— '* It is easier to answer you to your satisfaction, than to answer the call of divine Providence, which sounds louder and louder; it requires more time than I now have to tell you my need of chastisements, and God's wisdom and goodness in choosing this rod to do it with. My fruit towards him hath been untimely; the breasts of the promises have run waste; I have not drawn from them and been satisfied. It brings to my remembrance, as my own sin, so your affliction ;—from the same hand, of the same kind, with the same design of good to us. O, that I could improve my present retirement in considering what the Lord my God requires of me! We should learn this by all our disappointments, not to boast of to-morrow, for we know not what a day may bring forth. It is no hard usage that I should be diminished whilst others arc increased; for do not all things come alike to all 7 Nay, as many as our heavenly Father ioveth he rebukes and chastens, and though it be a mighty hand, and therefore good reason why I .should humble myself under it, yet it is the hand of a Father, which, whilst it is on to afflict, is under to support; and death itself shall not separate us from the love which we have in Christ Jesus our Lord, to whom be glory for ever. When I have been a few days from home, I begin to think myself a wanderer from my place, as a bird that wanders from her nest. I wish I do not settle on the lees, being so much a stranger to that sojourning state which Abraham was

MEMOIRS OF MRS. HULTON:

965

in in the land of promise. We arc changing^ oar servants; all changes are troablcsomc; this world, therefore, is a troublesome world, because so full of changes: safiicicnt to every day is the evil thereof." A letter which she wrote to one of whom she heard something scandalous, taking care it should not be known from whom it came,may be inserted here.

It

Mr.

** To ease myself, and, if it might be, to do Tou good, is my design in writing this. I having joined with you in gospel ordinances, cannot hear of jour fall without fear and trembling. Very loth I was to belieye it; speak of it I may not, * tell it not in Gath, publish it not in the streets of Askelon;' bat first to yourself, whom I cannot expect to inform of that which you know not, but remind you of that yoa do know, that the prevailing love of God in the heart will no way consist with the love and liking of any sin. Whoever they be that name the name of Christ and do not depart from iniquity, I am sure their profession will carry them but a little way, at farthest but to heaven's gates: dissembled piety is double iniquity, and shall receive greater damna-ttoD. I do wonder how, and with what face, any one can appear before God, among his people, in solemn ordinances, that is yet resolved to go on in sin. Consider, yon may deceive us that join with joQ, but not him that searcheth the heart, and knows what is in man. Is your spot the spot of God's children ? It is true David fell foully, and I fear some have encouraged themselves in sin by his example; but let them consider it was once, in an hour of temptation, and it cost him dear. He came home by weeping cross, and I believe he would not for his kingdom have repeated the sin : after which he had scarce a good day. Wherefore is his sad fall recorded, but that all people may take heed of entering into temptation, and watch and pray that they may not ? Is it a light matter that religion is so much reflected on ? By your means the blessed name of Jesus Christ suffers. People say. Yea, they are all alike; whereas, God knows, as you have opened the mouth of the wicked, you have saddened the hearts of the godly, who mourn in secret for your miscarriages. May I advise you, Bay, doth not the word of God command you, to remember whence you are fallen, and to repent; and let your repentance be phblic, as your fall bath been. There is yet hope if you return, but none if you goon: there is a fountain opened for poor sinners, to wash from sin and from uocleanness, but then you must look up to him whom you have pierced, and mourn, I know not what frame you are in, but God knows. This comes from the true love I bear to your soul, and the interest of religion.

which greatly suffers: ofTences do come, and will come, but woe to them by whom they come! Can there be baser ingratitude than to make him suffer 6jf us who suffered so much for us ? Do you thus requite the Lord ? Dare any come to the table of the Lord for a cloak to vile practices ? O profound madness! Is the holy Jesus a pattern of sin ? Is Christianity a bare name ? No, I will never believe it! What shall I say ? Return unto the Lord, for you have fallen into iniquity: take with you these words, and say, Take away all iniquity^ Hosea xiv. 2. I shall cease speaking to you, but not praying for you, who am

" Your soul's friend."

When sickness had long been in the family (and breach upon breach made) of a near neighbour and rolation, she thus writes:—** The hand of God is going out against us; his providence shows his controversy to be great and long, and something more than ordinary. Judgments begin with us, the distemper spreads, and where it may end we know not; the dregs of the cup may yet be reserved for ourselves : I cannot say but I have had fair warning, and yet I have not gdt above the fears of death, that king of terrors. It is a great attainment: I can think of nothing future with so much certainty as dying; that great work, once to die/'

When her children had the small-pox she writes: —'* They and we are in good hands; it is a great merey we are not singled out for some uncommon and extraordinary judgement, but visited with the same that many are tried with. I hope that you will entreat for us that this affliction may not be lost''

Writing the news of one who died suddenly, she added,—'* What need have we to be ready to die at very short warning! Desire sister Radford, though she be abroad from her family, yet being there where she is turful, not to be too thoughtful of home, as I myself have sometimes been, when I found afterwards that I was not so much missed, as through my pride, and minding my own things, I thought I was."

After the death of her sister Radford she thus wrote to her sister Savage:—" The good tidings we have had of your safe delivery, (which was the next day after her sister Radford's death,) and that God was to you a present help, and both root and branch are spared, mixeth our song of judgment with mercy, and God hath set the one over against the other. We have been continued together many years, and after the crown fell from our head,* God let us alone another year also, but now the knot is broken. O for a sense of divine displeasure in this dispensation, and wisdom to spell out the meaning thereof! for all this his anger is not turned away, hut

»

• An allusion to her father's death.

MEMOIBS OF MRS. HULTON.

his hand i$ stretched out still. Dear sister Tylston* is very weak. We want our Aaron, the priest of the family, who would have stood between the living and the dead, that the plagae might be stayed. God is angry, and yet I am not humbled as I should be under the mighty hand of God ; and a mighty hand indeed it is. O, pray for me that I may be more so! I find there is no putting off the great work of closing with Christ till sickness and death come, for that is a very unfit time. And when it is done I see it is not easy then to have the comfort of it."

And in another:— ** This is a loud-speaking controversy, and where it will end God only knows; but he is no less wise and good than ever he was, however it is. This shall afterwards jrield the peaceable fruit of righteousness. Pray, pray hold up the hands and the heart, and you may do more than I."

And a little after:—*' That you may know the better how to direct your prayers and praises, this eomes to acquaint you that we are not consumed, and it is of the Lord's mercies it is so. The Lord will perfect that which concerns us; and what is that but our eternal happiness mostly ? if that be sure, all is well. We have our infirmities, and is this our rest? If concerning this life only we had had hope, it had not been much worth.''

When she had not occasion given her by providences to write such lines as these to her friends and relations, then she would fill her letters (and abundance of them are so filled) with the heads of sermons she had heard last, giving a concise account of the substance of them, and especially what in them did most affect her, and do her good. This practice would never leave us unfurnished with matter for pious and profitable letters, and might help very much to spread the savour of the knowledge of Christ

A CATALOGUE OF SINS FOR HELP IN THE CONFESSION OF SIN.

** Who can andentand his erroiBr

Original corruption; actual transgressions; sins of ignorance ; sins against knowledge; sins in infancy, childhood, youth, and riper age; sins in the single state; sins in the married state; sins in un-regeneracy; backslidings; sins against God, my neighbour, my own soul.. More particularly,

Ignorance of God, aggravated by the enjoyment of the means of knowledge; atheism, questioning his being or providence; hard thoughts of God, forgetful ness of him ; sins against the first commandment, which requires to know, love, and believe in God, to fear him, and trust in him; giving that glory to any other which is due to him alone, in re-

• Catharine, the wife of John TyUton, M. D.

ference to God's worship, natural or revealed; ncg* lect of prayer and praise; negligences in them; lothness to be beholden to God for any thing; ascribing the glory of deliverances to somewhat else, not to God.

Drowsiness; vain thoughts in prayer; sins in reference to God's Word; not hearing or readiof itvrith attention, reverence, seriousness, but slightly and cursorily. Sabbath sins; want of preparatSon for it; slothfulness on that day; omission of sabbath duties; doing my own works; vain thoughts: weariness of the sabbath. Sacrament sins; baptismal covenant oft renewed, but forgotten, not improved. Covenants against particular sins, to particular duties broken, especially as to the spending of some time daily in converse with God« by meditation ; neglect of that great duty, both solemn and occasional, and of daily self-examination; backslidings as to this from wonted care. Slovenly performance of closet work; taking the name of God in vain ; spiritual pride and ostentation in religious duties; pride in apparel, in words, in thoughts, self-conceit, self-love; flesh-pleasing, gratifying inordinate appetites, the body fed, the soul starred; excess in food, sleep, recreations; Crod is not in all my thoughts, lying down and rising up; my aims every morning not actually set right at God's gloiy: the great gospel laws of repentance and faith broken; time, precious time, mlspent; time of youth not improved ; love of ease and pleasure; disobedience to governors; despising others better than myself; doing that which was good to be seen of men; do relation filled up with doty; many that I mi^t have done good to dead and gone; others that I might have got good by; the opportunity past, sermons lost; reproofs lost and forgotten; anger and bitterness; unchaste thoughts or affections; abase of lawful things; loving, and overloving; doing any wrong to any person, whether knowingly or ig-norantly; unoharitableness; giving grudgingly; not devising liberal things; lying through heedlessness; impatience of reproof; slandering, or reporting of slanders ; speaking evil of others; heariog evil spoken with delight; discontent; covetousness; love of this present world, appearing in worldly thoughts; many, constant, welcome; envying, and inordinate affections; neglect of reproving and watching overothers; sinful bash fulness; little grief for others' sins; sin sits light; love of Christ little thought of; signal mercies ill-requited for; afflictions not improved ; brought low, raised up ag:aiD, yet not amended; no attainments made in grace answerable to the means I enjoy; great carnality; oppositions to the Spirit's motions of late and heretofore ; prevailing dejections and despondencies of spirit. God be merciful to me a sinner.

MEMOIRS OF MRS. HULTON:

967

HEADS OF MERCIES FOR HELP IN THANKS-

GIVING.

Common Mercies.

A BEING, and that rational; mercies of my conception, birth, nursing, infancy, rational faculties, natural understanding, limbs and senses, preser-yation in the cradle, at the breast, sustenance, clothes, food, not only for necessity, but for delight; parents continued; other relations provided to take up before they forsook; mercies at school; a capacity to learn, a memory able to retain truths; continuance almost twenty-one years in the world; divine patience exercised ; scarce a day's sickness in all this time, as I remember; daily bread; yarieties; dridk hath oot been tears. Much comfort in the single estate, in the married estate; suitableness in relations; extraordinary deliverance when in the valley of the shadow of death, July 28, 1689.

Less common Mercies,

Godly education ; daily instructions; special means for getting of knowledge; wise and seasonable reproofs; holy ordinances duly administered ; adihitted to the Lord's supper about fifteen years old; the example of godly parents; line upon line; Sabbath; some measure of knowledge.

Special Mercies,

Election from eternity; free, effectual calling betimes in youth; strivings of the Spirit; checks of conscience; admonitions; quickenings from the Word; streng^ vouchsafed to perform duties; victory over temptations; comfort in sorrow; preventing mercies; taught to pray; answers to prayers for relations in working good for them.

Family Mercies.

The house preserved from fire when begun very near, June, 1090; the family begun to be built up; children preserved from the perils of infancy. Two of my near relations' children taken off quickly by ^th; mine, of the same age, spared. March 27, 16^.^0ne child of a dear friend burnt to death; another neighbour's child drowned lately, yet mine preserved; one of the children preserved from a dangerous fall down a pair of stairs into the street; the recovery of both of them from the small-pox. May, 1695. January, 169&-6.~Both recovered from a malignant fever when they had been given up; at the same time two servants brought low by it, yet i^ised up. Ourselves preserved from the same distemper when two dear relations, mother and daughter, fell by it: wonder of mercy not to be forgotten.

National mercies.

Great plenty; no famine; deliverance from the French fleet at sea, 1692, and victory over them, the wind turning for us; London delivered from the earthquake the same year when some kingdon^s have been overturned and ruined by them.

SOME ACCOUNT OF HER LAST SICKNESS.

She was at public ordinances both morning and evening on the Lord's day, August 29: she had been with her relations, who were ill the day before, and that day also. Though the distemper had seized her a day before, yet she kept it to herself, as loth to be taken off by it from her work and duty. But that night it appeared that she was under the violent assault of a high fever, the alarm of which she received with her usual evenness and composure of spirit; and though she seemed from her first arrest to have received the sentence of death within herself, yet she was not at all disturbed at it, but spake of her circumstances with much cheerfulness. She was exceedingly afflicted with pain in her head, which quite deprived her of rest, and sleep departed from her eyes.

On Monday she sat up most of the day, spoke of her spiritual state with great humility and self-diffidence, repenting of sin, yet rejoicing in Christ Jesus: she said she was afraid of saying too much of her hope and comfort, because the heart is deceitful.

AP that week she continued worse, (notwithstanding all means used,) but kept in a very patient, submissive, heavenly frame. When asked how she did, she answered, *' Better than I deserve." Often said, ** I know whom I have trusted." She desired to have the beginning of Isaiah xliii. read and opened to her; that Scripture which Mr. Bilney the martyr supported himself with,— When thou passest through the waters I will he with thee. She desired pardon for her omissions in the duty of her relations. The following sentences she uttered:

** I am not weary of living, but I am weary of sinning : I would live as Christ lives, and where Christ lives, and that I am sure will be heaven,"

** There are many passages in the Psalms not so proper for us but at such a time as this; as that, iXfy flesh and my heart fail, but God is the strength of my heart and my portion for ever,"

^* Let none think the worse of religion, nor of our family worship, for the afflictions that are in our families, nor have a hard thought of God, for however it be, yet God is good,"

When her pain and extremity were great, she said, " I know the great God can do me no wrong: who would desire to go so many steps back which

MEMOIRS OF MRS. HULTON.

must some time or other be gone over ngain, when now I have but one stile more and I shall be at home ?"

'' I have hope in my death, for Christ hath said. Because I live, ye shall live also.'*

*' I have distrusted God, and am ashamed of it, for God is truth."

" Now for a promise."

'* I hope this is no surprise."

" Tou are miserable comforters, but Jesus Christ is my abiding portion."

*' I shall now be gathered to my people, and I have loved those that are godly, both poor and rich.".

'' Blessed be God for the Scriptures now."

Towards Saturday night she grew delirious; yet even then it was evident her heart was upon nothing 80 much as God, and the things of her soul; speak-

ing often with a smiling cheerful countenance of psalms of praise and hymns of joy.

While she was under this disturbance she often recollected herself with this word,—" Here is nothing but Tabu and Bohu, (referring to Genesis i. 2.) confusion and emptiness, but it will not be so long."

After eight days' conflict with her distemper, on Monday, September 6,1697, between the hours of seven and eight in the morning, she fell asleep in the Lord.

She was buried September 8, in St. Bridget's church, attended to the grave with abundance of true mourners, with whom her memory is and will be very precious.

Mr. Samuel Lawrence* preached her funeral sermon that evening at her brother's meeting-place, on Job vii. 16. / would not live always*

• See an account of this excellent divine in this volume.

A BRIEF ACCOUNT OF THE LIFE AND DEATH

OF

DOCTOR JOHN TYLSTON.

He was bom at Whitchurch in Shropshire, March 15th, 1663-4. His father was Mr. John Tylston, of Fair Oak in Staffordshire, a very pious man, and of exemplary conyersation, especially for a holy contempt of the world, and the things of it, which he dealt in with a manifest indifferency. I would not mention so trifling a thing as the coat of arms of his family, but that the Doctor sometimes observed with pleasure, that it was the same with that which archbishop Tiliotson gave, for whom he had so great a veneration. His mother was Mrs. Hannah Weld, of Rash ton in Cheshire, who was likewise a very serious, humble Christian. Under his religious parents he was carefully brought up in the fear of God, and discoYered early inclinations both to piety and learning. His father died, March 13th, 1683-4» liis mother, April, 1688. He often blessed God for his religious parents, and spoke of them with much respect. His father did not design him for a scholar, being bis eldest son; nor did he encourage bis inclinations to learning, till he saw him so strongly addicted to it, that to divert him to any thing else, would have been to put a force and hardship upon him, too great for such a kind father to put upon so sood a child. He entered upon learning at Whit-charch school, afterward made considerable pro-pess in it at Newcastle, and for some time at Salop; bat Mr. Edwards, master at Newport school, put the last hand to his school learning, and gave it some very happy strokes. To speak of his industry at school, and great application, is needless, since that is supposed in such as afterwards become eminent, for the time lost at school is seldom recovered; nor are those likely to make a good day's journey that let slip the morning.

After he left Newport school, he spent some time with two or three young men in the family, and under the tnitioDy of the Rev. Mr. Maiden, at Alking-

ton near Whitchurch, till it pleased God to take their master from their head, by death. May 21st, 1681. Here he attained to such perfection in the Greek and Hebrew, as made both those languages very familiar to him; and the half year he spent in them with Mr. Maiden (for he had gone in them as far as boys ordinarily do in schools) he often reflected upon with satisfaction. The Hebrew language, though not serviceable to him in his profession, yet he carefully retained, by using his Hebrew Bible in his attendance on the public reading and expounding of the Scriptures.

In his earnest pursuit after learning, his affections and attendances to the exercises of piety were not less vigorous. He learnt betimes to write the sermons he heard in short-hand, and many of them he took pains to write at large, for the benefit of his friends. Soon after the death of Mr. Maiden, by the advice of his near kinsman, and very dear friend, Mr. John Benion, Vicar of Malmsbury, he went to Oxford, and was admitted in Trinity College: his tutor was the learned Mr. Thomas Sykcs, now Dr. Sykes, the Rev. Margaret's Professor of Divinity in that University. He was soon taken notice of and countenanced by the Rev. Dr. Bathurst, President of that college, who directed him in his studies. Here he so well approved himself for diligence and sobriety, that his worthy tutor, many years after, thus expresseth himself concerning him; '* that ho never had more reason to be pleased with the share he had in any man's education, than in his.'' When he was about Bachelor's standing, though he had very much applied himself to the study of divinity and the Scriptures, yet his inclinations led him to the study of physic, which he had laid a good foundation for, by his improvements in Natural Philosophy, nam vln definit phyneus iH incipit nudieust Pursuant to this resolve, after he had for some time

MEMOIR OF DR JOHN TYLSTON.

directed his reading into this channel, in the year 1684 he removed to London, where he applied himself very closely to that study under the direction of that eminent physician, the honour of his profession, Dr. Biackmore, now Sir Richard Blackmore. After some time the learned Dr. Sydenham, (to whose ingenuity the faculty is thought to owe a great deal of its modem improvement,) hearing of him and of his character, sent for him, and was so well pleased with him, that he took him into his house, and gave him all the advantages imaginable, of acquainting him with the best methods of practice. Read what he himself had occasion to write concerning these happy instruments of his learning, in a letter to a friend, not long before he died.

*' I have ever looked upon my obligations to those to whom my education was committed as inexpressibly great, andtieyond all possibility of return. My tutor, the Rev. Dr. Sykes, was alvrays to me as a father, and as such I still love and honour him. I love the very name of Sir Richard Blackmore, who first encouraged me to the study of physic, gave me the first invitation to London, recommended me to several good friendships there, took care of me in the small-pox, put me in a way of acquainting me with the city practice, and honoured me with the freedom of his own most ingenious and instructive conversation, as well as the use of his library. As for the great Dr. Sydenham, who received me into his house, carried me with him to his patients, led me into the mysteries of the faculty, and with a most generous freedom, and perpetual expressions, both verbal and real, of a true affection, treated me not only as a son, and disciple, but as a friend and companion, interesting himself with a paternal kindness in all my concerns : I cannot think of him otherwise than as a father, a friend, and benefactor; and as such his memory must ever be sacred to me. He often told me, tliat if it were possible for him to get loose from his engagements at London, he could gladly come and spend the remainder of his days with me in the country. All this was the effect of his own generous temper of mind; for which way could I either desire such a degree of friendship, or make any suitable returns?"

It was a very great kindness which Dr. Sydenham retained for him while he lived. Thus he expresseth himself concerning him, in one of his letters: ** I do assure you, upon the word of an old man, I have a very entire love for you, and if it lay in my power, I should be more glad to do you service, than any one in the world, next my own children." Such an interest he had in the affections of that ingenious roan, who in his last sickness g^ve him this character, that he was the most grateful man in the world. Those who knew any thing of Dr. Sydenham's principles of religion, ought to know likewise, that Dr. Tykton was his disciple in physic, but far from being

so in divinity. Dr. Sydenham taught him, that the study of physic was not the framing of a curious hypothesis, and being able to support and contend for it; but learning by experience, and the observations of others in practice, how to cure diseases by assisting nature in its struggles with them. Every one knows how far to seek a lawyer wosld be in his profession, that should spend many years in reading books, and descanting upon them, and never attend the courts, nor acquaint himself with the methods of practice; and a physician that would take the same course, would be no less at a loss in his profession. It is ill trusting a guide that knows no more of the road but what he hath learned by the ^ap.

The Doctor was soon aware of the quickness and ingenuity of his pupil, which made him very free in communicating to 1^ the arcana of his practice; so that in a f&v months he became master of that treasure of observations, which that great man by many years large practice had gathered. This made his way at the first setting out very plain, and enabled him to proceed with very great assurances ; which was a mighty advantage to one, whose natuial temper was very far from being confident and daring, and who never knew how to boast of a false gifto as the vrise man expresseth it, Prov. xxviii. 14. nor to pretend to that knowledge, which certainly be had not

In the beginning of the year 1687, by the advice of Dr. Sydenham, in company with the Doctor's son, he took a journey to the university of Aberdeen, in Scotland, which gave him an opportunity of enlarging his acquaintance, and there they both took the degree of Doctor in Physic, which that universitj conferred on them with particular marks of respect

His great readiness to ad rise and assist sick people, wherever he came occasionally, his care never to give any thing that might occasion abortion, and strict caution, never to reveal any of his patients' secrets, were three instances of his careful observance. Soon after his return to London, Dr. Sydenham very much pressed him to launch out into the business of his profession. Accordingly, in May, 16S7, he came down into the country, and settled in his native soil, at Whitchurch : nor did any ask, as men usually do of a prophet, in his own country, whence hath this man this wisdom^ and these mighty worhs ? for his early genius had promised something great and considerable, and had anticipated the prejudice. When some of his friends at London had offered him their interest in some of the country gentlemen, to whom they would recommend him, be very thankfully declined making use of their kindness, saying, his practice he hoped could recommend him; nor did it fail to do so, for be quickly fell into very good business, and that which was I useful to many; and without any great difficulty he

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got over the prejadices which people oommonly have against a yoang physician, and gave experimental proof, that though days should speak, and maltitnde of years should speak wisdom, yet neither skill nor success are tied to age.

Jane dOth, 1687, he married Katharine, the second daughter of Mr. Philip Henry, of Broad Oak, by whom he had six children, three sons and three daughters: one of his sons died of the small-pox, the other five be left behind him.

In the beginning of the year 1690 he removed to Chester; earnestly invited there by many of his friends, among whom he had given occasionally such proof of his abilities, as were sufficient to make a way for his advantageous settlement there, where there were several other physicians; and the event, both in the city and country about, rather outdid than fell short of expectation. Having thus brought down the story of his life to his settlement at Chester, where he spent the last nine years of it, we come to consider his character, which, in many particulars of it, was very exemplary and instructive. And we shall take a view of him,

I. As a scholar. While he lived he continued very industrious in the pursuit of knowledge; though his attainments in learning were very great, yet he was still pressing forward, and redeemed the time he could spare from practice, for study. His closet and books were to him what the tavern and glass of wine are to many men of business, a diversion from the cares, and the filling up of the vacancies, of business. Few new books came within his reach, but he found time to make himself master of their notions; but his delight was mostly in the writings of the ancients. Cicero, Seneca, and Plutarch he much admired, and made them very familiar to him. Pliny's epistles be took great pleasure in. These, and other the like, he did not only look into, or cast an eye upon, now and then; but read them through and through, digested their dis-coorses, and was able to give a good account of their reasonings. The passages he met with, which he thoQgbt useful to illustrate any text of Scripture, he transcribed at large, into his interleaved Bible, or some other repository. He likewise marked in his ^k what was most considerable, that he might review them with more ease, and advantage. Some of the ancient writers of the Christian church he likewise acquainted himself with, as Tertullian; and not long before his death, he spent a great deal of time in Lactantius's works, much to his satisfaction. Oat of these also he selected many things, as before, and was communicative of what he read, in discourse with his friends. In natural philosophy, he ^as somewhat sceptical, and though he was well able to discourse of the history of nature, yet he was always ready to own himself unable to determine

ooQceming the secret springs and causes. Of this

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he thus expresseth himself in a letter to a friend, upon occasion of his inquiry into or concerning the causes of muscular motions.

" I think it more ingenuous (and cheaper I am sure it is) for a man to confess his ignorance, than be at a great deal of pains to discover it; for my own part, I hope I can employ my time better than in such disquisitions as, after all my search and thought, will afford me no good satisfaction; it is as good to be unsatisfied at first as at last, when I find that a progress in the search does not lessen the difficulty."

Let us view him,

II. As the master of a family. In this capacity, his conversation was exemplary, ,

1. For prudence and virtue in his carriage towards his family and relations, as a husband, a father, and master. A very happy mixture of authority and love I have often observed in his domestic conduct, and such as renders parents and masters both easy to themselves and their families. He managed his children with great wisdom and tenderness, having them in subjection, with all gravity, as the apostle speaks, 1 Tim. iii. 4. and yet without harshness or severity, but on the contrary, with a discreet indulgence.

2. For piety and devotion in his family worship ^ in the discharge of which he was conscientious. Though his business hindered him often from observing a constant time for it, yet the morning and evening sacrifice of prayer and praise, and that most commonly with reading the Scriptures in course, and singing psalms, were duly offered up in his family. He furnished his house vrith several of Mr. Tate's new translation of the Psalms, ahd sung them over in order, without reading the lines. I have observed it, as an evidence of his careful and profitable reading of the Scriptures, that in discourse, he would frequently mention what he had particularly taken notice of in that course of his reading.

The sermons he heard on the Lord's day, he constantly wrote, and diligently repeated them to his family at night, that they might give the more earnest heed to the things which they had heard. Upon occasion of any special providence, merciful or afflictive, in the family, he frequently desired the assistance of some of his relations, with his family, in prayer and praise. For some years before he died, he kept an annual thanksgiving to God in his house, for the recovery of his eldest son from a dangerous fever.

III. As a physician. The calling wherein he was called is confessedly needful and honourable, and a great blessing to mankind ; and all that knew him, could not but look upon him as an ornament to it. Some of his own profession were pleased to say, they doubted not but If he had lived he would

MEMOIR OF DR. JOHN TYLSTON.

have been one of the emineotest physicians in all these parts of England. In the study of physic he was constant and indefatigable, and even after he had obtained a considerable reputation by bis practice, he continued as diligent in study as if he were again to lay the foundation. He read and collected many things out of the writings of the ancient physicians, Hippocrates, Galen, and others, and few of the modern improvements that were considerable escaped his notice. He laid out himself very much to procure books that might be helpful to him, and oft complained of his distance from London and Oxford, where he might have the advantage of large libraries. Of the writers in physic, he generally valued those most who wrote by way of narrative, and of matters of fact, and observations upon them, rather than those that raised hypotheses, and built upon them. Dr. Sydenham's works he had justly a great value for, and after he had often read them over, that he might yet more thoroughly acquaint himself with them, he drew a very large and complete index to them, alphabetically.

He had, for some years before he died, laid the scheme of a great project, which, if God had spared him to carry on and finish, would no doubt have been very acceptable to the learned world. It was a universal history of epidemic diseases, digested in the order of time, through all the ages and places of the world that we have any record of, to be collected out of the most authentic historians and best physicians. From such a collection as this, he thought many useful hints might be taken, not only for the discovery of the changes of the constitution of acute distempers, but also for their cure; for what is there of which it may be said. See this is netr, Eccl. i. 10. He laid the plan of this design, and proceeded in it as far as his own library and his friends would furnish him with materials, but let it stand for want of such books as were necessary to the conducting of it, but could not possibly be procured. What he knew, he was very willing to impart to others, that were like to do good with it. *' I hate concealment (saith he in a letter to a friend) and monopoly, especially in a faculty that is conversant with the lives of men."

In the practice of physic, be was exemplary for three things:

1. His diligence, faithfulness, and concern for bis patients, whose case he did naturally care for. He took pains to study such cases as had difficulty in them, and consulted his books about them. He was more frequent in his visits than most physicians are, and was very industrious in his personal attendance, to prevent any mistake in making up or administering what he prescribed; in either of which an error may be fatal. He would never (unless in a very plain and common case) prescribe any thing till he himself saw the patient, for he looked upon

the right understanding of the case (which is scarcely to be obtained but by personal view and examination) to be half the cure. In many acute diseases, he found it necessary to be much with the patient, that he might be aware of every curative indication, and observe which way nature strove to help itself, and might immediately come to its assistance. His labour and pains in travelling early and late, was not so much a fatigue to him, as his great care and concern of his patients, even those that were strangers to him, and those he got nothing by. One might see by his countenance, when he had a patient under his hand in perilous circumstances, and where life hung in doubt. Such cases often broke his sleep, and drew from him complaints, wbat a heavy burthen it was to him, to have the lives of people in his hands; but the c^at success he frequently had in the most difficult cases, yielded bin a pleasure and satisfaction proportionable to the exigency of the case.

He was not very apt to give a patient over in despair of a recovery, but while there was any room left for the use of means, he would continue tbem ; complaining that many were lost by being said to be so; and yet, where he apprehended the case very dangerous and desperate, he made conscience of letting the patients or their friends know it. He admonished them if the house were not set in order, to do it immediately. He had so great a tenderness for them that were under his care, that some of his patients have said, that he was to tbem no less a true friend, than a skilful physician.

2. In his charity to the poor. This be was veiy eminent for; as in other things, so particularly in the business of his profession. I believe I mar safely say, that his patients whom he gave his advice to freely were many more than those be received fees from, for he was the poor man*s doctor. He has sometimes travelled many miles to advise a poor body gratis, with as much kindness and cheerfulness as ever he visited the most generous and wealthy of his patients, and never neglected any for their poverty ; nay, he not only gave his adiice freely to the poor, but frequently gave them their physic too, to his great expense, and often lamented it, that so little care is taken of those poor, when they are sick, who, when they are well, make shift to subsist without being troublesome, and mucb desired that some liberal things might be devised for the support of such. To excite himself to all acts of kindness and beneficence, he wrote two Seripture-s in Greek in the beginning of his pocket dispensatory, which he always carried about with bim ; one speaking the example of our Lord Jesus, Acts x. 38. He went about doing good; the other, Uie words of our Lord Jesus, Acts x. ^5. It is more blessed to girt than to receive. And because he was sometimes kind to those who were so mde and ungrateful as

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not to own bis kindness, that this might not dis-coorage his charity, he wrote in the same book that remark of Pliny's, '* It is most pleasant to be kind to the gratefal, but most honoarable to be kind to the ungratefal/'

3. His piety and religion, which appeared even in the business of his profession, was suflScient to give the world another idea of Religio Medici, than it hath sometimes had. It was plain, that in following bis practice, he aimed at the glory of God, and doings good, more than at getting wealth, and raising an estate. I ha^e often heard him say, he would not take five hundred a-year to leave off his practice, (though perhaps he never got half so much by it,) such a niighty satisfaction had be in being useful and serviceable to his generation, as unto the Lord, and not unto men. It was an excellent saying, which he made his own. Let me be GotTt hand. His frequent and earnest prayers to God for his patients, and for a blessing on what he administered to them, and for direction in his prescriptions, did speak not only a tender concern for his patients, but also an active and lively belief of the providence of God, and of our dependence upon that providence, that every man's judgment prth-ceedethfrom the Lord, The observations he made of the influence which very small and minute circumstances had upon turning the event, strengthened his belief of the divine conduct, guiding the means to the end.

rv. We come in the last place, to take a view of him as a Christian. And here we find him in many particulars very exemplary.

He was a strict observer of the laws of morality and virtue, sobriety and temperance, justice and charity, which he looked upon as essential to pure religion, oft appealing to the most distinguishing character of good and bad men, 1 John iii. 7, 10. He that doth righteousnes$, is righteous, and he that doth not righteousness, is not of God. As he made it his business to do good unto all he was concerned with, so it was his care to do evil to none. He was ready in the Scriptures, and mighty in them. Some very judicious divines that have conversed with him in matters of religion, have been surprised and aitbamed, to find one whose profession led him to other studies, as well acquainted with the Scrip-tores, as most of those whose profession obligeth them to that study. He was very much in meditation upon divine things; and when his thoughts fastened upon a subject, that was more than ordinary affiecting, he committed them to writing. Many sheets of divine contemplation he has left behind him on some of the most important subjects. As, arguments to prove the being of God; another, concerning God's eternity; another, of the arguments of the truth of the Christian religion; another, of the present darkness we are in concerning

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the particulars of a future state; another, concerning the extent of divine grace; another, concerning religious joy, on 1 Thess. v. 16. Rejoice evermore; another, which he calls thoughts on human life, with divers others. Some curious and uncommon things there are in these dissertations, but all savouring of great piety and devotedness to God, and an experimental knowledge of divine things. Though he was himself thoroughly furnished for every good work, yet he was very diligent in his attendance upon public'assemblies for religious worship, and often complained of it, (as one of the greatest infelicities of his profession,) that it very often unavoidably took up a good part of his sabbath time, and hindered him from the public worship of God, which would have been an intolerable grievance to him if he had not had this to comfort him, that our Lord Jesus Christ has taught us to prefer mercy before sacrifice, whenever they are rivals.

In his profession of Christianity he was a great enemy to narrow principles, and was actuated by a spirit of catholic charity and communion; and disliked nothing more in any party than their monopolizing' of the church and ministers, and unchurching and unministering those who in matters of doubtful disputation differed from them, and forbidding those members to join at any time with such religious assemblies as could not be denied to have among them all the essentials of divine worship. He had a very great veneration for the pious and moderate divines of the church of England, no man more, and joined as seriously and reverently in the Liturgy as any man, when he was occasionally present at it, but in the c|)oice of his stated communion he was determined (though to his prejudice in secular interest) by these two rules :

1. That we should choose to attend ordinarily upon those administrations, (as far as the divine providence puts them within our reach,) which we find to be most for our edification in knowledge and faith, in comfort and holiness, and most likely to answer the end of ordinances. He particularly pleaded for himself, that he that had so little time to spare for his soul from the business of his profession, had reason to improve that little to the best advantage. What is most edifying and advantageous every man is best able to judge for himself.

2. That it is most comfortable to join with those who take all occasions to express their love and respect for those Christians that differ in their apprehensions from them, and uncomfortable to hear those upon all occasions condemned in the lump, and put under the blackest characters, some of whom we have reason to believe fear God and work righteousness, and therefore doubtless are accepted of him.

These I know to be the principles he went upon, and in his practice according to them he was

MEMOIR OF DR. JOHN TYLSTOH.

steady, uniform, and constant; and I think he was not to be called a dissenter from the church of England, but a dissenter from all parties, or a consenter to catholic Christianity. He gave this reason among others why he would have his children baptized publicly, because he would publicly own a ministry which was condemned by many as null and invalid.

He was a great promoter and encourager of works of charity and mercy, was very ready to every good work of that kind, often mentioning the rule of judgment at the great day. Matt. xxv. 36. as giving the surest rule of practice now. His generous present which he made towards the building of the new chapel at Trinity College in Oxford was one instance of his forwardness to any good work, as it was of his gratitude to the nursery of learning in which he had his education.

Two things more I shall observe as very exemplary concerning his piety in its causes and principles.

1. His good thoughts of God. He delighted to speak, and much more to think, of the infinite mercy of God; that he is a being that doth not delight in punishing his creatures, but in doing them good; and would therefore by no means admit those opinions which exclude from salvation all Gentiles and un-baptized infants. The plain and undoubted truth of God's eternal goodness to all his creatures, that have not forfeited their interest in it, must be relied upon, and nothing which divine revelation has left us in the dark about set up in contradiction to it.

In reference to the manifestly deplorable state of a great part of mankind, he pleased himself with the thought, that this earth is but a small part of the univecse, and that it is probable there are many worlds of holy and blessed beings which we know nothing of; and he was very inclinable to believe, that though in this earth they who find the way to life are comparatively few, yet taking the whole creation together, the everlasting monuments of God's mercy and love will be many more than those of his wrath and justice.

He took great pleasure in speaking of his own experience of the goodness of God to him, often mentioning with comfort that Scripture, Jcr. iii. 4. My Father J thou art the guide of my youth; and observed with pleasure, to the glory of God, and the encouragement of his friends, how the hand of divine Providence had wisely managed his aflairs to his comfort, beyond any design or foresight of his own.

2. His low thoughts of this world, which he often spoke of with great contempt, as vanity and vexation of spirit, and unworthy the afl*ections of an immortal soul. So far was he from indulging the body, that there was nothing he complained of more, than that he found it such an entanglement and encumbrance to the soul. So little love he had to this life, that he often said he did not think it worth while to live, unless it were to do good; and as to

worldly wealth, what more is it (said he) than food and raiment, and having that one may be content.

Taking example from his father-in-law, Mr. Henry, (of whom he was a very g^at admirer, witness the ingenious Latin epitaph he made upon him,) he interlined in his almanack each year a remark upon his birth-day, in Latin well worthy the transcribing, as speaking his thankfulness to God for the mercies of his life, his further dependence upon God's providence, and his desires and hopes of everlasting life.

On March 16th, 1096-7, he thus writes, ** Ebene-zer. I have been a sojourner and pilgrim in the earth these three-and-thirty years. I am obliged to say my days have been few. I cannot say they have been evil, for but few of the sorrows of mortality in events more afflictive, or health less constant, have happened to me. Divine Providence has afforded me a constant supply of life, and of all the happy conveniences of it, and with a tender care to aid me from the invading fury of those evils to which I have sometimes apprehended myself exposed."

" The issues of futurity set out by God in Tast eternity shall never be viewed by mortal eye.

"March 15th, 1697-S. The fifteenth of March. 1663-4, was the day of my own birth; the fifteenth of March, 1683-4, was the day of my father's funeral: on one and the same day at the distance of twenty years, my own mother, his consort, delivered me into his tender arms, and our common mother, the earth, received him into the enclosure of the grave. So that the same time was a spring of day to him, and of grief to me. God had set the one over against the other, to prevent a luxurious mirth on the one hand, and disanimating sorrow on the other; but I am still within the lines of aflliction. and that there is more occasion to lament m3rself, who am yet waiting for the goal, than him, who is safely arrived at it, is a thing indispntahle. We are bom to anguish, we die to triumph; and oh! thou happy soul, who, having piously and honourably discharged the duties and fatigues of mortality, art with endless pleasure and triumph at once got up to everlasting bliss, it remains that i follow thee. Heaven grant I may arrive at thee.''

"March 15th, 1696-9. Infancy commences at birth, and continues to the 5th year of life. Puerility begins there and goes on to tlie 18th year. The time between that and 25 affords us the style of young men. The spkce between that and the 35th year is our most flourishing time. Afterwards till we arri v e at 49 we are said to be middle aged. That being once passed we are justly declared old. 1 have therefore this very year and day entered on the last stage but one of mortality. It is most equal that now at last I abandon the vanities not only of child- i hood, but of youth too, and compose myself to designs that are manly. If human age must not be

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reckoned beyond the 70th year, I have ran over half my coarse. What dangers have I escaped! What blessings have I enjoyed by the mercy of my most kind God I Wherefore I entirely depend on him. I entirely commit myself to him who will certainly afford me seasonable relief in this weary pilgrimage, and bestow on me a blessed immortality in the native country of my then happy soul."

AH that remains now, is to give some account of the period of his life, having seen the end of his conversation. From what he was and did it was easy to prognosticate to what an eminency he was likely to arrive, and how great a blessing his older years would prove to bis age and generation ; but this prospect was attended with melancholy prognostication that he would not be long-lived. His constitution was very tender and nice, his digestion bad, his body unable to bear much fatigue, and, in short, his soul too big and too active for it, and a lamp that burnt too fast to burn long.

Some slight fevers he had at his coming to Chester, which went off without any threatening symptoms, but left him very careful in the management of himself, which he did not in the'way of self-indulgence, but of self-denial. But what fence can there be against the messengers of death when they come with commission from the God of life. The fever that was mortal to him arrested him March 29th, 1699, about noon, immediately after he had written a long letter to his dear friend and kinsman, Mr. Benion of Malmsbary. He feared he had taken cold the night before in the bookseller's shop, where he was detained by the perusal of a new book, but he had bad a very good night and visited his patients that morning. The first invasion the disease made was very violent, in an extreme coldness and shivering, succeeded by a burning, no less violent, which after some hours went oIT in a very profuse sweat. He presently took the alarm, and apprehended it not unlikely that it might prove a summons to the grave.

He said he had now lived past half the age of man, which was longer than he had expected some years a^o. Thus the arrests of death are no surprise to those who all the days of their appointed time wait till their change comes. He expressed much satisfaction in the mercy and goodness of God, and fastened upon his oath, that he hath no pleasure in the death of sinners. He likewise cheerfully resigned himself to the will of God whether for life or death, ** What we will (said he) we think is best, but what God will we are sure is best.*' He addressed himself to his dying work with great seriousness and application. " I cannot think of death (said he) without concern, but I bless God I can think of it without terror;" and frequently in his sickness he spake of dying with all the concern and satisfaction that became a wise man, and a good Christian, and one vbo very well knew both that it is a serious thing

to die, and yet that death hath no sting in it to a child of God. Many excellent things he said in his illness which spake a great contempt of the world, an entire resignation to the divine will, and a cheerful expectation of the glory to be revealed, which cannot be recovered in his own words, but deserved to be written in letters of gold. The disease after the first onset (which was fierce) seemed to retreat for two days, and gave good hopes of a speedy recovery, though he himself spoke doubtfully of his case ; but on the 4th day it rallied again, and seized his spirits with such a violent assault, that he received the sentence of death within himself, and though afterwards there were some lucid intervals, yet from thenceforward he manifestly dec lined apace, and set himself very solemnly and deliberately to take his leave of this world, and to make his entrance into another; and one time or other, as his distemper gave leave, he scarce left any thing untouched that was proper to be said by a dying man. He several times said, that when he reflected upon his manifold failings and defects, he had reason enough to tremble at the thoughts of going to g^ve up his account to God, but (said he) with an air of courage and cheerfulness, ^* I trust to the infinite mercy of God and the all-sufiicient merits and mediation of the Lord Jesus;" and here he cast anchor, as one abundantly satisfied. Sometimes he was much enlarged in blessing God for the experience he had had of his goodness to him, which he said he could never' enough admire; particularly he thanked God that he had kept him from deism, or from imbibing any corrupt principles of religion when he was abroad; also that he had not lived altogether a useless life in the world, but that God had owned him in his profession, and given him success in it. " I cannot express (said he) how good God hath been to me all my days, and it is my comfort that I am going to a world where I shall be for ever praising him." He said if he had thought his time would have been so short, he would not have spent so much of it as he had done in the study of heathen authors, but he did it with a good design, that he might acquaint himself with the dictates of the light of nature, and know how far they went, and he had found this search a very great confirmation to him of the truth of the Christian religion, which doth so highly improve and perfect natural religion, and relieves us there where that is manifestly defective, and leaves us at a loss.

He frequently expressed a great willingness to die, though he had upon many accounts reason enough to desire to live, but (said he) '* every man must go in his order; let this be the order appointed for me, I am very well satisfied." He encouraged his relations and friends cheerfully to resign him up to the will of God, and desired they would do it without murmuring. He much delighted in prayer.

MEMOIR OF DIt JOHN TYLSTON.

and joioed with much affection in the prayers that were frequently made with him. During all his illness he seemed to hare a very great composure of mind, and settled peace, except one night when he was in a delirium, or, as he called it afterwards, a stupor, which he could give no account of; and in that he expressed a dread of God's wrath, and some amazing fears concerning his everlasting state; but in a short time (through God's great goodness) that storm passed away, and he enjoyed a constant serenity of mind till he entered into everlasting peace. He bore the pains of his distemper with an exemplary patience and easiness of mind, making the best of every thing, and seldom complaining, but very thankful to those that attended him and ministered to him. He took a solemn farewell of those about him, spoke to his dear yoke-fellow with good words and comfortable words, kissed and blessed all his children, and to them that were become capable of receiving it gave good advice. He charged his son to be sure to study the Scriptures, and make them the guide of his ways ; and, said he to him, *'Whatever new opinions thou mayst meet with in philosophy, play with them as thou wilt, but never affect new notions and new opinions in religion, but stick to the good old religion of Christ and his apostles, and that will bring thee to heaven." He desired his children might read Mr. John Janeway's Life, and Mr. Baxter's Poor Man's Family Book, which latter he had read a little before he sickened; as he had sometime before read with abundant satisfaction (and abridged) his Reasons for the Christian Religion, and particularly expressed himself greatly pleased with that summary of religion which is there in a few words, p. 227. ** Religion is nothing else, but faith turning the soul by repentance from the flesh and world, to the love and praise and obedience of God, in the joyful hope of the heavenly glory."

He called for his servants, and took leave of them with prayer and good counsel; he earnestly pressed upon them diligence in religion, and to take heed of all sin; and '* see to it (said he) that yon do that which you may reflect upon with comfort when yon come to be in my condition." He commended the ways of religion and godliness to those about him as good ways, and such as he himself had experienced to be ways of pleasantness, and paths of peace.

It was an expression, among many, of his great humility, that to one of his affectionate farewells he gave me (Mr. Matthew Henry) he added, " and I pray God that those who survive me may profit more by your ministry than I have done, abundantly, abundantly more." He remembered his love and respects

to many of his friends in the country, and (said he) " I must not forget the church of God. Though it be a lime of trouble with the church in many places, yet those that are gone before, died in this belief, that God would do great things for his church in the latter days, and so do I too; Lord, do good in thy good pleasure unto Zion." He often comforted himself with the believing hopes and expectations of a better state on the other Side death, and recited many Scriptores that speak of it: " Oh the glorious mansions (said he) in our Father's house, and glorious inhabitants in those mansions; pleasures for evermore." \^nieD he had some food given to him he said, ** What a blessed state will that be when I shall hunger no more, nor thirst any more." When he was sometimes asked how he did, he answered, " I am going to another world, and I hope, through grace, to a better. I know (said he) whom I have trusted, and that he is able to keep that which I have committed to him." One present answered,'' A great truth." He replied, ** Yes, and a great trustee." He said, ** If it were the will of God, he would desire to die in the actoal contemplation of the goodness of God, and the glory to be revealed."

No advice, no help, no means that could be had, were wanting, but the weakness of his constitation came against him, and forced nature to yield to the disease; which he was himself first aware of, and spoke with much cheerfulness, and submission to the divine will. The two last days of his sickness, though he continued sensible, yet he took little notice, but lay easy, and declined gradually, and on Saturday night, April 8th, about eleven o'clock, a little before the entrance of the sabbath, he entered Into his rest, and went to keep an everlasting sah-bath within the veil. I never saw any who seemed to die so easily and quietly as he did; there was no conflict, no struggle, no agony in his death, bat he breathed his last without the least sigh, or groan, or wrestling. There was not only no sting in bis death, but no bands in his death. Blessed are the dead who die in the Lord.

The Tuesday following he was interred in Trinity Church in Chester, attended to the grave with abundance of tears and honourable testimonies; and it might be truly said at his funeral, as it was at Jacob's, " This is a grievous mourning.'' In so great a congregation there has seldom been so few dry eyes.

The Rev. Mr. Newcome of Tattenhall, his dear and intimate friend, preached his funeral sermon on Phil. i. 21. To me to live is Christ, and to die is ^tf«. and by the character of him did him honour at his death.

A SERMON,

PREACHED AT THE ORDINATION OF MR. ATKINSON,

IN LONDON, JANUARY 7th, 1712-13.

Isaiah vi. 8.

Also I heard the voice of the Lord, sayingy Whom shall I sendf and who will go for us ? Then said I, Here am I; send me.

It is no absurdity at all, at the ordination of a gospel minifltery to borrow instructions from the mission of an evangelical prophet; for the treasure is for substance the same, which is lodged in both these earthen vesiiels. And though there are diversities of gifts,* and administrations, various degrees of light, and methods of revelation, yet in all these vorketh that one and the self-same Spirit; the very same Spirit of the Lord, that both came upon the Old-Testament prophets, and remains with the New-Testament ministry.b In allusion to the Old-Testament way of revelation, gospel preaching is called prophesying, let us prophesy according to the proportion offaith,^ And the prophets are called the brethren of gospel ministers. The angel says to John, I am thy fellow-servant, and of thy brethren the prophets.^ The ordinary influences and operations of the Spirit, and its plentiful effusion, in gospel timesy in the prediction and promise of it, is represented by the peculiar and extraordinary ways of discovery of the divine will then in use: I will pour out my Spirit upon all flesh ; and your sons and yoftr deugkters shall prophesy,^ they shall have a clear insight into the things of God, and be able to speah dearly of them to one another.

None perhaps of all the Old-Testament prophets had a more awful and solemn mission than the prophet Isaiah ; who spake so plainly and fully of Christ, and the grace of the gospel. Ezekiel's

• 1 Cor. vii. 4, IL b John xiv. 16. « Rom. xlL 6.

mission was likewise very awful; whose errand chiefly was to prove and threaten, and display the terrors of the law: but the vision that introduced his mission was more dark and mystical.

We dispute not, whether this was Isaiah's first mission; it is likely it was not, the sermons in the foregoing chapters being placed before it. He had^ if I may so say, prophesied for some time as a candidate, that he might, first, be tried, and might himself make trial of his work; in that he was owned of God, and yet he had this solemn mission afterwards. He was, before, sent of God, spake in his name, and knew he did; but his commission was then virtual and implicit, but was now more expressly recognised, when his work grew more upon his hands, and the difficulties and oppositions he met with in it increased. Now this ambassador made \k\spuhlie entry.

If we look back to the preparatives for this solemnity, (which we have an account of in the foregoing verses of this chapter,) we shall find the prophet very deeply touched with a humbling sense of his own sinfulness, and a comfortable sense of the pardon of sin, and his acceptance with God. I take notice of these for instruction to you, brother, who are this day dedicating yourself to the service of God in the gospel of his Son, that yon may walk in the same Spirit.

1. He was much affected with a sight and sense of his own sinfulness and unworthiness. See how he cries out, upon a sight of God in his glory, and hearing his holiness praised: Woe is me, for I am undone f I am cut off, so the word is; I deserve to be cut off* from all my privileges and hopes as an Israelite; for /am a man of unclean lips^ unfit, una-

d Rev. xxii. a

• Joel ii. 28.

f Isa. Ti. 5.

ORDINATION SERMON.

ble to be employed in speaking for God: I dwell, indeed, in the midst of a people of uncleaH lips^ who deserve to be reproved, and need to be reformed, bat how unfit am I to be made use of as an instra-ment herein, who am myself a man of unclean lips; and never saw so much of it, nor so much of the evil of it, as now that mine eyes have seen the King, the Lord of hosts.

God looks upon those ssjiltest to be honoured by him, and employed for him, who are humble and low in their own eyes. When a soul is brought to cry out, Woe is me, for I am undone, it is then in a fair way to be saved for ever. As Christ, so Christians, are first humbled, and then' exalted; like a corn of wheat, die first, and then revive.

And as to particular services, ** Before honour is humility.'' When we see ourselves utterly unworthy of the honour, and unfit for the service, we are called to, then free grace will be the more magnified in passing by our unworthiness, and making us strong out of weakness. They who abase themselves under strong convictions of their own sinfulness and vile-ness, into an entire subjection to God's grace and government, and a cheerful condescension to the meanest services, these are they whom the King of kings delights to honour. They stand fairest for preferment in the Messiah's kingdom, and are likely to be great in it, who humble themselves like little children ;r who do it naturally, and with sincerity, not artfully, affectedly, and with design.

3. He was likewise impressed with a comfortable assurance of the pardon of his sin, and his reconciliation to God. A coal from the altar was laid upon his mouth ;^ not to bum it, but to purify it, to take away the uncleanness of his lips which he complained of, for the sin that truly humbles us, shall not ruin us; and it was said to him, Lo, this hat touched thy lipt^ thine iniquity is tahen away,.and thy sin purged. And blessed is the man^ thrice blessed is the minister, whose iniquity is forgiven^^ and who knows it, by the witness of God's Spirit with his spirit. They who are thus sprinkled from an evil conscience, are best prepared to serve the living God,^ and can come boldly to and from the throne of his grace.

None are so fit to display to others the riches of gospel grace, as those who have themselves received the comfort of it. They can best preach Christ crucified, who have known experimentally the power of his death, and are themselves clothed with that everlasting righteousness, which by it he brought in. And how feelingly may they preach repentance and remission of sins to others, who have themselves tasted the bitterness of discovered guilt and the sweetness of a sealed pardon. And this is one reason why the ministry of reconciliation is com-

ff Matt, zviil. 4. k Heb. ix. H.

b Matt vi. 7.

1 P& xxxii. 1. 1 Rom. vU. 94.

mitted to men like ourselves, who labour under the same burthens, and lie open to the same danglers, with the rest of mankind. The great prophet cries out, Woe is me, lam undone, —^the great apostle cries out, O wretched man that I am^^ that others, who make the same complaints with them, may be encouraged to hope for the same relief that they found; and that they may recommend to others the same foundation which they have themselves built npon, and comfort others with the same comforts wherewith they themselves were comforted of God.

The prophet being thus prepared to have so g^eat a work and so great a trust put into his hand, we have, in the text and the following verses, the committing of that work and that trust to him ; for as God sends none but those whom he has first prepared, so those whom he has by his grace prepared, he will some time or other find an opportunity to send, for God makes nothing in vain. Jeremiah, who laformtd for a prophet, shall be ordained a prophet.*

Now observe in my text the solemn treaty and transaction between God and Isaiah upon this matter. Behold a communion between God and man; as, of old, God talked with Abraham." Be astonished, O heavens, at this, and wonder, O emrtk, the Lord of life and glory converses familiarly with poor sinful dying worms of the earth, as one friend converseth with another. Isaiah hears the voice of the Lord, and understands it, returns a direct answer to it, and receives a reply; and thus a correspondence is settled between him and heaven, in order to the carrying on of the work that was before him.

This communion with God is that which all Christians must keep up by faith; both in receiving the word from God, and in lifting up their prayers to him. When thou saidst. Seek ye my face, I heard what thou saidst; understood the meaning of it, applied it to myself, and complied with it; my heart presently answered. Thy face. Lord, will I seek.* Return ye backsliding children — Behold we come taUo thee.9

And it is that which ministers, particularly, are concerned to acquaint themselves with ; for an ex-perimental knowledge of the mystery of communion with God, which the greatest part of the world are such utter strangers to, is, without doubt, a very necessary qualification for tliat office and work, which was instituted on purpose for the maintaining and carrying on of that communion. How can we expect that God should speak by us, if we never heard him speaking to us; or that we should be accepted as the mouth of others to God, if we never spoke to him intelligibly and sincerely/or ourselves? How can we cany on the treaty of peace between God and man, if we have not, by searching the Scriptures, come to know something of the mind of

no Jer. i. & e Ps. xxviL 8.

■ Gen. zvii. x p Jer. iii. ss.

ORDINATION SERMON.

969

God, nor, by searching into our own hearts, come to know something of the case of man ? Moses was first well acqaainted with God himself; inquired concerning his name, and heard it proclaimed; before he was employed as a mediator between God and Israel. And Samoel was first brought to know the Lord and bis word, and then was established a prophet.^

Now, in the text we have two things concerning Isaiah's mission:

I. The counsel of God concerning it, Whom shall I send?

II. The <»nsent of Isaiah to it. Here am /, setid UK. Each of these will furnish us with some useful observations, proper to the present occasion.

I. We have here the counsel of God concerning it; and it is good to trace all divine things to the divine counsels, the streams to the springs. God is here introduced, as it were, deliberating and advising with himself whom he should send, to show tbc boose of Jacob their sins, and their misery and danger becaase of sin; as if he were considering and consulting about it, Whom shall I send? We have a like representation to Micaiah; when he saw the Lord sitting on his throne, surrounded with the host of heaven, and heard him saying, Who shall persuade Ahahy that he may go up, ami fall at Ramoth GiUad?^ Novr this is spoken av^ptawovaOiac — after the manner ofmen^ and therefore, according to our rule, we must take care to understand it dtonptxutc — so as heeomes Godf SO as not to derogate from the glory of any of his infinite perfections.

A.S God needs not to be counselled by others; for vho has directed the Spirit of the Lord, or being his tmtnsellor hath taught him ,** so he need not consult with himself; for deliberating supposes something of hesitation, which is not to be supposed in the Eternal Mind. As God never varies from himself, so be never wavers in himself; Knoum unto God are all his fporhs, from the beginning of the world. When Christ asked Philip, Whence shall we buy bread that these may eat ? he said it only to prove him, for he bimself knevr weU enough what he would do.^

But sometimes the wisdom of God, though never at a loss, is expressed by a solemn consultation, to show that what God does is the result of an eternal coansel. And some have observed that God is oever represented consulting with himself, but in cases wherein man was concerned, who is the parti-cQlar care of the divine providence. As, about the creation of man, Letusmaheman;"* and after the fall, Theman is become as one of us;" and when the nations were to be dispersed. Let us go and confound their languages,^ God would hereby show that there is a counsel in his whole will ;* and would teach us to ponder the path of our feet,' and to consider our ways,' and to do nothing rashly, but to make use of

1 I Sun. iii. 7,30. r 1 KingB xxli. 19, 20. i laa. xl. 13, M. «Jotm vL 5,6. ■ Gen. i. 98. • Gen. iii. SS. w Gen xL 17.

our own wisdom, by communing with our own hearts; and of the wisdom of others, by asking advice of them, for in multitude of counsellors there is safety.

And God*s being introduced here considering whom he should send, intimates that the sending forth of ministers, is a work not to be done but upon very mature deliberation, and with good advice. Christ did not send out his apostles to preach, till he had kept them some time with him as his pupils ; and our rule is, to lay hands suddenly on no man, lest we be partakers of other men's sins.*

Now we may here observe:

1. Who it is that is here consulting; **I heard the voice of the Lord" proposing the question : and it is God ** in his glory ;" and it is God in Three Persons.

(1.) It is God in his glory, the same that he saw in the first verse, upon his throne, high and lifted up. Not that he saw his essence, no man has seen that or can see it, but such a display of his glory in vision, as he was pleased at this time to manifest himself by, as to Moses and Israel at mount Sinai.

When God thus appeared in his glory and majesty, attended with a glorious retinue of holy angels and their adorations, then was he considering whom to send upon an embassy to man: and it tends very much to set off the condescension of God's grace to us, that he is so highly exalted, and yet so kindly takes cognizance and care of us. His goodness is his glory, and adds lustre to his greatness. And, among men, those are truly the greatest who are the best, and do most good ; as it magnifies his goodness, that though he is infinitely happy in the enjoyment of himself, was so from eternity, and would have been so to eternity, if we had never been, or had been miserable, yet he has an eye to man, and a concern for him. Though he be infinitely above the possibility of being benefited by us, yet thus he visits and regards us.^ Thus God's majesty makes his mei-cy shine the brighter; as where he says, that the same God who rides upon the heavens by his name Jab, is a Father of the fatherless, and a Judge of the widows.^ Though God be high, yet he has respect unto the lowly ; and though it be condescension to behold the things done in heaven^ yet his regards stoop much lower, and he dwells with men upon the earths

And methinks it puts a great honour upon the work of the ministry, that when God was about to send a prophet to speak to his people in his name, he would thus appear in the glories of the upper world, upon a throne high and lifted up, as one who is God over all, blessed for evermore; higher than the highest Though ministers are, themselves, men upon a level with you, despicable and despised, the foolish things of the world, and the weah; yet he

X Eph. 1.11. 7 Prov iv. 86. ■ Hag. i 5. • I Tim. ▼. b Ps. viii. 1, 4. • Pft. Ixviii. 4,5. d Pi. cxiii. 5. &

ORDINATION SERMON.

that tends them is enthroned, is greatly exalted. Though their original is mean, theircbaracter is truly great, they are the ambassadors of the King of kings.

Let this support and encourage faithful ministers under all the contempts that are put upon them, and the reproaches they are loaded with, that how much soeyer they are trampled upon and run down, he that sent them, and will bear them out, whose messengers they are, and whose messages they bring; who does protect them, and will reward them; is the Lord, high and lifted up. Such an honour does it put upon the gospel ministry, and such encouragement does it give to gospel ministers, that our Lord Jesus gave these gifts unto men, when he ascended on high, when he entered upon the glories of his exaltation, and rode in triumph, leading captivity captive.* Ambassadors have respect paid them according to the dignity, not of their private families, but of the prince who sends them.

(2.) It is God in Three Persons; which is plainly intimated in the plural number here used. Who will go for us? It is one God who says. Whom shall / send; and yet this one is three persons, the very same who said. Let us make man; and it is intimated in the plural termination of '* Elohim" yet joined with words of the singular number; as In the beginning itna B»mS» DII creavIT, As sometime '* Eloah" which is singular, is joined with a word plural. Where is God my Maker, ♦tnj^ Txhvi — God my Makers J Remember' now thy Creator, n»it'7^3— thy Creators. Which (says Coccejus) though they are not foil proofs of the doctrine of the Trinity, yet they are memorials of it, intimations of it for the present, till it should be more fully revealed in the New Testament.

The adversaries of this truth seek to avoid the force of the argument from this text, and the like, by saying, That when God says, Let us make man, and Who will go for us, he speaks more regio — in the style of kings, ** We will and command ;*" so the Socinians; but it was not so used in the Hebrew language. That it is God consulting with his house of judgment; so the Jews; but they know not, nor can tell us, what they mean by it;—with tlie angels; 80 says Grotins. But do prophets go on the service of angels ? or are they sent on their errands ? No, these are mere evasions. It is the same that says, Whom shall I send! in the singular number; and. Who will go for us? in the plural number.

And to throw more light upon, and add greater weight to, this, it is observable, that the words which follow in the two next verses, which the Lord said, Go make tke heart of this people fat,^ are, in the New Testament, applied both to the Son, and to the Holy Ghost. They are applied to the Son, where Bsaias, when he said these things, is said to have

• Eph. iv. 8. f Job XXXV. 10. f Job is. 15.

b John xii. 40, 41. i Acts xxvili. 36, iS. k Matt zzviiL 10.

seen his glory, the glory of Christ, (for of bim the evangelist is there writing,) and to have spoken ef HIM ;^ and, to the Blessed Spirit, where it is said. Well spake the Holy Ghost, by JEsaims ike prophet, utUo our fathers; saying. Go utUo this people^ and say. Hearing ye shall hear, and skall not mndcr-stand}

The three persons in the blessed Trinity ^lorioosly concur, as in the creating of man, so in the redeem-ing and governing of man, and particularly in send> ing messengers to the children of men, to bring them revelations of the will of God. Ministers are ordained, in the same name into which Christians are baptized, In tke natne of tke Father^ said of tkt Son, and of tke Holy Ghost ;^ nor could they baptize in tkat name, if they were not commissioned by the authority, and devoted to the glory, of that name. The tkree that bear record on earth; the Spirit^ tkt Water, and tke Blood,^ that is, the Scriptures, and the two sacraments, are derived from the three tkat bear record in keaven, tke Fatker, tke Word, and tke Spirit. And the last named of the three that bear record in heaven, is the same with the ^rst named of the three that bear record on earth ; as the nexus or bond of union between them. And the Spirit speaking to the churches:" by ministers, as expositors of the Scripture, and stewards of the mysteries of God, they may therefore be justly looked upon as sent by, and going for, the Father, Son, and Holy Ghost.

2. Wkat tke consultation is, Wkom shall I send, and who will go for us ? Some think this refers to the particular message of wrath against Israel, which we have in the next verses: Who will be willing to go upon such a melancholy errand ? Who cslu be prevailed with to carry a message which they cannot but carry, as the prophet Ezekiel did, in the bitterness of their souls;" and as St. Paul, with great heaviness and continual sorrow of heart ?*

But I rather take it, more largely, for all the messages which he was intrusted to deliver in God s name to that people; the secondary effect of which was, the making of their <* heart fat, and their ear heavy,*' but it was by no means the primary INTENTION. The proper tendency of the word, was to be a savour of life unto life; but, if it prove a savour of death unto death,i^ that is their fault who make an ill use of it.

*' Wkom shall I send V Some one must be sent, this perishing self-destroying people must have fair warning given them; but it was hard to And a proper messenger. Not that God was in doubt whom to send; when he has work to do, he will not want instruments to do it by, for he can either find men fit, or make them so; but it intimates, that the business was such as required a well accomplished ukes-

11 John V. 7.8. mRev. iL7. & Ezek. iii. 14.

o Rom. iz. s. p s Cor. iL iff.

ORDINATION SERMON.

971

senger, be^^ond those whom he had hitherto employed : he must exalt to this honour one chosen oot of the people,i and qualified with uncommon abilities. " Who is a chosen man," a choice man, '♦ that I may appoint over her, and who is that shepherd that will stand before me ?"'

God now appeared attended with holy angels, bright and blessed seraphims, who had each of them six wings, and could make more haste, and deliver a message better, than any of the sons of men could; and yet he asks. Whom shall I send ? for he would send by a man like themselves. When Ahab's/fl/*e prophets were to deceive him to his destruction, it was done by a lying spirit who went forth from before the Lord.* But when gospel grace was to be prophesied of by a trne prophet, no created spirit is employed, but God's own Spirit comes upon the prophets.

Now hence we may gather three observations: (I.) It is the unspeakable favour of God to us, that he is pleased to communicate his mind to us, and to make it known by men like ourselves. Divine revelation is a signal token of the divine good will, and ought so to be accounted. Man, by reaching at forbidden knowledge, forfeited all that which would be saving and serviceable. And how well did he deser^'e to be deprived of all the light of divine revelation, who had hid his light of human reason under a bushel, and had almost buried it in darkness ; and by his ignorance had wilf'illy alienated himself from the life of God} Justly might God have said, 'that he would never speah any more to such a rebel; and then his case had been as desperate as that of fallen angels; and he must have wandered endlessly, had not God been his guide.

But in pity to poor man, and in order to his recovery and redemption, beams of divine light are afresh darted from heaven; the great Shepherd sends after this stray sheep to fetch it home; He hath showed thee^ O man^ what is good / unto man he said. Behold the fear of the Lord, that is wisdom ;* unto you, O men, I call, and my voice is to the sons of men*'* Notice is given us of the displeasure of God against us, that we may avoid it; of the kindness and good will of God to us, that we may improve it; and of the duty God requires of us, that we may perform it. He has not hid from our eyes the things that belong to our peace and welfare, but has at sundry times, and in divers manners, given us to understand them, and put us in mind of them.

These notices he sends to us by those of the same nature with us. The people of Israel were so frightened at tlie terrors of Sinai, that they desired thenceforward God would speak to them by Moses; Speah thou with us, and we will hear, but let not God speah with us, lest we die J Herein they spoke the sense

^ Pb. Uxxix. 19. r Jer. xlix. 19. Jer. 1.44. • 1 Kings sxii 90,23. t Epb. iv. 1& r Mic. vi. & V Job nviii. 98. « Prov. ?lil. 4.

of all mankind, and God agreed to it; and though* since then, angels have been often sen(f upon particular errands, yet the ordinary instructions of the church have been by men formed out of the clay, whose terror shall not mahe us afraid, nor their hand be heavy upon us; and they are, according to our wish, in Go(Vs stead,* And this is very agreeable to a state of probation; in which, it were not a fair trial if, by the appearance of angels, those things were made sensible, which are now the objects of faith. The Scriptures were not written by angels, but by holy men of God, and the dispensing of the gospel is committed to faithful men.

How ungrateful are those to God, who, instead of giving him thanks for the favour of divine revelation, ridicule it, and asperse it; and, under pretence of free-thinking, shake off all the sacred obligations of it, and thereby forfeit and renounce all the advantages of it. It is the greatest indignity that can be done to God, and the greatest injury to mankind. God has, in tenderness to us, sent us his mind by men lihe ourselves, and they abuse this favour, by making themselves equal with those who spake by divine authority. But if they believe not Moses and the prophets, neither would they be persuaded though one rose from the dead.*

(2.) It is a rare thing to find one that is fit to go for God, to carry his messages to the children of men. God here asks, Whom shall I send ? Where is the person who may be intrusted with such an errand ; Who is sufficient for these things ?^ A skilful, faithful interpreter of the mind of God, who shall show unto man his uprightness, is one of a thousand.^ He must be an able man indeed, who is fit to be a minister of the New Testament.**

Such a complication of gifts and graces, as are requisite to the right discharge of this great trust, is very seldom found. Such a degree of insight into the mysteries of the kingdom of heaven, as is necessary to make a man skilful; and such a degree of courage for God, and concern for souls, as is necessary to make a man faithful; is hardly to be met with. Many are willing enough to go, who yet are not fit to be sent; as there are some fit to be sent, who are not willing to go. Solomon speaks of the inconvenience of sending messages by the hand of fools; they who do so, he says, cut off the feet and drinh damage. And though men have talents, it is little better if they have not application; for as vinegar to the teeth, and smohe to the eyes, so is the sluggard to him that sends him,^ Of what ill consequence is it then, to have God's messages sent by the hand of fools or sluggards ; so that considering how much folly and sloth prevail, we may well ask, as those at a loss. Who shall be sent, and who will go on God's errands ?

7 Exod. xz. 39. • Job xxsiii. 0.7. • Luke xvi. 31. b 2 Cor. it. IflL • Job szxiii. Sai d 2 Cor. iii.«. • Prov. x. 2&

ORDINATION SERMON.

(3.) None are allowed to go for God, but those who are sent by him. He will own none bat such as ho himself appoints. As the ordinances must be only such as arc of his institution, so the ministers of the ordinances must be of his designation, else they cannot expect that his presence should be witli them, or that his power should accompany their administrations. It is fit the master should nominate his own servants; he knows whom he hath chosen. When Christ would send forth apostles, he called ttnto him whom he wouldJ

We are not now to expect immediate calls, such as the prophets and apostles had; called not of men ot hy men. Ministers have no extraordinary commissions to produce, nor any miraculous ratifications ; they undertake not to foretell things to come, by the accomplishment of which to prove their mission ; those were requisite to set the wheels in motion, both in the Old Testament and in the New, but they cease when the thing is settled. Nor do we think that the mission of a minister depends upon the uncertain thread of a lineal succession from the apostles, which we cannot believe to be either requisite on the one hand, or sufficient on the other. But there is some resemblance between God's calling of ministers now, and his calling of prophets of old. Prophets were called when they were qualified for the office, when the word of the Lord came to them; and there were schools of the prophets, in which young men were trained up in preparatory exercises; so, note;, those whom God has by his Spirit qualified for the work of the ministry, have ONE considerable step toward a divine call: to which was, then^ added a strong inclination to this work, purely for its own sake; Jeremiah says, that God's word was as a burning fire shut up in his bones ;> and that is, stilly the other step toward a divine call,—a sincere desire to glorify God, and serve the interests of Christ's kingdom, and promote the salvation of precious souls, without regard to any secular advantage whatsoever. They in whom such qualifications for the work and such dispositions to it meet, may be accounted sent of God. And on these two the church of England seems to lay the stress of a due call to the ministry, in the question put to all who ofl*er themselves to be ordained, whether they think themselves moved by the Holy Ghost to take upon them the office of the ministry ? For it is certain, none are moved to it by the Holy Ghost, who are not in some measure fit for it, or who desire it for the sake of secular advantages. But those who are thus *' called of God," ought to have their qualifications examined by proper judges; and, then, by the word and prayer, (in which they will have to be employed, whose office it is to give themselves to the word and prayer,) they must be solemnly

i Mark iii la v Jer. xx. 9. h Acts xiii. 1 >3L i Rom. x. \b.

recommended to God, and to the word of his grace; and their dedication of themselves to God, and the service of his church, must be recognized. Ther who by office miniHered unto the Lord^ eis prophets and teachers, were ordered, by fasting, and prayer, and the imposition of hands, to separate Barnabas and Saul to the work whereunto God hmd called them,^

This is entering in by the door; aa all who will approve themselves good shepherds most. How shall men preach except they he thus senl?*^ God complained of those who ran, and he did not send them ^ and he tells them (which is threatening enongb) that therefore they should not profit the people at all: those who go without sending, will come back without speeding. God will own his own work, and his own appointments, but not men's usurpations. Both the external and internal call are necessary; and neither must be set up exclusive of the other. There must be an internal call, for God will be served with the spirit in the gospel of his Son; and there must be likewise an external call, for God is the God of order, and will have his own work done in his own way. And those in whom both these meet* may, with St Paul, thank Christ Jesus for puttiiig them into the ministry, and may expect that he will own them, and stand by them.

II. We have here the consent of Isaiah to this mission. When he heard God ask, Whowm shall I \ send? he readily answered, Here am /, send me. How well does it become all who love God, and have a zeal for his honour, to step in to the service of his kingdom and interest, when there is most occasion, and when the necessity of its affairs calls most for it; to be ready to go on God's errand, when none else will, and there is a failure of messengers, " Do you as you will, I will serve the Lard." It is an honour (though it cannot but be a grief) to be singular, in appearing for God; and to appear active for him, when multitudes decline his service as mean and perilons; to make offers to work for him, when others seek, by excuses and evasions, to shift it off'.

O what backwardness is there in many to a good work, when it has any thing of difficulty or disgrace attending it; or to any service for God, when other employments are more gainful and creditable in the world. Jonah is called to go to Nineveh, but he has no liking to the errand, and therefore flees to Tarshisb. The tribes of Israel are summoned to appear in defence of the public liberty and property, against Jabin king of Canaan, to come in to the help of the Lord, to the help of the Lord against the mighty ; and, while Gilead abides beyond Jordan, and Dan cautiously remains in ships,^ for the princes of Issachar, that intelligent *" as well as industrious tribe, bravely to

k Jer. ixiii. SI. i Judges v. 17. m I Chroo. xil. x

ORDINATION SERMON.

973

ippear with Deborah, even Issachar and Barak; for Sebalan and Naphtali to jeopard their livet to the \tath in the high places of the field,^ in the common aose', this is thankworthy. He is the truly Chris-ian hero, who dares lay his hand to a despised ilough, and a deserted one, who has courage to iubmit to a yoke, which so many, like the nobles of fekoa, are ashamed and afraid to put their necks ioder.« Those who thus boldly appear for the keep-og up of religion's interest, are worthy of double lODOur. This was it that gained LeTi the honour »f being God's tribe, the holy tribe, that when Hoses made proclamation in the gate of the camp, Who is on the Lord's side, to avenge the quarrel /his covenant upon the makers of the golden calf,i^ hat tribe distinguished themselves, and came in to tfoses. Thus did Isaiah here; when every one was ihy of the office, he was eager to receive it

The errand on which Isaiah was to go, was a very nelancholy errand. Go make the heart of this people fat; and yet he offered himself to the service. When ^e are called to act or speak for God, we must not say, We would go, if we were sure we should have ^d success, and our message would be acceptable; but we must go, and leave the success to God. Lord, make what use thou pleasest of me, I mil not murmur or dispute. Though in the event oar ministry should prove contrary to what it is in the intention, —to harden people instead of softening tbem, and to aggravate their condemnation instead of preventing it, which is a very uncomfortable, discouraging consideration, yet we must go on in it, knowing that in the issue God will be glorified.

Isaiah had been himself in a very melancholy frame in the 5tb verse. Woe is me, for I am undone, mncb indisposed and burthened; yet now he has courage enough to offer himself to the work, which then he could not think of without terror; for he bad been assured that his sins were pardoned, his iniquity taken away, and then his fears are silenced, the clouds are blown over, and all is well. Many bave come to be eminently serviceable to God and bis church in their day, that at first were low-spirited, and laboured under great discouragements. When God by his Spirit speaks to the heart good words and comfortable words, those who like Daniel were fallen with their faces to the ground, are wonder-fnlly lifted up and encouraged, and are ready to say, M he did. Now let my Lord speak, for tliou hast i^rengthened me,'i -

Isaiah's saying. Here am I, send me, speaks three things, for direction, to those who are setting out in the work of the ministry. His readiness; his resor-lution ; and bis referring himself to God.

1- His reatliness. He does not make objections, as Moses did, O my Lord, I am not eloquent, or,

■ Ju'l? V. I*, 18. o Neb. ill. 5. p Exod. xxxii. S6 q Dan. x. 19. ' Kxod. It. 10.13. • Ps. ex. 3. t 2 Cor. ix. 7.

Send by the hand of him whom thou wilt send,^ any body but me; but. Behold me; I present myself to thee, to be employed as thou pleasest: Here I am, send me. He was a volunteer in the service; not pressed into it, but willing in this day of power:* in this as in other things God loves a cheerful giver,' a <;heerful offerer. My heart (says Deborah) is to^ wards the governors of Israel, that offered themselves willingly.^ It is recommended to the elders to feed the flock of God, not of constraint, but willingly, and of a ready mind.^ In all acts of obedience to the calls of God, and assistance to the work of God, we must be free and forward, as those who know that we serve a good Master, whose work—^not only his for us, but ours for him—^is honourable and glorious; it is its own wages. Let us be brought under the yoke of Christ, by the constraining power of his love to us, drawing out our hearts in love to him again; and that is the acceptable sacrifice, that which is bound to the horns of the altar, with these cords of a man, these bonds of love.

How ready is God to hear and answer our calls ; he says. Behold me, behold me,"* even to those who were not called by his name. Much more ready is he to say, flere I am,^ to those that call upon him. And should not we then be ready to answer his calls, though the service we are called to be never so difficult and hazardous ? Desire not to be excused, when God has work for you to do, nor let any thing keep you back from that honour.

2. His resolution. He gives not only a free consent, but he is firm and fixed in it; does not hesitate or waver, but is ready both to swear to it, and to perform it; and he will not be beaten off it, no more than the people of Israel, when they said. Nay, but we will serve the Lord;' or Buth, when she said. Entreat me not to leave thee, or to turn from following after thee.

Here am I, not only ready to go, but resolved, in the strength of divine grace, to encounter the greatest difficulties, and to abide by the service to the end. Send me, and I will adhere to it whatever it cost me, and will never draw back. Thus Christians, thus ministers, as good soldiers of Jesus Christ, should war the good warfare with courage and constancy; Who is this that engageth his heart to approach unto me, saith the Lord?* What an acceptable servant is this, that binds his soul with a bond to the work of God, and is willing to have his ear bored to God's door-posts, to serve him for ever. And good reason have we, thus, to serve Christ, for with such a steady and unshaken resolution did he undertake to save us; when it was asked, Who will be man's redeemer? who will take the book, and open the seals .'* and there was found none who would venture upon it; then said Christ, Lo I come; and finding it written of him

« Jurlg^. ▼. 0. * 1 Pet v. 2. w laa. Ixv. 1. > Isa. Iviii o. 7 Josh. xxiv. SI. I Jer. xxx. 21. • Rev. v. 5.

ORDINATION SERMON.

in the volume of the book, he determines, he delights to do the will of God ;^ and shall not fail or be discouraged/

We find this prophet, long after, reflecting with abundant satisfaction upon that steadiness of resolution with which he entered upon his prophetical office; and in it he was both a type of Christ, and a pattern to Christians. The Lord God, says he, hath given me the tongue of the learned, which he did by touching his lips with a coal from the altar; he hath opened mine ear, he has promised to help me, and he is near that justifieth me, and therefore I have set my face lihe a flint, I hnow that I shall not be ashamed.^ Those who thus set out with resolution, may depend upon God to bear them out

3. His referring himself to God, His expressing himself thus generally. Here am J, send me, intimates this; Lord, employ me as thou thinkest fit; cut out what work thou pleasest for mc. I will never PREscribe, but ever suBScribe. Here am I, ready to go to whom, and on what errand, thou wilt, whatever objections may be made against it. Lord, I am at thy service, entirely at thy disposal. Let the will of God be done bg me, and done concerning me.

Thus we should address ourselves to the work of the Lord; with an entire resignation of ourselves to his wisdom and sovereignty. The heart must be tabula rasa — white paper to his pen, soft wax to his seal: lethim write upon me what he pleases, and make what impressions he pleases upon me. We must enter upon the service of God, with Joshua's question. What saith my Lord unto his servant ?^ And with St. Paul's, Lord, what wilt thou have me to do? And witli the implicit faith and obedience of the child Samuel, Speah, Lord, for thy servant hears, I desire nothing more but the honour of receiving thy commands, and a heart to comply with them.

The mind thus entirely referred to God, is most easy and quiet to itself, as waiting to know his mind; in dependence upon his promise, that the meek he will guide in judgment, and teach his way. If we impartially search the Scriptures, we may thence learn, what, in general, God will have us to say and do for him; and if we keep our eye upon his providence, we may by that be assisted in the application of the general rules of the word, for in it God guides us with his eye; and thus by committing our way and works to the Lord, with. Here am I, send me, we may find a leading star in all our counsels, and firm footing for all our resolves; thus we stand in an even place.' And certainly, we are most our own possessors, when we are least our own masters; and have the greatest enjoyment of ourselves, when we are most cheerfully and unreservedly devoted to God, with. Here am I, send me.

b Ps. xL 7, 8. e laa. xlii. 4. AIsBuI. 4, 5, 7. 8. e JoBh. T. 14.

Application.

Of the many observable, useful hints we have given you from these words, I shall only resume two, upon which to ground a word of exhortation; which I trust may be profitable to all of us who are ministers, and particularly to you, brother, who are now devoting yourself to the service of our great Master in this high and holy calling, for the advancinj^ of the common interests of his kingdom among men, and the common salvation of precious souls. We are here taught, 1. Whom we are sent by. It is God who says. Whom shall I send? and to him the prophet addresses himself. Send me. And, 2. Whom we go for; we go for God; Who will go for us ?

1. Going forth into the ministry, we must look up to God to be sent by him. It is the work of God, Father, Son, and Spirit, to send ministers, the ambassadors of reconciliation; and therefore to him our eye must be: '' Lord, send me. When tfaoa art sending abroad thy messengers, let me be one; for unless thou send me, I cannot go." At our first setting out in the service of God, and when we go forth upon any particular errand, this must be our prayer. Lord, send me.

We who have been many years engaged in this work, are concerned -to inquire, what manner of entering in we had,' and whether we looked up to God at our setting out; whether we had our eye up unto him, and a single eye;. whether our desire was toward him, and our dependence upon him? Whether we took our ministry from his hand, and devoted it to his praise? I hope we did; and we have had the comfort of it many a time, with reference to the infirmities we have laboured under, and the many difficulties we have struggled with. I am weak, I am forgetful, and meet with much discouragement from without, and from within, but, O Lord, truly I am thy servant, I am thy servant. Let us still look up to him, and derive fresh encouragements from day to day, from his promise to be with his ministers always to the end of their day, and to the end of the world.'^ If God sent us, he will stand by us, will own us, vnll carry us on, and bear us out, and will never leave us. Our Master often speaks of God, as of him that sent him, and for that reason doubted not but that he was with him; so that when all his disciples fled and left him alone, yet he was not alone. And as the Father sent him, so he sends his ministers, who, therefo|je, ought to have an eye to his hand, as he had to his Father's, which upheld him.

And you, brother, who are now to be listed under the banner of Christ, may from hence take direction; it is by prayer that you are to be set apart, not only

f Ps. xxvi. -li

r 1 TtaesB. i. 9.

b Matt. xzviiL 30.

ORDINATION SERMON.

975

by oars for yoa, bat by yoars for yourself. That yoo may, therefore, take God along with you, and bare him with you in this great undertaking, lift up your heart to God in this short but comprehensive petition. Lord, send me ; Lord Jesus, send me ; for it is the Son of man that holds the stars in his right hand.*

Lord, send me, that is,

(1.) Lord, {pve me a commission. The gospel we are to preach is not our own, or of our own framing, bat it* is the gospel of God, the glorious gospel of the Uetsed God,^ it is the contrivance of his wisdom, it is the proposal of his grace; and, therefore, from him we must receive our warrant to publish the covenant, to apply the seals to it, and take in subscriptions. All who are duly qualified for the work, and inclined to it, and enter regularly upon it, and obtuin mercy of the Lord to be faithful in the discharge of it, may look upon themselves as sent of God; and the honour of being of that number, is vthat you should be ambitious of

Lordy send me, is. Lord, let me know that thou seodest me, and that I am a minister not of man, or by man, but by Jesus Christ, and God the Father} Let me know it by Christ's powerful, gracious bnathing on me, and saying, Receive the Holy Ghost, Lord, let me have my credentials under the broad seal of heaven, and know myself authorized to be an ambassador, or resident, to carry on the treaty of peace and reconciliation between God and man ; let me know it by the working of the Spirit upon my beart, as an enlightening, quickening, sanctifying Spirit, and that shall be the witness of the Spirit with my heart, that I have not taken this honour to myself, nor am an intruder, but am called of God to it.

We may not now ask for sensible signs, as Gideon did, who once and again proved God with the fleece; but we may and must ask to have more abundant satisfaction concerning our call, by the bestowing of spiritual gifts upon us, and the enriching; of us with divine graces, and with strength in oar soal. That the ministry is a divine institution, appears from the Spirit in the word; that such a Viinister is of divine designation, appears by the Spint in the heart, which yet, sometimes, is such a new name, as no man knows, saving he that receives iV."*

(2.) Lord, give me the necessary qualifications for this service. Send me, that is, fit me for this work, and enable me to do it as it should be done. God never sends any, but such as he gives to be in some measnre well apprized of the errand they go upon ; bis ambassadors never have credentials without instructions. When the apostles were sent forth to prtaeh, they were told what to preach, and were filled with the knowledge of the gospel mysteries. When

' Rev. H. I.

B Rev. ii. 17.

k 1 Tim. I. U. 1 Oal. i. 1.

B Esek. X. 2, 7.

therefore we beg of God to send us, we beg of him full instructions what to say and do in pursuance of our coounission, that we may give a good account of our stewardship, when we must be no longer stewards.

Lord, send me, is. Lord, give me a mouth, and wisdom; a door of utterance, that I may speak the word boldly; a spirit of wisdom, that I may know the things which are freely given us of God. Teach me what I shall say. Put that word into my mouth, which shall reach the consciences of those who hear me. The Hebrew phrase for consecration is, filling the hand; which intimates, not only the greatness of the work of the ministry, for they who are called to it have their hands full, but its dependence upon divine aids and supplies. We have nothing to give out to God's people, but what he gives in to us; nothing wherewith to fill their hearts, unless he fill our hands; as, in Ezekiel's vision, the man clothed with linen had his hands filled with coals of fire from between the cherubim.**

God gives ministers their commission by his Son, who, when he ascended on high, conferred those gifts upon men; but he gives them their instructions by his Spirit,^ who is given to make up the want of Christ's bodily presence, and to carry on his undertaking ; and of whom Christ has said. He shall take of mine, and show it unto you.f We must therefore pray for the Spirit; all Christians must, and are encouraged to do so by that promise: He will give the Holy Spirit to them that ask him,^ Ministers have special need of the Spirit, as a spirit of revelation, that they may know the things of God ; and, as a spirit of truth, to rectify their mistakes, and to lead them into all truth.

And ministers' work being to speak not only from God to his people, but to God for his people, they have as much need of the Spirit to assist them in prayer as in preaching, and to be in them a spirit of supplication as a spirit of illumination. And for this, also, God will be inquired of; to him we must go with this request. Lord, teach me what I shall say, both in the word and in prayer, for I cannot, in either of them, order my speech by reason of darkness.' Lord, give me the heart of the upright, and the tongue of the learned, and thus, Lord, send me. Ministers are stars that shine by a borrowed light: to the fountain of light they must therefore apply themselves; and he having said to us, From him that would borrow of tkee turn thou not away, will not turn away from us, if we come to borrow of him; especially when it is to borrow a stock wherewith to trade, in his service, for his glory.

It is a very proper sign which some churches use in the investing of ministers in their office, to

• John xlv. S8. 4 Lake si. lO.

p John xvi. 14. r Job xxxvil. 19.

ORDINATION SERMON.

pat the New Testament, or Bible, into their hands; not only to signify, that they have authority to preach the word of God, bat that they mast fetch all their farniture for their work from the Scriptures; those they mast consult, those they must study. That is the rule they must g^o by, the model they must build by ; there is the pattern showed them in the mount; that is the card and compass they must steer by. Lord, send me, is, Lord, put the Bible into my heart. Lord, make me ready and mighty in the Scriptures, that thence I may be thoroughly furnished for every good word and work.

(3.) Lord, give me opportunity. This door also God has the key of, as well as the door of the heart, and of the lips; and our eye must be to him for the opening of it, and the making of it a wide door, and an effectual one, though there be ever so many adversaries.' Lord, send me, is. Lord, having hired mc into thy service, find me but something to do for thee; having sent me into thy vineyard, cut out work for me there, that I may not stand all the day idle, because no man has hired me.' Place me in what sphere thou pleasest, higher or lower, larger or narrower, only let me be some way serviceable to thy glory, and not thrown by as a despised broken vessel.

And in this, we must refer ourselves to God: Lord, send me whither thou pleasest, order me into what circumstances thou thinkest fit; make any use of me, so that thou wilt but make some use of me; let me have a place in the body, though it should not be a place of honour. Send me, with Jonah, to Nineveh; with St. Paul to Macedonia, to help there; to the highways and hedges, to pick up guests for the marriage, and I will cheerfully go. You must set out in the ministry, with an entire resignation of yourself to God: ** Ho shall choose my inheritance, my employment, for me." Send me whither thou wilt, send me to a pulpit; send me to a prison, (and it is good to think of that, and to provide accordingly ; we are not better than our fathers, nor know we what trying times may yet be before us,) I am ready to go, as St. Paul, bound in the spirit to Jerusalem: send me on what errand thou wilt, thongh ever sounpleasing to myself, ever so displeasing to others. Servants must go whither they are ordered, and do as they are bidden, and say what is put into their mouths, without murmuring or disputing, and so must we, as those who have no will of our own, but what is swallowed up in the will of our master, in all which we desire to stand complete.

And it is a great satisfaction to a minister in all his settlements and removals, to see God going before him, and leading him in a plain path; as it is bis duty to pray for direction, and his wisdom to follow providence, and not to force it, to do the

I 1 Cor. xvi. 9. V 2 Cor. X. 4,5.

t Mark xx. 6,7.

« ba. Iv. 10, II. Heb. iv. 18.

work of the present day and place, and leave to God what is to come: Mine eyes are ever towards ike Lord, And if we see him setting before us an open door, we may comfort ourselves in this, that no man shall shut it.

(4.) Lord, give me success. Send me, and the message by me, as the rain and snow from heaven, which returneth not thither, but accomplisheth that for which it was sent." Send me; and let the Spirit go along with me to make the word efiectnal, that it may not be as water spilt upon the grouDd; lb at I may not labour in vain, or spend my strength for nought Those whom God sends, he sends armed with such weapons as are mighty through him, to the pulling down of Satan's strong holds.* O let me be furnished with those weapons! that I aiay see of the travail of my soul to my satisfaction.

Lord, send me to their hearts, let the word be quick and powerful for that purpose; send it between the joints of the harness; send it between the joints and the marrow;* send it, and let a divine power go along with it; send the report, and with it let the arm of the Lord be revealed ;* that many may be brought to believe it, for it is the power of God to salvation to every one that believes J O that it might now appear so, as it appeared when the ward of the Lord, at first, grew and prevailed so mightily,. How can we expect that our labours should be successful, and that we should profit the people we preach to, if we do not sincerely design it, and earnestly desire it.

But we must go forth in the strength of the Lord God,' or we shall go to no purpose. If we think to succeed in the strength of our own parts or resola-tion, by our own wisdom or importunity, we do but deceive ourselves; for St. Paul himself owns he cao do nothing of himself, but all things through Christ strengthening him;* this divine strength we must pray for and depend upon, and by faith most fetch it in, whenever we have any work to do for God. And this is our comfort, that God*8 strength is often perfected, and most praised, in our weakness, for it is ordained out of the mouth of babes and sucklings.

Pray thus, pray daily thus, and you shall not seek in vain. If, when God calls to you to appear and act for him, you cheerfully say. Here am I, you may be sure, when you call to him to appear with you, and act by you, he also will say. Here am I. If you say, Lord^ send me, he will say. Go, and I will be with thee. If you say, as Peter, Lard, bid me come to thee upon the water; ^ he will say, Come, and will keep you from sinking.

2. Going on in the ministry, we must remember WHOM we go for. Who will go for us; as agent for God the Father, Son, and Holy Ghost? Not that God has need of us, or of our services; he has angels at command ready to go on his errands, and to

ft ba. liii. I. y Rom. 1. Iff. ■ Pa. \xx\. 16.

• PhiL Iv. la. b Miatt xiv. 98, ».

ORDINATION SERMON.

977

fly swifUy; bot he is pleased to employ as, to bid us go for him. We go for God the Father, to bring the seals which he has made to him, as their chief good, and highest end; for God the Son, to bring the soals to him he has xedeemed, as their Prophet, Pnest, and King; for God the Holy Ghost, to bring the seals he has the charge of under his conduct, and his sanctifying power and inOuence.

Let as see how improyable this consideration is.

(I.). If we go for God, then we have no reason to be ashamed of our office, but to magnify it. Work for God cannot but be great work, and put honour upon them who are called to it The preachers of a gospel, which, to all that believe, is ike power of God unto salvationf^ how much reason soever they have to think meanly of themselves, as unworthy of the honour, yet have a great deal of reason to think highly of their work. St Paul, who went for God to the Gentile world, though for that he was reproached by the Jews, yet magnified his office.** The messengers of the churches are the glory of Christ," how scornfully soever they are looked upon by the children of men. If we be not a shame to our office, it is well; we have no reason to be ashamed of it.

Ministers are not common messengers ; they are ambassadors for Christ,' for the King of kings, and that is a high post of honour; in which though we pretend not, as ambassadors, to the title of Excel-Uncy, }'et we ought to approve ourselves of an excellent spirit, and labour to excel in gifts and graces. And let not any think themselves too good to be thus employed, as if the lowest of the people were as fit to be messengers for Christ, as Jeroboam thought ihem to be priests to the calves; no, it is no disparagement, to the greatest, to go for God. King Solomon valued himself upon his being a preacher.

(2.) If we go for God, then we must fait/fully de-lieerkis MIND, t» his name ; and when we do so, we may speak as having authority. If we go on his enand, that, the whole of that, and that only He ninst deliver. Ezekiel must speak God's words to the people, and speak them as his; whether they ^ill hear, or whether they will forboar.v We must deliver that which we have received of the Lord, and our doctrine must be not ours, but his that sent us.

Let this therefore imbolden us in our work, and give us a holy, humble assurance. We pretend to DO dominion over you, we are your fellow-servants; but he who sends us, and whose mouth we are to you, claims dominion over you, and commands your obedience. He is the God who gave you your being; and therefore has authority to give you law, and will not suffer his authority to be slighted, or his crown profaned.

If we obtrude that message in God's name which is not his, and say. Thus saith the Lord,^ when it is

f 2Cor. V, so.

d Rom. si. 13. f Kzek. ii. 7. 3 m

• *2 Cor. viii. 23. h Jer. xxiU. 31,32.

a false dream, fancy, or forgery of our own, we cannot speak with any confidence ; (what is the chaff to the wheat?) but as long as we keep close to our instructions, we may rely upon our commission ; and as far as what we say agrees with the law and the testimony, it demands acceptance, not as the word of man, a poor, frail, dying man like yourselves, but as the word of God,* for so indeed it is; the word of a living God; a living word that abides for ever.

(3.) If we go for God, then far be it from us, that we should seek ourselves and our own things. One of the first lessons Christ will have his disciples to learn, is to deny themselves, that they make him all in all. Self will be apt insensibly to steal into the study to us, and into the pulpit with us, and as far as it is indulged, the ends of our office are perverted, and our work spoiled, and stript of its dignity and power. We are ministers of Christ; and therefore must not preach our8elv«s, but Christ Jesus the Lord,—and [declare] ourselves your servants for his sake:^ that the Lord alone may be exalted in our ministry, that he may be all in all.

We must not seek our own praise and applause, but must humble and abase ourselves ; must not aim at the making and maintaining of any secular interest for ourselves,—that is prostituting what is honourable, and profaning what is sacred. It is a sad complaint which Paul makes even of the ministers of his time, that all sought their own, not the things that were Jesus Christ's ;■ I wish we have not all of us too much reason to charge the same upon ourselves ; I am sure, we have all of us need to watch and pray against this sin. Ministers, of all people, must not live to themselves, nor please themselves, nor aim to enrich themselves; for thereby they contradict, and so depreciate, theiroffice, which is intended to bring souls from self to God. None of us, if he lives like himself, lives to himself but to the Lord.*^ Let self therefore be abased, and annihilated, that to us to live may be Christ," nothing but Christ. We are friends of the bridegroom, and are unworthy the honour, if we speak one word for him, and ten for ourselves, when we ought to be entirely devoted to him.

(4.) If we go for God, then to him we must give account of our negociation; if you send your servant on an errand, you expect when he comes back, he should tell you how he has done his errand, and how he sped. The Lord of those servants that are sent for him, will come and reckon with them, what they have done, and what they have gained by trading with the talents committed to them. Angels give account of their messages; they run and return, descend and ascend; and ministers are hastening towards their day of account.

1 1 Thca§ ii. 13. k s Cor. Iv. 5. 1 PhiL ii. ai.

» Rom. xiv. 6,7. n Phil. i. 31.

ORDINATION SERMON.

\^'e must give an account of ourselves to God; it will be inquired into, whether we have faithfully delivered our message, whether wc have declared the whole counsel of God, and whether wc have not pulled down with one hand what we built up with the other. It concerns us therefore to do our work as those who know it will be reviewed.

We must give an account likewise of those to whom we have been sent; and a heavy account it will be if they perished through our ignorance, carelessness, or treachery. If the watchman warn not the sinner of his danger, the sinner shall die in his iniquity, but his blood shall be required at the watchman's hands. How pathetically did Augustus Caesar upbraid the general, who, by his ill conduct, had lost him a brave army, Qnintili Vare redde Icgionei — Quintilius Varus, restore my legiom. Much more terribly will they be reckoned with, who by their treachery have been the ruin of precious souls. But how comfortable will the account be, of those who are the seals of our ministry, whom we have been instrumental to bring to Christ; as it was to this prophet, concerning some, of whom he said. Behold, I and the children whom the Lord hath given me f though the generality believed not his report.

If we are sent for God, we must consider, as the prophet did, what answer we shall return to him who sent us ;P as the servant who was sent to invite to l;he wedding feast, when he met with repulses and slights, came and showed his Lord all these things.^i O that this thought might quicken us to the utmost care and diligence in our work, and that we might be found watching for souls, to win them over to Christ, as those who must give account, and who know not how soon.

(5.) If we go for God, then he will certainly bear us out, and stand by us, in all we do according to our commission. If we go for God, he will go with us; as he promised to go with Moses, when he sent him to Pharaoh. Those who are God's servants he will uphold; he will strengthen, according to their day;' ho will plead their cause, and not suffer them to be wronged. Kings shall be made to know, that it is at their peril, if they do his prophets any harm.* Princes take injuries done to their ambassadors as done to themselves, and will resent and revenge them accordingly; and so does our Lord Jesus. He thtit detpiseth you, despiseth me. Mocking God's messengers and misusing them, was once and again Jerusalem's measure-filling sin.

Ambassadors have their charges borne. God has provided, that as those who served at the altar might live, and live comfortably, upoii*the altar; so those

o Isa. viii. 18., p 2 Sam. xxiv. 13. q Luke xiv. 21.

r 1 Cor. X. 13. • Ps cv. ]&. 11 Cor. ix. 14.

u Jam. V. 4. ▼ Lev, xix. 13.

who as his messengers preach the gospel, ahoald he suitably maintained, that they may live of Ike gospel.' Yet sometimes the case is such, that ministers lose by their ministry: (the disciples left all to follow Christ, and preach tiie gospel:) but in that csase, confide it to him to indemnify them; one uray or other it shall be made up to them.

(6.) If we go for God, and approve ourselves true to the trust lodged in our hands, he will abandantly recompense all our services and sufferings. We shall not only be saved harmless, and have oar losses made up, but we. shall have God himself to be oar bountiful rewarder, and our exceeding great reward. St Peter encourages ministers, the under-sbepherds, to feed the flock of God, and to do it willingly, with this, that when the chief Shepherd shall appeoTy they shall appear with him in glory.

The labours of a few days shall be rewarded with everlasting pleasures and riches ; God will be sure to pay his messengers well; nor will he keep back the hire of the labourers, who have reaped down his corn-fields;° nor shall it abide with him aU nighty vr-til the morning* of the resurrection; hot when the sun of their life goes down, and the day of their service is ended, the labourers are immediately called to receive their penny; even those who came in at the eleventh hour, who died young, and so did but an hour's work, as well as those whose laboars were long, and who bore the burthen and heat of the day.* St. Paul doubts not, but that when he departs he shall immediately be with Christ;" and in the assurance of it pleases himself with the thoogbt. That he was now ready to be offered, and the time of his departure was at hand; and thenceforth was laid up for him an abundant recompence.'

Encourage yourselves, brethren, and one another, with this word : you go for God. You aim at his glory, and make his work your business; yoa lay out yourselves in sincerity to advance his name, and honour, and interest, and his kingdom amonj^ men. And do you so indeed ? Though Israel be not gathered, yet shall you be glorious,* and a sweet savour to God, not only in them that are saved, but in tketn that perish** And therefore be of good courage, and lift up the hands that hang down; a particular account is kept of all your travels, toils, and tears in Christ's work, and they shall all be abundantly recompensed. In due season you shall reap, if you faint not ; he not weary then in well-doing.*^ Hold out faith and patience yet a little while, and your warfare will soon be accomplished; only be faithful unto death/ and the crown of life is as sure to you as if it were already upon your heads.

w Matt. XX. 8, 9. X PbiL i. 23. ji Tim. iv. 7, 8.

I Isa. xlix. 5. « S Cor. ii. 15.

b Gal. vi. 9. c Rev. ii. 10.

THE

EXHORTATION,

AT

Mr. SAMUEL CLARK'S ORDINATION, AT St. ALBANS.

(SOMEWHAT ENLARGED.)

That which yet remains, before we part, is to address an exhortation, g^ve me leave to call it a charge in Christ's name, to yoo, my dear brother, who have now dedicated yourself, and have been very solemnly dedicated, t* the service of Christ in the work of the ministry ; which I trast has left such a truly indelible character and impression upon you, that yon will remember this day by a good token as long as yoa live; as the day in which year heart was more than ever fixed for God, as the Master yoa love, and resolve by his grace to live and die with ; and your ear bared to his door-post, to serve him for never to go oat free from his service, but to

ever

go on more and more free in it.

Think yoo hear Christ saying to you, as he did to his disciples, when he had washed their feet, and had taken his garments, and was set down again: Know ye not what I have done to you ?* I say, what Christ has done to yoa, for it is he who pats you into the ministry,** not we. Do yoa know, do you consider, what an honour he has put upon your head, what a trust be has lodged in your hand, and vhat a bond he has laid upon your soul ? And will yoa not next consider, what he expects and requires from you, in consideration of this which he has done to you ?

I hope you have such a sense of the excellency of the work to which Christ has called you, and its direct tendency to advance the honour of your Creator and Redeemer, and the true welfare of your fellow-creatures and fellow-Christians, that if we shonldoow say to you, as Elijah said to Elisha, when he had cast his mantle over him, Go, returUf for

iJohnxiii 19.

4 Ruth L 17.

b 1 Tim. i. 13 3 R 2

• Kingi x\x. 90. c Luke ix. 62.

what have I done to thee ?' you would reply as Ruth to Naomi, Entreat tne not to leave thee, or to turn from following after thee ^ for from the plough, to which I have this day laid my hand, I trust I shall never so much as look back.* The Lord heep it always in the imagination of the thought of your heart, and establish your way before him /' You have, as Jeph-thah, opened your mouth unto the Lord; and you cannot go back.' Go forward then, in God's name; go on and prosper, and the Lord be with you.

You have this day received a commission from the Lord Jesus, according to the true intent, and full extent, of the institution of the g^pel ministry, to be an officer in his army^ to train up his soldiers to, and lead them on, in all the services of the Christian warfare; to be an officer in his Atfi^</om, to see that his laws be observed, hb ordinances kept, and the peace and order of his kingdom preserved, for the honour of the prince, and the protection and welfare of all his loving subjects.

The apostles, prophets, and evangelists, were extraordinary ambassadors, employed to set the treaty on foot between God and fallen man: to them first was committed the ministry of reeoneiliationJ* Pastors and teachers are, as residents or consuls, to carry on tfie treaty of peace, and to maintain all the branches of that commerce and communication between heaven and earth, which is founded upon it; their business is to negociate affairs between Christ and his church ; they are tahen from among men, and ordained for men in things pertaining to God,* as the priests under the law were; that Christ may have the rents, honours, and services, which he

f I Chron. xzix. II. h 9 Cor. V. 90l

f Judg. xi. 3S. i Heb. V. 1.

EXHORTATION AT

was to receive from his church, and the charch may have the favours and benefits which it is to receive from Christ.

Now, as the officers in a kingdom or corporation are commonly sworn to execute the office they are put into according to law; so you are this day sworn, as it were, to do the work of a gospel minister, according to Christ's institution.

It is therefore requisite that you rightly understand what the business of your office is, and what is the work that you are called to; that you may both prepare and apply yourself accordingly. I doubt not but you know it, and have considered it, yet I hope you will now give me leave to put you in mind of it, and myself too. This charge is given you, O Timothy^ keep that which it committed to thy trtut ;'' it is a great trust that is committed to you, and which you must shortly give an account of, and therefore it concerns you to be faithful, by mercy obtained from the Lord. You have accepted the trust, acquaint yourself M'ith it, and be faithful to it, that you may in the great dny give a good account of it.

I. There is a trtut committed to you, in common with all Christiant, and that is, your own precious soul. This charge therefore we are to give you, in the first place, which St. Paul gives to Timothy, Take heed to thyself that thou mayst save thyself; ' and to the elders of Ephesus, Take heed therefore to yourselves,^ Those are very unfit to take care of other people's souls who are careless of their own; and to guide others in the way to heaven, who appear not at all solicitous to find the way thither themselves, or seem as if they had found some other way than that of strict and serious godliness, which the Scripture directs all to, and to which they direct others to; who, in another sense, must join with the spouse in her confession, They made me the keeper of the vineyards, but mine own vineyard have I not kept.^

Look well to the state of your own soul, and the terms on which it stands with God, and there make sure work about your calling and election ; make it more and more sure to yourself, more and more evident, that you may be able to speak by experience, and then you will speak best, of regeneration, and the new birth; of union with Christ, and of recon«-ciliation to God, and communion with God through him; may be able to say in some measure, with the apostle. That which I have seen and heard, looked upon, tasted, and handled of the word of life, that declare I unto you, that you may have fellowship with us.""

Look well to the frame of your own spirit; that you not only approve yourself a Christian indeed, but that you always maintain a Christian temper, and evidence it. You have made it appear to us at this

k I Tiro. vi. 20 m Acts XX. 28.

1 I Tim. iv. 16. n Cant i n.

time, that your judgment is rightly informed concerning the things of God; now, make it appear that there is a divine heat accompanying the divine light: for wherever the Sun of righteousness arises upon any soul, he brings both along with him ; and our Lord Jesus, in those two remarkable operations of his upon the minds of his disciples, after bis resurrection, his opening their understandings to understand the Scriptures, and his making their hearts to burn within them,^ gave a specimen of what he would do for and in all his faithful ministers.

As we should labour to understand that ourselves which we would lead others into the understanding of, so we should ourselves be affected with that wherewith we desire to affect others; for the expressions of seriousness and earnestness are but affectation, further than as they flow from true affection. Let what we say come from the heart, and then it will be likely to reach to the heart But whatever influence it has upon others, let us take care that it have a good influence upon ourselves, that we be leavened by it, and delivered into the mould of it; that one poor soul, at least, may be the better for every sermon we preach, that is our own.

I have often, with a great deal of pleasure, thought it a mighty advantage, which we who are ministers have above others for the keeping up of our acquaintance with heaven, and the carrying on of the interests of the spiritual and divine life in the soal. that the business of our profession is such as obIi>:es us to be much in converse with the Scriptures, and the things of God, to meditate on those things^ and yire ourselves wholly to them.^ And besides our stated devotions, in secret and in our familie», which we have more time for than those have whose business lies in the world, we have occasion to be frequent in prayer with the sick, and the afflicted, and the families of our friends; and in good discourse with them : which if it be, as it ought to be, a pleasure to us, and we be in it as in our element, it will be somethins: more, it will be a projit to us; and unless we be very much wanting to ourselves, will contribute abundantly to the prosperity of our own souls.

Yet this is not all: look well to the tenor of yoor conversation, that it be even and regular, and such as becomes your character; that by its evangelical tendency you may be preaching daily to those with whom you converse. It is not enough that it be blameless and hannless, and without rebuke, but your light must shine in every thing that is virtuous and praise-worthy. It is not enough for us who are ministers to say, none have learned any ill by us; but what good have they learned? It is part of the charge to Timothy, Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faiths in purity J It is not enough that we do not pull down

o I John i. 1, 3. q I Tim. iv. 15^

P Luke xx\y. 4&, 32. t I Tim. iv. 12.

AN ORDINATION.

081

with one hand what we build up with the other; but we must build up with both hands, both with our doctrine and with our example; then, and then only, are we burning and shining lights. The account we have of our Master is, Of what he began both to do and to teach f which is an intimation to us, that our teaching and doing should be of a piece.

II. There is a trust committed to you a$ a minuter, which you must be true to. Every servant in the bouse has his work assigned him ; but the steward is not only employed but intrusted ; there is more referred to his prudence and care than to the other servants: now the ministers of Christ are stewards of the mysteries of God,* and it is required in stewards that they be faithful; they are rulers in the household^ under the Master, to give them their por~ lion of meat in due season ;" and in order to the due discharge of their trust, have need to be wise as well as faithful. Now when a steward enters into his office, it is usual to give him a particular account of the things put into his hand, and the trusts committed to him ; the keys of such and such a storehouse are lodged with him, and he is to be accountable for what is in it, and what is given out of it. Perhaps Christ alluded to this, when he gave to Peter the keys of the kingdom of heaven,^—and, in him, to all faithful ministers who are intrusted to dispense the unsearchable riches of Christ, and that kingdom, according to the direction of their Lord, and for his honour.

When the Levites had their hands filled —as the Hebrew phrase is, for consecration—that is, had the charge of the sanctuary committed to them, and the parts and utensils of the tabernacles put under their castody, each of the three families had their part committed to them, and knew what they were to take care of, and account for: the Kohathites had the charge of the ark, the table, the altars, and the Tcssels of the sanctuary; the Gershonites of the tent, the curtains, and hangings, &c. the Merarites of the boards, bars, pillars, &c.* Thus care was taken, that each should know his charge; and it is said, that the instruments of the charge of their burthen were reckoned to them by name ;* that they might he engaged to the utmost circumspection in the discharge of their trust.

Give me leave, brother, in like manner to be particular in giving you an account of the holy things put into your hands, that good thing which is com-mitted to you ; to heep, not by any skill or strength of your own, but by the Holy Ghost that thoelleth in iu ;▼ and I hope you will not think we take too much upon OS, if we charge you^ in the sight of God^ who ^ftickeneth all things, and of Christ Jesus, who, before Pontius Pilate, witnessed a good confession, that you keep this commandment without spot, unrebukable^

• Actsi. I. » Maltxvi. 19.

i 1 Cor. I. 2:

a Luke xii. 42.

w Numb. iii. 35, 31, % x Numb. iv. 32.

until the appearing of our Lord Jesus Christ ;' and in the discharge of this stewardship, remember that our Master expects we should approve ourselves both faithful and wise servants, as those who, through grace, have both skill and will for our work.

1. You must, faithfully and wisely, explain and apply the oracles of God. You have declared, that you receive the Holy Scriptures as of divine authority, and the standing rule of your faith and practice, and as such we commit them to you, to be your treasury and touch-stone, the fountain whence you must derive your knowledge, and the foundation on which you must build your faith ; for by them is the man of God perfect, accomplished as a man of God, and thoroughlyyWrntVi^r^ for every good word and warh.^

The book of the law was committed to the custody of the priests ;^ and it is a very proper and significant usage in some churches, to put the Bible into the band of ministers when they ordain thera. That is one of the great things we commit to you. Keep the Bible as a sacred deposit of inestimable value, which being a light shining in a dark place, it is not strange if the powers of darkness level all their force against it, to corrupt it, to slacken the obligation, or lessen the reputation of it, to take it away from us, or, which would come all to one, to take us off from it to follow some false light. It is therefore given in charge to all Christians, but to ministers in an especial manner. To holdfast that form of sound words which we have in the Scriptures, in faith and love, and to hold to it. Let us be true to this trust, as faithful keepers both of the words and things contained in the Scriptures ; as the Masoritcs, among the Jews, were of the letter of the Old Testament, who could tell how often each letter of the alphabet was to be found in their Hebrew Bible ; and let us not come under the black character of those, who in the primitive church were called traditores — traitors, or betrayers ; because, to avoid suffering, they gavQ up their Bibles to their persecutors.

In all your preaching, keep close to the Scripture; and fetch both matter and words thence. To the law and to the testimony,^ It is Scripture philosophy, and Scripture oratory, that ministers must be masters of, and serve Christ and his church with: if they speak not according to that rule, it is because there is not that light in them that should be. You have a gospel to preach, not a gospel to make ; and then only are faithful to your commission, when you strictly pursue your instructions, and deliver all that, and that only, which you liave received of the Lord, in its native purity and simplicity, as one who dares not add thereto, or diminish from it, nor make any alteration. Study the true and genuine sense of Scripture*

Y 8 Tim. i. 34. « 1 Tim. vl. 13,14. • 3 Ttra. iii. 17. b Deut xvii. 18. e Isa. viii. 30.

EXHORTATION AT

by consalting the originals, and comparing spiritnal things with spiritual; and rest not in Scripture words and phrases, without understanding the true import and intention of them, and doing what you can that those you speak to may rightly understand it too: for what will it avail us, harere in cortiee — to worship in the outer court? Paul, when he was a Pharisee, had his Bible at his fingers' ends, and yet owns he was without the law,^ because he was a stranger to the true intent and meaning of it; and what does it profit then? Nay, if we do not take pains thoroughly and truly to understand the Scripture, we shall be in danger of handling it deceitfully, and wresting it to our own and others' destruction.* In plain texts, keep to the plain sense; in difficult ones, be modest and humble in your searches, and heep to the proportion of faith} expounding them by those that are more plain.

Accustom yourself to a Scripture language; and labour to be ready, as well as mighty, in the Scripr tures, that you may speak of divine things in the words which the Holy Ghost teaches ;b for in those words they are brought with the most power, both to convince and to comfort. Do what you can, therefore, to make them familiar both to yourselves and to your hearers. Whence can we better fetch both' strength and ornament to what we say, than from the Scripture?

In order to all this, I earnestly wish that the reading and expounding of the Scriptures were universally practised in all our congregations, as, blessed be God, it is in many. It has been, and would be, of great use to increase Scripture knowledge both in ministers and people; and some plain and obvious observations gathered out of a chapter in the exposition of it, might do as much to enlighten the mind, and direct the conscience, as a long studied train of arguments in a sermon. Duleius ex ipso fonte hibuntur aqua — Water dranhfrom the spring-head is sweet indeed.

2. You must, faithfully and wisely, administer the ordinances of Christ, according as your opportunity is. Divine institutions are to be kept pure and entire, not kept/rom the church, but kept/or it, and you are intrusted with the custody of them, and the dispensing of them, so as to serve the great ends for which they were appointed; both those which are common to all revealed religion, as the word, prayer, and the sabbath day, and those which are peculiar to the Christian economy, as baptism and the Lord's supper.

The preaching of the word is a divine institution, not only for the bringing in of those who are without the church, as if none needed to be preached to but heathens and Turks, but for the bringing up of those who are born within the church, as they come

d Rom. Tli. 9. • 2 Pet iii. 16. f Rom. zii. 6.

ff I Cor. ii. U ha Tim. iv. 1,2.

Up to years of understanding, and the building up of those who are grown to maturity, who, as long as they are on this side heaven, need the constant preaching of the word, for the increasing of their knowledge, the refreshing of their memories, the assisting of their meditations and devotions, and the directing of their affections and conversations; besides the necessity there is of it, for the convictioD and conversion of sinners, even in Christtan nations: 1 charge you^ therefore^ before God and tha Lord Jesus Christ, who shall judge the quick and the dead at Us appearing, and his kingdom^ preach the ward, the pure word of God; be constant, he instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine.^ Prepare for this part of your work; it is the wisdom of the preacher, still to teach the people knowledge; let him give good heed, and seek out, and set in order, many proverbs: let him study to find out acceptable, profitable words.^ Manage it as an ordinance of Christ, instituted for the advancing of his honour and interest, and therefore preach not yourself, but Christ Jesus the Lord,^ as one who has determined to know nothing but Christ and him crucified,* and desires to acquaint others with him. '' Preach Christ, brother,'' said an aged minister, to one who asked his advice; " whatever you do, preach Christ"

Prayer is another divine institution, and you are to give yourself to that, as well as to the ministry of the word;"' and this part of your work is as necessary to be done, and to be done well, as that Yon must be the people's mouth to God, to declare all their concerns to him, as well as God's mouth to them, to declare all his counsel to them. And for this also you must prepare, by meditation and secret prayer, and acquainting yourself more and more with the Scriptures and your own heart, and the several cases both of saints and sinners. Know and observe the great intentions of this ordinance, not to prescribe to the providence of God, but to plead and put in suit his promises, to give him the honour doe to his name; and to fetch in that grace, strength, and comfort, which he has encouraged us to ask and hope for in the name of Christ: keep this in your view in every prayer.

The Lord's day is a divine institution; the religious observation of one day in seven to the honour of God, is as ancient as the world; the fixing of it to the first day of the week, in honour of Christ rising from the dead, is as ancient as the Christian church; and the thing itself is necessary to the keeping up of religion in the world; and, therefore, study to keep up the honour of the Christian sabbath* that you may keep up the power of it; call it a delight, the holy of the Lord, and honourable, and teach others to call it so too.

I Eccl. xii. 9,10. 1 1 Cor. ii. 9.

k s Cor. iv. &. m Acts vi. 4.

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The two sacraments, of Baptism and the Lord's Sapper, yon are likewise intrusted with the administration of; and mast therefore stady the nature of them, and furnish yourself well with that which is pertinent and proper to be said in the administration of them, both in the word, and prayer, by which they are sanctified ; and get your heart aficcted with the great things contained in those ordinances, that you may administer them not only so as to instruct, but so as to affect others also. And in your administrations have an eye to the institution; that is your warrant on which you must depend for your authority, and, therefore, that must be your rule to which \on must adhere for your direction. See thou do all uecording to the pattern showed thee in the mount.

3. You must faithfully and wisely maintain and defend the great truths of the gospel. From the beginnin2p, the gospel was preached with much contention,* and our Lord Jesus himself endured (he contradiction of sinners; and the like must be still expected, till we come to that world where there is no pricking brier nor grieving thorn. The ministers of Christ are not only labourers in his vineyard, but advocates for him at the bar, to plead his cause; soldiers for him in the field, to fight his battles; and you must famish yourself accordingly.

There are matters in variance among good Christians and good protestants, like those of old about meats and days, in which we must study mutual forbearance, humbly and honestly walking according to the light God has given us, and charitably believing that others do so too. But there is opposition given to the gospel we are the ministers of, by atheists and deists, Socinians and papists; against whom we must contend earnestly for the faith once delivered to the saints;" and to whom we must not give place by subjection, no not for an hour; that the truth of the gospel may continue with us. In controversies of this nature, you must know how to handle yonr arms, and to stand to them, those weapons of oar warfare, which, though not carnal, yet are mighty through God to the pulling down of Satan's strong holds ;* must be able to give a reason of the hope that is in you,*^ and to convince gainsay-ers in meekness, and yet with all faithfulness, instructing those who oppose themselves.^

Ordinarilyf it may be best, in your preaching, to handle the truths of the gospel as if they were never controverted; setting them before people in their true light and evidence, and rather obviating and anticipating objections than raising them; but still you must be furnished with answers, whenever there is occasion for them, to those who contradict. Know what to say, and be ready to say it, to those who question the being of God, and the dominion of his providence; who oppose the Scripture and divine

i I Theas. ii. 3. » Jiide 3. a 9 Cor. x.4. » 1 Pet. ili. 15.

revelation, who set up any other light and power in competition with it; to those who deny the Trinity, the Godhead of Christ and his satisfaction; and to those who advance the pope's supremacy and infallibility, who worship images, and give that honour to creatures which is due to God and Christ only: here you must put on resolution and holy zeal, and set your face as a flint. And never betray these great truths of Christ by a cowardly silence; but in things wherein the Lord your God is jealous, be you so too. Buy the truth, and sell it not As you need not distrust your cause, so you need not distrust him whose cause it is; his advocates shall never want instructions, but if you humbly and honestly depend upon his assistance, and aim at his glory, it shall be ^iven you in that jame hour what ye shall speah.

There are some controverted things, in which we must be careful not to run into extremes; we must hold fast both the truth as it is in Jesus,i the truth which gives all the honour to Christ, and exalts free grace, and yet we must hold fast the truth which is after godliness,' the truth which strengthens our obligations to holiness in heart and life. The gospel does not make void the law, but perfects it. Duty must be done, and must be preached; but still Christ must be all in all, both for strength and righteousness. What seeming differences there may be between one Scripture and another, your business must be to accommodate them, not to aggravate them, for we are sure there are no real differences; and when we meet with difficulties that we cannot solve, let us abide by that which is plain and without controversy, and wait till God shall reveal even this unto us.

4. You must, faithfully and wisely, preside in religious assemblies; for as a minister, you are appointed to be one of the stewards of Christ*s courts, and one of the masters of those assemblies.* The holy convocation is a divine appointment Though every particular family and person, apart, might get the knowledge of God's will from his word, and praise him, and pray to him, yet he has ordained that Christians should associate at stated times for his worship, under the conduct of a gospel ministry: the Jews had their synagogues, which it was our Saviour's custom to attend in, with his neighbours, every sabbath day, to set us an example. Religious assemblies are appointed, for the glory of God and Christ, for the keeping up of the countenance of religion in the world, for the joint profession of our most holy faith and hope, and a joint concurrence in prayers and praises, and for the testifying and promoting of holy love, to be pledges of the communion of saints, and earnests of heaven.

God promises to Joshua, that if he will keep his

EXHORTATION AT

charge, he shall keep his eouris:^ these coarts you are to keep, for him; in his name, and not your own ; for his honour, and not for your own ; and so as to answer the great designs of their institution. God's,tabernacles are amiable, study,to make them more and more so; his service reasonable, evidence that it is so. The assemblies of his people are both his praise and his pleasure; let us therefore preside in them, so that he may be both praised and pleased. When the sons of God come together, to present themselves before the Lord,** remember it is your business, as their mouth, to present them to him; both as learners at his feet, and supplicants at his footstool. And have this in your eye.

Let every thing in our religious assemblies be done decently, and in order, as becomes the solemnity of them; and nothing that is vain or light, that sullies the beauty of the service, interrupts the thread of it, or tends to distract and draw away the mind from it, be said, or done, or suffered in our assemblies; but let every part of the service be managed with that seriousness, and reverence, and due decorum, which becomes those that worship God in the Spirit, and know and consider who he is with whom we have to do, and what it is we have to do with him. So that if an unbeliever, or one prejudiced, should come in, he might see and say, that God is with us of a truth.^ This charge therefore we commit to you, that yon maintain the honour of religious assemblies ; for that will redound much to the honour of Christ, who has promised to be there where two or three are gathered together in his name.

5. You must, faithfully and vrisely, witness against sin, and carry on the holy war against it, for the suppressing of it, the breaking of its power, and the checking of its prevalency; for the Lord has sworn, that he will have war with that Amalek, that enemy to his church and people, that rebel against his crown and dignity, from generation to generation.* Every baptized Christian is an enlisted soldier, but every minister a commissioned officer, to fight under Christ's banner against sin, the world, and the devil. Your business, therefore, is to strive against sin ; to strive against it, in yourself, in others, in those especially who are under your charge.

Bear your testimony against all instances of Tice and immorality, all appearances of sin, and approaches toward it. That which is confessedly evil, and a violation of the law of God, faithfully reprove, and warn against it; that those who have sinned may be brought to repentance, and others may hear and fear. Here you must be zealously affected, as the angel of the church of Ephesus, that could tiot bear them which were evil, and hated, though not the persons yet the deeds of the Nicolaitans, which Christ also

t Zecb. iii. 7. a Job i. 6. w i Cor. ziv. 24,25.

M. Exod. xvii. 16. r Rev. ii. 3, & ■ John ii. 19.

» Ezek. xvi. 2. b Isa. Iviii. I.

hated;^ here tlie zeal of God's house should even eat us up, and make us so far to forget oaiselves, as not to fear the face of man.'

The charge given to God's prophets, vras to cause Jerusalem to know her abominations,* to show the house of Jacob their sins; and herein to cry aloud, and not to spare; ** not spare those, not spare them-selves. A minister is a reprover in the gate, a reprover by office, and, therefore, ought to speak as having authority, and to be bold for God; O that we were all more so! And had we but more boldness in the cause of Christ now, it would be a comfortable earnest to us of boldness in the day of Christ shortly. Some sinners must be rebuked sharply/ and saved with fear, plucking them out of the Terr fire.<^ And this consideration should awaken as to a holy zeal herein, that we have no other way of delivering our souls, but by warning the wicked man of his sin and danger. If we do not reprove our neighbour, we suffer sin upon him, and are in danger of bearing sin for him.*

In the difference that arose between Christ's disciples who followed him, and one who cast out devils in his name, but did not follow with them, Christ laid down this rule of charity. He that is not against me is with me ;' but in the controversy between Christ and Beelzebub, between holiness and wickedness, he laid down this rule of zeal, He that is not with me is against me,€

6. You must faithfully and vrisely separate between the precious and the vile. It was required of the priests, that they should put a difference between holy and unholy, between unclean and clean,^ and this was the condition of a prophet's acceptance with God, If thou tahe out the precious from the vile, thou shalt be as my mouth,^ Not that we must pretend thoroughly to part between the tares and the wheat, the sheep and the goats, in this world; that will never be done, till the Son of man shall sit on the throne of his glory; yet Christ has lodged with his ministers a power, according to the word, to hind and loose.

In your preaching you must distinguish, as the gospel does, that you may speak terror and comfort to those to whom they respectively belong, and may neither strengthen the hands of the wicked; nor make the hearts of the righteous sad, whom God would not have to be made sad.*^ The business of the steward, is to give to every one their portion of meat in due season ; to every one that which is appointed for them, and is fit for them; and you must do so, by dividing the word of truth aright* Suum cuique — to every man his portion: acquaint yourself with, and then accommodate yourself to, the state of the souls of those you preach to, that they may readily say. This is for me, it suits my case.

e Tit. i. 13. f Mark ix 40. i Jer. XV. 19.

d Jude 23. • fr Matt xii. 30. k Ezek xiti. 32.

■ Lev. xiz. 17. *i Lev. X. la I 2 Tim ii. 15.

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985

In administering special ordinances, yoa mnst go by rale, and not lay them in common. Those II ho are igpfiorant or scandalous, and openly profaue and vicious, ought not to be admitted to eat of the holy things now under the gospel, any more than they who were ceremonially unclean under the law. Pracul hinc, procul inde, profani — Far hence, far away, ye profane! We cannot know men's hearts, but must be guided by a judgment of discretion, to do that which will be most for the honour of Christ and his institutions, and for the welfare of the souls of men.

7. You must faithfully and wisely comfort afflicted consciences. The great Shepherd gives the under-shepherds a particular charge to strengthen those of the flock who are diseased, to heal that which is sick, to bind up that which is broken, and to bring again that which is driven away f^ from him therefore take this part of your charge. Comfort ye, comfort ye my people^ saith your God, speak ye comfortably to Zion.^ Among those who have spiritual senses exercised, there cannot but be some who are wounded in spirit; learn how to deal with such, how to pour oil into their wounds, and to bind them up. Those have indeed the tongue of the learned, who know ho'v to speak a word in season to them who are weak.<»

Learn how to deal tenderly with them, and with a spirit of meekness; putting your soul into their soul's stead ; that you may heal their bruises, and yet not heal them slightly; may not add to their trouble, and yet may not show them the wrong way to peace. Their case is often difficult, and to be studied, but very pitiable, and not to be slighted.

Direct those who are of a sorrowful spirit, to fetch all their comfort from Jesus Christ, and to build their hope on him ; show them the way to that city of refuge; and teach them not to look for that in themselves which is to be had in Christ only, that is, a perfect righteousness; not for that on earth which is to be had in heaven only, that is, a perfect holiness ; not for that in the world, which is to be had in God only, that is, a perfect happiness.

If their souls refuse to be comforted, and they hearken not to you for anguish of spirit, yet do not give up their cause, but continue to speak comfort to them, and to pray for them; if indeed they be righteous, light and joy are sown for them,P and will come up again in due time; and we must wait for it, as the husbandman does for the harvest, with long patience. Remember it is a part of your charge, to bo a helper of the joy of the Lord's people, and to be an instrument in the hand of the Spirit as a comforter.

8. You must faithfully and wisely intercede for the church of God, and pray for all the parts of it, and for the advancement of all its interests. God

m Euk. xxjaw. 4. »Pl.xcTii. II.

nisfl. x1. 1, 2. q Isa. Ixii 6,7.

olsa. I 4. T I Tim. ii. I.

has set the watchmen upon Jerusalem's walls for this purpose, that they may cry day arid night to him, and give him no rest until he establish, and till he make Jerusalem a praise in the earth.*) Receive this charge therefore among the rest, to pray constantly and earnestly for the peace of Jerusalem; yea, and for the welfare of all men, and the fruits of divine compassion to the whole world that lies in wickedness: for so extensive must your intercessions be, not only for all saints, but, in the first place, for all men.''

Public persons must be of a jsublic spirit; which Christ intimated when he taught his disciples to pray. Our Father, as taking along with them all that can call God Father, even those to whom he is so only by creation. You are especially to bear Zion's concerns much upon your heart; as Aaron did the names of all Israel in his breastplate, when he went in to minister; hereby you must testify your love to the whole family that is named from Christ, and must keep up the communion of saints, and do your endeavour to enlarge the hearts of those among whom you minister, to a catholic concern for all that in every place call on the name of Jesus Christ, our Lord, both theirs and ours,* As in our family worship we should pray for all Christian families, so in our public worship, for all Christian assemblies, which you, as presiding therein, have the charge of.

In times of desolating, threateningjudgments, when the hand of God is gone forth against a people, it is expected that Aaron stand between the living and the dead, with his censer in his hand, to stay the plague; that the priests, the Lord's ministers, weep between the temple and the altar, saying. Spare thy people, O Lord ;* that they beseech God that he will be gracious to us." If they be prophets, says Jeremiah, and if the word of the Lord be with them, let them make intercession to the Lord of hosts," If we cannot otherwise be serviceable to the public, we may and ought to be so by our prayers: and how much the issue of the struggle between Israel and Amaiek in the valley, depends upon the constancy and faith of the intercessors in the mount, who hold up their hands to God,* we cannot tell; but it would be very sad if, by our neglect to pray for it, or by our formality and carelessness in prayer, the righteous, glorious cause of God and religion should languish and be lost.

9. You must, faithfully and wisely, transmit that good thing which is committed to you, pure and entire, to the next generation; you must not only keep it yourself, but keep it for, and leave it with, those who shall come after you, that one generation may praise God's work unto another. Timothy must commit what he has heard and received to faithful men.'' That which was commanded our fathers, is

• 1 Cor. i. 2. V Jer. xxvii. 18.

t Joel it. 17. ' Exod. xvii. II.

v Mai i. 9. «2Ti[n ii. 2.

EXHORTATION AT

made known to as, that we may make it known to our children, and they to the children which shall be bom, who shall arise and declare it to their children;' such care as this must be taken (and may the grace of God make it an effectual care) to preserve the entail of religion, that that light may not die in our hands, nor that treasure be buried in our graves.

We charge you with the lambe of the flock;" have an eye to them, a tenderness for them: the first charge Christ gave to Peter was. Feed my lambs; and the same charge is given to all the under shepherds, not only by the precepts, but by the example, of the chief Shepherd, who with a particular care gathers the lambs in his arms, and carries them in his bosom, and gently leads them. If Christ have such a concern for them, he expects you should; and you may expect that, therefore^ your concern for them shall not be in vain.

Lead them, therefore, into the green pastures, and feed them beside the still waters; lay before them that in the word of God, which is milh for babes; let your doctrine drop upon them as the rain ; and labour to instil into their hearts, betimes, the pleasing, but commanding, principles of love to God and Jesus Christ, delight in the word and prayer, good thoughts of religion and the ways of God, and joyful prospects of the glory to be revealed, and every tiling that may invite them, and win upon them, to set their faces heavenward.

In preaching, in visiting the families under your charge, you must be a teacher of babes, for Christ is so, and a very meek and compassionate one. The catechising of youth is a very good work, either publicly or privately, and if the blessing of God go along with you in it, it vrill contribute very much to the good progress and success of all your other work. Invite, encourage, and persuade those who are young, to join themselves to the Lord in the days of their youth, and to subscribe with the hand to be his ;^ and if we do our endeavours, though we should not gain our point, it will be a comfort to us to have been found in the way of our duty.

And now, brother, you see what the trust is that is lodged in your hand, and the ministry which you have received of the Lord Jesus. You hear your charge; what do you think of it? I doubt not, but you have considered it before you came under these bonds, and have already sat down and counted the cost; and therefore, I hope, the repeating of this charge, though you see how great your work is, and what difficulties you must expect to meet with in it, yet it does not make you repent your choice, nor wish yourself at liberty again ; nor make you despair of going through with the undertaking. This' use you should make of it, To be brought to see your own utter insufficiency for it, by any ability of

J Pb. Uxviii. 5^ 6. I Ua. zl. 11. • Isa. xliv.3» ft. b Jer. 1. 6.

your own. '' Is all this to be said ^ Ah, Lord Ged^ I cannot speah it, for I am but a child, unless God give me a mouth and wisdom. Is all this to be done! Ah, Lord God, I cannot do it, unless God worh m me both to will and to do of his own pood pleeumre^ Who is sufficient for these things ? Whoever is, I am not."

But instead of being disheartened by the greatness of your work, and the difficulties that attend it, you should rather, thereby, be animated and stirred up to set about it, and go on in it, vrith resolution such as becomes the Christian hero, the good soldier of Jesus Christ, who knows whom he has trusted, as well as what be is trusted witk^ and how to commit that again to Christ, which Christ has committed to him against that day.

Let me therefore say something in the close, boOi to quicken you to your work, and to encourage yon in it, and not you only, but myself and other mj brethren, who have laid our hand to this plough.

1. Let us propose to ourselves such considerations as are proper to quicken us to our work, and to the diligent, faithful discbarge of the trust reposed in us. (1.) The things we are employed about are of vast importance, and such as highly deserve our atm€»t care and application. Our business lies not in the little trifles of sense and time, in the merchandise of silver, or the gain of fine gold; no, it has reference to the upper unseen world, the world of spirits ; to the future state, the state of retribution, and to this present state, only vrith regard to that. Let us often consider, that we are dealing for an eternal God, with immortal souls, about their everlasting state, and we shall see how well worthy our business is of the whole man. What an awfol thought should that give us, which the apostle speaks, concerning the work of ministers, that they watch for souls.* It is no time to trifle, when there is a soul in the case, and its endless weal or woe.

Those who are concerned about the lives and estates of their patients and clients, have need to be both skilful and careful; much more should those be so who are concerned about precious souls, one of which is of more value tlian the whole world of inferior creatures. What greater care can lie upon a man, than the care of souls, which Christ purchased with his own blood, and thereby taught us how to put a value upon them.

Our business lies in the things pertaining to the kingdom of God ;* (his kingdom among men;) concerning those, we have received instructions; and in comparison with those things, what are all the affairs of the kingdoms of this world, but children's play ? It is the word of reconciliation that is committed to us, that word by which we must all be judged, shortly; and therefore we are concerned to be skil-

e Fhil. ii. 13.

i Heb. xiii. 17.

« Acts i. 3.

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987

ful maAters of our basineas, and faithful, careful ministers to it We work for God; and therefore shouid see to it, that we do our work well. We work for Christ; who did his work for us with indefatigable industiy, and did not fail, nor was discouraged, nor gave it up, till he could say, / have finished the worh that was given me to do, Mr. Perkin's motto was, Minister Verhi es, hoc age-^ffwe be ministers of the word of God, we must mind our business; for it is a irorff that will be a savour either of life imto life, or of death tin/o death,

(2.) Our Master's eye is always upon us, where-ever we are, and whatever we are doing; whatever we say, whatever we think, he perfectly knows it, its principles, and all its circumstances. He sees us when we trifle, and do the work of the Lord deceitfully ; when we offer the torn, and the lame, and the sick, for sacrifice, how plausibly soever it may be palliated before men. If we aim at self, and at our own praise, when we should seek the honour of Christ, he is acquainted with those corrupt glances of an eye that goes astray from him.

Now if God has such an observing eye upon us, we ought to have a jealous eye upon ourselves, and upon the frame of our spirits. God's servants need not do better than to serve him with eye service, because they are always under his eye; ministers who are more immediately employed for him, are more immediately observed by him. Those who execute the priesfs oflSce, are said to walh before God, O that we could thus walk before him, as always in his sight, that that consideration may not only restrain us from every thing unbecoming us, but engage us to ^o on in oar work with the more cheerfulness and courage. As it is the terror of the slothful and wicked senrant, so it is the pleasure and encouragement of the good and faithful servant, to be under his master's eye. If we take pains in studying, be constant and lively in prayer in our closet, he sees oar secret services to his name, as he does also the secret springs of our public performances, which men cannot judge of; and if in these our hearts be right with him, and we approve ourselves to him, we may have the satisfaction of this, that He approves of us; and then we may reckon it a very small thing to be judged of man's judgment. He who judges as, is one who knows us, and we are sure that his judgment is according to truth.

(3.) Our time is very precious, and our day is hastening toward a period. When we see what a deal of work we have to do, and what a little time we ha¥e to do it in, we shall see how strongly we are bound, by a close application of mind, to do a double work in a single day, that our work may not be unfinished when our time is done, or (which perhaps may be much sooner) when our opportunity is done.

f John ix. 4.

r 3 PeL i. 13, 14.

We cannot but be conscious to ourselves, that we have lost a gn^at deal of time: how many empty spaces are there in our best days, and how many more in our worst? What a great deal more good might we have done to the souls of others, and got to our own souls, than we have, if we had been busy! Now though the time that is lost cannot be recalled, yet it may be redeemed, may be bought bach, with a little self-denial and industry, in the improvement of the present time. Thus a spend-thrift, when he sees his folly, and begins to take up, knows he has no other way to recover his past losses, but by being so much the more frugal for the future. O that we would all learn this good husbandry, to be very sparing in our expenses of time, not to lavish away any of the precious moments of it in trifles. " An hour saved is an hour got," is a more valuable principle of good husbandry, than *' A penny saved is a penny got."

We know not how little time may yet be before us, nor how soon, and how suddenly, we may be sent for home. Our commission runs, durante bene placito — during pleasure; and we may be displaced at less than an hour's warning; may be commanded away by death, or rendered useless by sickness, or may be silenced and driven into corners; or, some way or other, laid aside as despised broken vessels; and therefore, we should be quickened to work the work of him that sent us, while it is day, because the night comes.' Peter stirs up himself, to stir up others, and by preaching and writing to be a remembrancer to the churches, with this consideration, that he must shortly put off this tabernacle,* If Christians must exhort one another, surely then ministers must exhort them, so much the more as they see the day approaching ;>> the day of trouble, the day of restraint, the day of death ; * and therefore, improve the day of opportunity. If we find death working in us, it concerns us to be so much the more busy in the work of life, and whatever our hand finds to do, let us do it with all our might; it will be time enough to rest when we come to heaven. It well he-comes us to abide by that resolution, Non propter vitam, Vivendi perdere causes — Not for the sake of life, to lose the intent of living,

(4.) If we obtain mercy of the Lord to be faithful, there is hope that we may obtain this further mercy of him, to be useful. It is true, there are many who faithfully do their duty, and yet are disappointed of the success: they toil all night, and catch nothing; they labour in vain, and spend their strength for nought; and go in the bitterness of their souls because of this. But yet, if we do not the good we wish, we may hope that, through grace, we shall be instrumental to do some service to Christ and the souls of men; and the prospect of that should quicken

h Heb. X. 35.

t ba. liii. 10.

EXHORTATION AT

ns to dili)^ence. Oar Lord Jesus was animated to go on in his work, with an assurance that he should see hit teed ; should tee of the travail of hit toul and be tatitjied, and that the good pleasure of tlie Lord should prosper in his hands,^

Let this, therefore, quicken us, that we know on whose errand we go, and carry a word that shall not return void. St. Paul was quickened by this con-sideration, that he did not run as uncertainly^ nor fight a* one that heats the air} It is good work we are about, and we are not without hopes it may turn to a good account; that though we are the weakest and unworthiest of all our Master's servants, yet we may by his grace be instrumental to save some soul from death, to turn some sinners from darkness to light, and from the power .of Satan unto God; we may have some who may be our joy and crown of rejoicing in the day of the Lord. By a holy ambition of such an honour as this, let us be spurred on to the utmost diligence and courage in the service of Christ. The more we magnify our office^ though we have all the reason in the world to be ashamed of ourselves/^ the more we shall think it worth our while to take pains in it.

(5.) We must shortly give account of our ministry; either with joy or grief, according as we are, or are not, diligent and faithful in the ministry. O that we were filled with this, and influenced by it. That the talents, put into our hands to trade with for our Master's honour, must be reckoned for; after a long time it may be, but at the set time." And whether, upon inquiry, we shall be found among the good and faithful servants, or among the wicked and slothful servants, is now worth while to consider ; for it is what our everlasting weal or woe depends upon.

Blessed Paul stirred up himself to the utmost care and diligence in his work, with a holy fear, lest while he preached to others, he himself should be a castaway at last :** much more reason have we to quicken ourselves with such a consideration. We have souls of our own to save; and if we prove false to our trust, and the souls of men perish through our treachery and neglect, it will be a righteous doom upon us, Thg life shall go for his life; thy soul for theirs. We are watchmen ; and ought to watch for souls, as those who roust give account, and know not how soon. And woe to us if the blood of souls come to be required at our hand.c

Let us, therefore, be humble, diligent, and faithful in our work, and often calling ourselves to account whether we are so or no; and wherein we find we come short of our duty, let us judge ourselves, that we may not be judged of the Lord, and get our accounts balanced, by the satisfaction of Christ;

k Isa. Hii. 10. 1 I Cor. ix. 38.

n Matt. XXV 19. o I Cor. ix.

qLiike xii. 43-46.

m Rom. xi. 13. P Heb. xiii. 17. rjCor. ri. I.

then shall we lift up our heads, with joy in our hearts, when our Lord comes, and enter into his joy; when the servant, that because his Lord delayed his coming grew insolent and abusive, shall have his portion with the hypocrites.*! That work had need be done carefully, which will have this serious issue.

2. Let us also furnish ourselves with sucb considerations as are proper to encourage us in oar work, and to support and comfort us under the difficulties we meet with in it; that the hands which hang down, and the feeble knees, may be strengthened and confirmed, and we may go on in our worii, not only with resolution, but with cheerfulness.

(1.) We are employed in work, wherein God is working with us, and we are workers together with him.' Nothing could be more encouraging to those, whom Christ has sent to preach and baptize in his name, than that parting promise of his, Zo, / em with you altoaytf you and your successors, even to the end of the world.* The tokens of his presence immediately appeared; for when the apostles went forth preaching, it was evident that the Lord was working with them, and confirming the word by signs foUtnripg ;' which was an early specimen of the lasting fruits of that promised presence of his with his church and ministers, which they are encouraged to depend upon%

If Christ have sent us, he is with us; and his word in our mouth shall not return void, but, as the rain from heaven, shall accomplish that for which he sends it^ hj us, whether it be sent, as Elihn says of the rain,/or correction, or for his land, or for mercy;* and though Israel be not gathered, they who are faithful shall be glorious in the eyes of the Lord;* and we shall be a sweet savour unto God in them that perish, as well as in them that are saved.* And if our labours have not the desired success, yet they shall have the designed success; our peace shall rest on the sons of peace; and if it find none to rest upon, yet we shall be no losers, it shall return to us again.

(2.) We shall find God's grace sufiTcient for ns, if we be not wanting to ourselves in making use of it. It was with reference to the many difficulties and hardships Paul met with in his ministerial work, that Christ said to him, and in him to every faithful minister. My grace is sufficient for thee, for my strength is made perfect in weakness J He knows what measures of grace we and our work call for, and will be sure to give what is requisite; for not only all our supply is from him, but such a supply as is a sufficiency."

If we go about our work in the strength of Christ, depending upon it, and deriving from it, we shall find, that as our day so shall our strength

• Matt, xxviii. 90. t Mark xvi. 90. n Isa. W. to. li.

V Job XXXvii. 13. w Isa. xlix. 5. x 9 Cor. ti. 15.

r 2 Cor. xii. 9. ■ 9 Cor. ili. 5.

AN ORDINATION.

989

be, and we shall be enabled to do all things throagh Christ strengthening us;* all those things which Christ has appointed us to do for him. And the more humble the sense we have of our own insufficiency, the more confidently we may depend upon bis all-sufficiency. Whatever charge is given us, grace is promised with it, to enable us to discharge it, if we will but by faith fetch in that grace as we have occasion for it, and make use of it. The Spirit of Christ was sent, to assist the disciples as minis-l^rs, to teach them who were to teach others, to lead them into all truth, who were to be the guides of the church, and to bring all things to their rc-niembrance, as they had occasion for them ; and it is a comfort to us, that that presence and power, that influence and operation, of the Spirit is to abide with the church and its faithful ministers always. If, therefore, we do not quench, and grieve, and resist the Spirit, and provoke him to withdraw; if we pray to God to give his Holy Spirit to us, as he has promised to give to them who ask him, and walk in the Spirit, and act in a believing dependence upon him; be will work all our works, in us and for us; and then, and then only, we shall be able to work for him.

(3.) We serve a Master, who, if our hearts be upright with him, is ready to pass by and pardon our many failings and defects. It is a great encouragement to all Christians, and to ministers particularly, that though our work be great and difficult, and our strength no way proportionable to it, yet we are under grace, and not under the law. The rule is strict, aad we must aim at perfection in our conformity to it; but though in many things we come short of the mle, and cannot do so well as we should, yet if with a willing mind we do as well as we can, we shall be graciously accepted through a Mediator, and what is amiss shall be passed by and pardoned upon our repentance.

Let not this comfortable word be abused to the indulgence of our sloth and negligence, but rather let it quicken and encourage us in the service of such a God, with whom there is forgiveness that he may be feared.'* Blessed Paul, the most active, zealous servant that ever our Master had, found cause to complain of a body of death he carried about with him, by reason of which he could not do the good that he would f and if that which was his complaint be ours, that which was his comfort may be ours too, nere is no condemnation to them that are in Christ JenuA

It was a strict charge which Christ gave his disciples, when he sent them forth. But we find them defective in many instances; in their faith, in their homility, and in the diligence of their attendance on him, witness their sleeping in the garden ; yet

» Phil. W. 13. b ps. cxxx. 4. e Rom. vli. 19.

d Rom. vili. I. • Matt xxvl 44.

because they truly loved and honoured him, and believed in him, he not only continued them in his fiimily, but favourably excused their infirmities, imputing them to the weakness of the flesh, while he knew the spirit was willing ;• and praised them, at parting, for conUnuing with him in his temptations.^

(4.) We have many encouraging examples set before us, of those who, in their day, experienced the grace of God, and his consolations bearing them up, and carrying them on cheerfully in their work. Our fathers bore their testimony to the goodness of God, and the truth of his promise, and the power of his Spirit; they received the same charge that we have done; laboured under the same infirmities, and struggled with the same difficulties, that we do; and yet they were enabled to go on in their work, to persevere to the end, to finish well, and to give up their account with joy : and they owned to the last, it was by the grace of God that they were what they were, and did what they did ; they were no better than that grace made them. Whenever they told us what God did for their souls, and what he did by their ministry, they were sure still to ascribe all the glory to free grace.

Now this is a comfort to us, that how weak soever we are, we have the God of our fathers to trust to, and depend upon; who did not fail them, and therefore, we hope, will not forsake us. He says to us, as he did to Joshua, when he was called to carry on that work which Moses had been long employed in. As I was with Moses, so I wilt be with thee,'

We who have had our hands for many years at this plough, can assure you from our own experience, if that will be any encouragement to you, brother, that we have all the reason in the world to speak well— of our Master; he is our best friend—and of his work; it is its own wages. We have cause enough to be ashamed of ourselves, that we have done our work no better; but the gospel of Christy which we are intrusted with the preaching of, we hope we shall never be ashamed of.^

(5.) Great will be our reward in heaven, if we be faithful. Though we can merit nothing at the hand of Christ, but when we have done all, must say we are unjtrofitahle servants} much more when we have done so little, nay, though there is so much sin and fol|y mingled with our best performances, as might justly cut us off from all hope of acceptance, yet, through Christ and his merit, we are encouraged to look for that crown of glory, which the chief-Shepherd, when he appears, shall bestow upon all the under shepherds who are faithful to him.''

Our Master himself had an eye to ihejoy set before him. And this enabled blessed Paul to triumph, when he was now ready to be offered, and the time of his departure was at hand, not only

f Luke xxii. S8. i Luke xTii. lo.

V Josh. i. 5.

h Rom. i. IG. k I Pet. V. 4.

EXHORTATION AT AN ORDINATION.

that his warfare was accomplished, and his toilsome course finished, but that thenceforth there was laid up for him a crown of righteousness; and not for him only, but for all those who love both the first and second appearing of Jesus Christ J

Your success in your ministry will add to your comfort; the souls you win for Christ will be your joy and crown of rejoicing in the day of the Lord,"> which should engage you to aim at success in your work: but though you should not be honoured with much of that, God will not be unrighteous to forget your work and labour of love, and if but little en> couraged here, it shall without fail be recompensed in the resurrection of the just

I 9 Tim. It. 6—a

n 1 Tbeas ti. 19.

You must count upon sufferings. When Christ i sent forth his disciples, he told them, not only what great things they should db, but what great things they should svff€r,farhis name's sake ;" persecution and opposition from without, contempt and contradiction from within. Suffering ill for doing well you may think hard of, but must not think ttraxge of; your Master is before-hand with you in his sufferings, and will not be behind-hand with you b his recompences ; your journey may be tedions, and your voyage perilous, but hold out with faith and patience, you will be at home shortly, and one hoot in heaTen will make amends for all.

B Actsiz. I&

A SERMON

PREACHED AT THE

FUNERAL OF THE REV. JAMES OWEN,

MINISTER OF THE GOSPEL IN SHREWSBURY, APRIL 11, 1706.

Acts xx. 37, 38.

And they all wept sore^ and fell an PauTs neck, and kissed him; sorrowing most of all for the words which he spake, that they should see his face no more.

My text is a short acconnt of the solemn farewell which was interchanged between St. Paul and the elders of Ephesus; and you see upon the reading of it, that it was a very monmfal farewell: no improper subject, therefore, for a mournful funeral, such a one as we have now been attending. For what are funerals but our farewells to our friends? And this farewell in the text being pronounced by the Spirit of prophecy a final farewell, it was a sort of funeral. And there is one circumstance of the story, which makes the resemblance the more lively and affecting; it is that which is added, (v. 38.) that they aeeom-panietl him unto his ship. For methinks, when we follow the remains of our deceased friends, who we trust sleep in Jesus, to the grave, and lodge and leave them in that close and dark cabin, we do in effect the same: we accompany them to their ship, so I would rather call it, than their prison, for the body, though confined to it for a time, is to pass through it to its glory. Let us, therefore, say concerning those whose earth we have committed to the earth, io hope of a resurrection to eternal life, that we have put them on ship-board; not to be tossed with tempests, for there the weary are at rest; but rather to be becalmed and wind-bound a while, till the embargo shall be taken off in the resurrection, and then, like the ship into which Christ was will-

a John yl. SI.

ingly received, it shall immediately land* its passengers in the desired harbour of endless bliss and joy. Or we will suppose, that we shut them up in such a ship as God shut up Noah in, not so much for passage as for preservation; in which they shall be safe from the waters of the flood, and kept secret till the appointed time comes for God to remember them,i> as he remembered Noah;' and then they shall be brought out with joy, and led forth with singing, Into a new worid.

How does this alter the property of death and the grave! Let the thought of it, therefore, give us quite another prospect of them, than that which we are apt to amuse ourselves with. The sanctified soul, after it is delivered from the burthen of the flesh, goes immediately to joy and felicity, under a convoy of blessed angels; and the deserted body too is taken care of, it is shipped off in a very good vessel, under the protection of a covenant with the dust, which shall be remembered; so that it is sure not to be lost; it is dust which shall never be the serpent's meat, but shall without fail meet its soul again in due time, in the better country, that is, the heavenly, to be separated no more for ever.

In the acconnt here given of this solemn farewell, it is observable, that St. Paul took leave of his friends with prayers, and they of him with tears. Prayers and tears are not only the church's artillery, with which her enemies, as there is occasion, are attacked and repulsed ; but they are likewise a part of the church's treasure, with which her friends are enriched and entertained.

1. St. Paul, as became him, took leave of them with prayer; so he concluded his farewell sermon.

b Job xiv. 13L

e Gen. vill. l.

A SERMON ON THE DEATH

When he liad thus spoken, with the utmost expressions of reverence and fervency, he hneeled down and prayed with them all; knowing, that what he had said to them would not edify them, as he desired, without the grace of God's working by it, he thus implored that grace. Being to leave them, in return for all their respects to him and his ministry, he thus left his blessing behind him, and a prophet's prayers will at any time amount to a prophet's reward.** He had told them, (v. 32.) he commended them to God, which he did effectually by this solemn prayer. If be must leave them, he will leave them in the best hands, and engage his gracious presence with them, who has promised never to leave nor forsake those who trust in him.* Our Lord Jesus concluded his farewell to his disciples with a prayer for them, (John xvii. I.) and at last was parted from them as he blessed them.

Many a prayer St Paul had put up for those Ephe-sians, which he gives them a specimen of once and again in his epistle to them ; nor would he, after his departure from them, cease to pray for them.' This is one way, by which the cQmmunion of saints is kept up in their present dispersion. But this prayer he prayed with them, partly for their instruction, and the riveting of the things he had said to them in their minds ; for which reason, in his epistles to the churches, he tells them particularly what it was that he asked of God for them, that they might study to answer the intention of his prayers, as well as of his preaching and writing; and partly for the alleviating of their griefs, which in this prayer he poured out before the Lord, and that, afterwards, they might reflect with some comfort and satisfaction upon this part at least of the sad solemnity.

It is good for friends to part with prayer, the rather, because when we part we are not sure that ever we shall meet together again; but here we may suppose, the duty was performed with the more affection, and warmth of devotion, because they knew it was to be the last prayer that blessed Paul was to pray with them: and it is very fit that at death we should take leave of our friends with prayer, because then we are to take leave of prayer itself; farewell prayer, and welcome praise, everlasting praise.

2. They, as became them, took leave of him with tears. They wept at prayer, and it was a very proper expression of their pious importunity. Jacob commenced Israel, a prince with God, when he wept and made supplication ;■ and our Lord Jesus himself, in the days of his flesh, offered up his prayers with strong crying and tears,** though he had no sin to lament in prayer as we have. They wept at parting with so good a friend. Paul had, in this discourse with them, more than once intimated how

d Matt X. 41. fr Hos xil.4.

e Heb. xiii. 5. h Heb. vii. 7.

f Epb. i. ifib 1 Prov. xi. 25.

often he had wept over them; such was his tender affection to them, and hearty concern for their welfare; be had served the Lord among them with many tears, (Acts xx. 19.) and had warned them night and day with tears, v. 31. And now, in a jn5t and grateful return for his love, they weep over him: for he that watereth shall he watered also himself.^

Let us observe on this sad occasion,

(i.) Who the mourners were. They were the elders or presbyters of the church of Ephesas, whom Paul sent for to attend him at Miletas, r. 17. It appears by the scope of the foregoing discourse, that St. Paul now, in the clear foresight, and actual consideration, both of his own death, and of the rise of heresies and sects thereupon, was deliberately and solemnly committing the conduct and government of the renowned church of Epbesus to the presbyters, or presbytery of that church, for a pattern to other churches; plainly telling all these elders,^ and not any one more than the rest, than tbe HoIt Ghost t^iTO tviotofTB^ — had made them overseers,^ or bishops of that church, and that therefore it was incumbent upon them to feed it; that is, not only to teach, but to rule it; committing the discipline as well as the doctrine of Christ to their ministration, without the least intimation of his doing it only pro tempore—for the time being, and with a purpose to alter the constitution afterwards. Accordingly, be charges them with the utmost diligence and application of mind, to set about the discharge of this great office, o. 28. Tahe heed to yourselves and to mil thefloch ; and plainly intimates, that they must not any longer expect the personal residence either of himself as an apostle, or of Timothy as an evangelist, among them, nor depend upon them for any further particular direction in the affairs of their church ; but under Christ, and in his streng^, take the work into their own hands, and manage it according to the rules they had already received ; Take heed to yourselves. As the eagle stirreth up her nest, fiuttereth over her young, spreadeth abroad her wings, taheth them, and beareth them on her wings,'^ to teach them to fly, as soon as she perceives they are fledged; so does St. Paul here, by these elders, patting some of his honour and spirit upon them, and exciting them now to do that themselves,*^ which hitherto himself or Timothy had done for them; andito make full proof of their ministry,° as hitherto they had under their direction made good proof of it.

Now though this was a great advancement to these elders, thus to come of age, and to be no longer under tutors and governors, yet they were so far from being pleased, or puffed up with the honour, that they fell a weeping at the thought of it; that they should never again have Paul to preside among them, and direct them. Thus the disciples

k I Tim. iv. 14. I Acts XX, 28. n Numb. xi. 17.

n Deut. xxxit. Ik o S Tim. iv. A^

OP MR. JAMES OWEN.

993

of Christy though he told them when he parted with them, that greater works than he did shoald they do,p yet sorrow filled their hearts, because they shoold want the advantage of his bodily presence. Those know not their own weakness, and the peril that attends the posts of honour, who are ambitious to stand in the front, and lead the van, to carry the standard, or give the word of command among the soldiers of Jesus Christ. Since it is so difficult to rule well, it is very desirable rather to be well ruled. But though the presbyters, or ministers only, are mentioned, as attending Paul at Miletus, yet it is probable that some of the people were with them, to pay their respects to that great apostle; for we find at another place, soon after this, that he was thus broaght on his journey after a godly sort,i and accompanied to the ship, by all the disciples with their wives and children, eh, xxi. 5.

(2.) Observe how they expressed their sorrow. We read of nothing they said on this occasion; but,

[1.] Thejf all wept tore^ ikovoq ii iytviro cXavl^/ivc rwrtiv — There wat an abundant weeping of them all; so the phrase is, perhaps in allusion to that saying of the Canaanites, concerning the lamentation that was made at Jacob's funeral. This u a grievetu mourning to the Egyptians J It was not one or two of them, whose spirits were more tender than the rest, that could not forbear weeping on this occasion, bat they all wept; there was not one dry eye among them. Nor were they women and children who mQomed thus passionately, but the elders of the church, who did not think it any diminution to their gravity, or dignity, in this way to give vent to their sorrows.

Our Lord Jesus was often in tears,* particularly at the grave of his friend Lazarus; and it is probable, his frequent weeping was that which made those, who fancied him to be one of the prophets risen from the dead, to conclude, that certainly he was Jeremias the weeping prophet.^ Our way lies through a vale of tears, and it becomes us to conform to the climate: Blessed are they that moum^ that sow in tears,

[2.] They fell on PauVs neck and hissed him; signifying hereby how dear he was to them, and how loth they were to part with him. They took him in their arms, and laid him in their bosoms, to show bow near he lay to their hearts, and that he was to them as their own souls. Thus they embraced at PHrting, as Jacob and Joseph did at meeting," with all the affection that can be supposed, between the tenderest father and the dearest children. Could they have detained him in the cords of love, and with those powerful bands constrained his stay, he had not left them; but there is no remedy, he must go. He loves them well, and would gladly abide with

9 John ziv. 1*^ • iohn xi. 3&

q 3 John & vMatt. xf i. 14. 3 s

r Gen. L 11. a Geo. xlvi. 29.

them, but he loves his Master better^ and must preach his kingdom in other cities also.*' Yet they will make it appear, it is with the utmost regret and reluctance imaginable that they bid him farewell; their life they think is bound up in his.

See here one fruit of the gospel of Christ; as far as it took possession of men's hearts, it not only slew all enmities, but strengthened all endearments. If the followers of Christ showed themselves thus mutually kind upon all occasions, well might they say among the heathen, See how these Christians love one another: and by this would all men know, that they were the disciples of him, who loved us first.* O that this fruit might revive, might remain! How happy is it, where there is such sincere and flaming affection as this between people and ministers, between Christians among themselves, and ministers likewise one to another; for where love thus reigns, the God of love no doubt conmiands the blessing, even life for evermore.''

(9.) Observe what was the matter of their sorrow, it was chiefly this, because he had said, and had said it with an observable air of assurance, that they should see his'face no more; which bid them to think that he was now ready to be offered, and that the time of his departure was at hand ;y and for this sorrow filled their heart. He could himself finish his course with joy, it was a pleasure to him to think of it, but to them nothing could be mentioned more painful; this put him into a dilemma between life and death, Phil. i. 22, 23. The joy and gain set before him made death desirable, and yet the grief and loss he should leave behind him, made him, with a noble self-denial, willing to live.

Yet whether he was to die quickly, or live a good while longer, he does not inform them, only that they for their parts should see his face no more ; this was the word which was as a sword in their bones. We have no reason to think, that St. Paul had any thing charming in his face above other men, it did not shine as the face of Moses did; but, on the contrary, we know that his bodily presence was weak and despicable; and it was probable, his visage, like his Master's, was marred more than any man's, furrowed with tears and toils. But it was not the show of his countenance that they looked at; they therefore loved to see his face, because then they were sure to hear his voice, and the voice of Christ speaking in him; then they were sure to have some spiritual gift' or other imparted to them, for their instruction and edification ; but now they must never expect that privilege again. It is true, after this they might hope to hear from him by letter, and did do so, and his very enemies owned that his letters were weighty and powerful; they had likewise his other epistles to the churches, besides that to them^

r t^uke !▼. 43. V John xiii. 34. x Ps. cxxxiii. 3.

A SERMON ON THE DEATH

selves, to consult and convene with; yet it tnrabies them to think that they shall never see him in the pulpit, never hear him preach any more; and though that which is written remains, yet that which is delivered viva voce — with the living voice, is more likely to affect; and we cannot but desire with St John, if it may be, to see the voice that speake to iw.*

Bat why should they sorrow most of all for this word, that they should see his face no more ? There was another thing which he had said, for which, in my mind, they had more reason to be sorrowful than for this; for he had told them, that after hit departure grievout wolves should enter in among them ; nay, that some of themselves, it should seem, he means some of these very men he was now speaking to, should arise and preach perverse things, to draw away the disciples after them, v. 90. For this, me-thinks, they should have sorrowed most of all, as the disciples of Christ did, who are said to have been exceeding sorrowful, when their Master told them that one of them should betray him> But the truth is, the things of sense make deepest impressions upon us, and affect us most; we grieve for sin less than we ought, and for trouble moi^. Or we may suppose, that therefore they thus lamented PauFs departure from them, because this would be the sad consequence of it, which they hoped might have been happily prevented, if he could but have tarried with them.

However, that it grieved them thus to part with him, was both his honour and their praise.

[I.] It was his honour. It was a sign he lived in esteem among them, as one who did good in Ephe-sus, (as Jehoiada had done in Israel,*) that he went away attended with so many unforced, undissembled tears.

It is a mark of disgrace to depart without being desired,' and as an evidence of that, without being lamented, none to say. Ah I lord I or. Ah his glory,^ but a branch of honour to be wept over, as Josiah was, and dismissed with the genuine and unbribed lamentations of those that are wise and good.

It is true, there have been those who have triumphed in the fall of the worthiest and best of men; when Christ's two witnesses are conquered and slain, the inhabitants of the earth will rejoice in it, and make merry ;' their lives were their torment, and therefore their deaths are their joy; they who took away their lives, cast out their names as evil, that they might make the world believe they had done God and their country good service. And, probably, the tnighty industry of the persecutors, to blemish the memory of the martyrs, might give occasion to their surviving friends so much the more to magnify them, and pay the greater respect to their names; even such as in after-ages degenerated (as good

• Rev. i. 12. b Matt xxr\. 9S. 4 9 Chroii. nl. 90.

c s Chron. xxiv. is. • Jer. xxit 18.

things are apt to do) into superstition. But the removal of virtuous and useful men, though it may be the sport and joy of profaneness and bigotry, will be the grief of all wisdom's children. Though Stephen was cast out of the city and stoned, in a popular tumult, as one not fit to live, yet there were found devout men, (who, it should seem, were not as yet professed Christians, but proselytes of the gate, hearty well-wishers to religion in general,) and those carried Stephen to his grave, and made great lamentation over him.v

St Paul, for his part, was loaded as much as any man with disgrace and ignominy, wherever he went, and yet there were those of whom he* was had in honour.^ Thus did he pass by evil report and good report; some hated and vilified him, others loved and magnified him. Let none, therefore, be deterred from religion and godliness by the contempt put upon them; if they have their reproach, they have their praise: set the one, therefore, over against the other, balance the dishonour with the honour, and se^ the advantage unspeakably on religion's side; for the reproach is groundless and trifling, may be easily despised, and will quickly be rolled away, but the honour is just, and real, and weighty, and will lost to eternity.

[2.] It was their praise. It is upon record to the commendation of these elders, that they thus lamented St Paul's removal from them; it was a sign they loved him, and valued him, and had been edified by their conversation with him; a sign they judged of persons and things not by outward appearance, or according to the corrupt but common sentiment of a vain and inconsiderate world, that sits in darkness; but that they were governed by their believing regards to an eternal God, an immortal soul, and an everlasting state; for the sake of which they had- this mighty affection and esteem for blessed Paul. A citizen of Zion honours all his fellow-citisens,* but the priests, and the Nazaiites, those precious sons of Zion, are counted worthy of double honour: such was the honour those elders here generously and gratefully yielded to Paul.

We will, therefore, take it for granted, that these tears were truly pearls, pearls of en^^at price, and that in them part of a just debt was paid to St. Paul now at his going away; and so we may

Observe, That the removal of a good minister from v#, is a thing to he greatly lamented by us. Our parting with a faithful minister cannot but be, if we consider it aright, a very sorrowful parting.

I have already seen so many of tiie tears of this congregation upon this sad occasion, that I could not think of any subject more suitable, nor more pertinent to my purpose, than this. I wish I were able to improve the fair occasion it gives me, to ac-

f Rev. xi. 10. h3Sam.vL9S.

ff AcUviii. 9. i P&ZV.4.

OF MR. JAMES OWEN.

995

coant for the justice of your tears, and to direct them ioto the right channel; to affect yoa with the pro-f idence yoa are under, and yet to reconcile you to it, and satisfy you in the will of God.

Had your aged pastor's voice (that least considerable of the qualifications of a minister) been but as good as his head and heart, now in his advanced years, and likely to have reached this great assembly, the work had been at this time in much better hands than mine ;* but after all our endeavours, the best part of the work, even the sanctifying of this sad event io the spiritual benefit of every one of you, and the fartherance of the life of your souls by the death of your minister, must by faith and prayer be humbly left to a better hand than any of ours; even to that of the blessed Spirit, who worketh all in all.

Tears for the dead carry with them their own justification; when the body is sown in corruption, it is fit it should be watered; we are allowed to sorrow, even for those that we have reason to hope sleep in Jesas, and are only cautioned not to sorrow as those who have no hope.^ The house where death is, is supposed to be a house of mourning,* and many a good lesson the man of wisdom will learn there.

Bat it is a particular case we are now to speak of, and to our g^ef it is a case in faith; it is that of a dead minister, whom we have special reason to weep oter; and oh! thai our heads were watersy and our ejfu founuins of tears, for this purpose! Mourning for the dead, even for a priest when he died, by the law of Moses contracted a ceremonial pollution;" because that law could not take away sin, which is the sting of death, so that that mourning was then attended with a conscience of guilt unremoved; but the gospel of Christ having abolished death, and altered the property of it, and so enabled us to tri-omph over it, our sorrow for the dead is now so far from defiling us, that, if it be duly improved, it may, by the grace of God, become a happy means of our cleansing: God grant ours may be so upon this occasion!

I shall endeavour briefly to show, 1. Who it is, whose removal is to be thus lamented; and, II. Who they are, from whom it is justly expected that they lament it; and both from the text and context, as God shall enable me.

I. I say, it is a good minister whose removal is to he thus lamented. Shall I give you, in short, the character of such a good minister, as is worthy of this double honour?" Honour while he lives, and honour when he is gone ? You here have lost one, who of his standing, was justly numbered among the first three, for eminent gifts and attainments, &nd a capacity of serving Christ and his church with

* The Rer. Mr. TaflentB, now in the snh year of his age, and a eonsttnt preadwr.

k 1 Thca. iT. IX 1 Bccl. ?ii. a. • Ler.^xi. I.

3 8 2

them ; but thanks be to God, a man may coroe far short of him, and yet be found a good and able minister of the New Testament; and not to be parted with without sorrow. We will, therefore, draw the portraiture of this good minister, by his interest and fidelity, notby his learning, or the arts and languages he is master of; and we will borrow it from the testimony of St. Paul's conscience here, in the preceding discourse concerning himself; in which he did not intend to magnify himself as some great one, but only to justify himself against his accusers, as one who had obtained mercy of the Lord to be faithful.

And here let me premise, (and yet, I hope, we are in this matter so manifest in your consciences, that I need not mention it,) that we abhor the thought of drawing into the character of a good minister, his being in every thing of our mind. Far be it, far be it from us, to monopolize Christianity, or the ministry, and confine either within the pale of our own particular opinion, in things that concern not the vitals and essentials of religion. We are not here seeking to advance the reputation of a party, nor appropriating the good characters to those of our own denomination; no, we take all occasions to protest against it, and while we walk according to what we have attained, endeavouring therein to approve ourselves to God in our integrity, we charitably believe that others do so too; and therefore we heartily love and honour good men, and good ministers, however, in the less weighty matters of the law, we differ from them in sentiment and apprehension, and practise accordingly; and we highly value all who cast out devils in Christ's name, though they follow not with us.* We have a spiritual communion with them in faith, hope, and holy love, we pray for their success, we rejoice in their usefulness, we would be helpers together with them, endeavouring as we are able to promote the common interests of Christ's kingdom, and the common salvation p of precious souls; we desire their lives, we lament their deaths; God forbid we should do otherwise, for without doubt, the kingdom of God is not meat and drinh, hut righteousness, and peace, and jog in the Holg Ghost: and he that m these things serveth Christ, is acceptable to Gody and should he approved ofusJ*

Who then is that good minister, whose removal is to be thus lamented by us.

1. He is one, who having entirely devoted himself to the glory and honour of God, makes it his business to serve him. Thus St Paul was among the Ephesians, serving the Lord with all humility of mind, and with many UvnJ You call us your ministers, and we are very willing to be so called, for we are your servants for Jesus' sake; * but we

• 1 Tim. v. 17. p Jude 3. T Acta XX. 10.

o Luke is. 49, 50. q Rom. xiy. 17. I& • 9 Cor. It. 6.

A SERMON ON THE DEATH

rather look upon ourselves as ministers of God to you for good; Christ is our Master, and he is a good minister who seeks his master's favour, consults his master's interest, and makes it his business to do his master's will and work.

Nothing is more essentially necessary to the making a man a minister, than self-dedication to the glory of God; nor does any thing go further to denominate a man a good minister, than to act in pursuance of that self-dedication, by a diligent and serious attendance upon God in all instances of devotion, and a wise, faithful, and zealous activity for him, and for the interests of his kingdom; studying by all means possible to do good to the souls of men, and to advance religion in the power of it. He who thus waits on his Master, by waiting on his ministry,*^ shall he honoured.^

He is a good minister who seeks not his own glory, but his who sent him ;" who serves not his own belly, but the Lord Christ ;* who aims not at the applause of his fellow-servants, but at his Master's acceptance; for if we please men otherwise than for their edification, we are not the servants of Christ.* He is a faithful friend of the bridegroom, who seeks the bridegroom's honour, and does all he can to engage people's affections for him, that he alone maybe exalted. Let us be nothing, so that Christ may be all in all,

St. Paul was a great scholar, and a chief speaker; yet he reflects with more comfort and satisfaction upon the humility of mind, and the many tears, with which he had served the Lord, than upon the strength of his reasonings, and the eloquence of his discourses, with which he had served him. He is a good minister, and does good service to Christ and his church, who is humble and affectionate in the work of his ministry, though he do not excel in gifts. Knowledge'pnffeth up, but charity edijiethJ

2. He is one who faithfully preaches the gospel of Jesus Christ Thus St Paul, though bom at Tarsus, a Gentile academy, bred up at the feet of Gamaliel, a Jewish rabbi, yet in his preaching set aside all his learning, and testified the gospel of the grace of God;' pressed both upon Jews and Gentiles nothing else but repentance toward God, and faith toward our Lord Jesus Christ* Gospel grace and gospel duty were the subjects he dwelt upon at all seasons, both publicly, and from house to house; of these he kept back nothing,'* with these he mingled nothing, ministering the gospel both pure and entire.

And he is indeed a good minister who makes the gospel his oracle, the gospel his touchstone, the gospel his treasury and storehouse, out of which he furnishes himself for every good word and work. Who dares not preach another gospel, nor corrupt this; knowing it is only a dispensation that is com-

»Prov. xxv\i. 18. IT Rom. xvi. 18. I Acts x\. 24.

n Rom. xii. 7. X Gal. i. 10. ■ Acts XX. 21.

▼ John vili. £0. 7 1 Cor. viii. l.

b Acts XX. 20.

mitted to him,^ for which he is accountable; who delights not in preaching any thing but the gospel, knowing nothing so entertaining, nothing so edifying, as that great summary of the gospel, Jesvt Christ, and him erudfied.^

He is a good minister, who fills not your heads vrith airy notions, nor troubles your minds with matters of doubtful disputation, who aflecta not to gratify a vain fancy with fine speculations, or an itching ear with the enticing words of man's vnsdom; but aims, by the plainness and simplicity of the gospel, to vrin your hearts to the faith and love of Jesus Christ We preach not ourselves, hU Christ Jesus the Lord.*

3. He is one who cares much for the state of precious souls. Concerning this, St Paul here appends to the elders of Ephesus, that he ceased not to warn every one night and day with tears.' His care was extensive, he had an eye to every one under his charge, high and low, rich and poor, to those who were his gprief, as well as to those who were his crown; it was constant, he never ceased night or day, but filled up all his time, both of business and conversation, with that which tended to their edification ; and it was very affectionate, he warned with tears of love, and tenderness, and holy fear, lest thej should come short, and miscarry at last Thus zealous was blessed Paul, for the edification of the body of Christ, not seeking his own profit, or secular advantage, but the profit of many, and their spiritual advantage, that they might be saved;' for upon that was his heart fixed.

And he is a good minister, who has a tender and compassionate love for the souls of men, trembles at the thought of. their eternal ruin, and earnestly desires their eternal welfare; for the securing of which he would gladly spend and be spent ;^ who studies to find out acceptable words, by them to teach the people knowledge ;* who, in his preaching and converse, aims and endeavours to make those with whom he has to do, some way or other wiser and better; who even travails in hirth again, as it were with labouring pangs, to see Christ formed in them ;^ the height of whose ambition is, to be some way instrumental for the conviction and conversion of sinners, and the building up of saints in holiness and comfort; humbly subscribing to St Paul's protestation. We do all things, dearly helovedyfor yonr edifying:-

4. He is one who, by the grace of God, lires in some measure above this present world. This was St Paul's rejoicing here, even the testimony of his conscience, concerning the temper of his mind, / have coveted no mans silver, or gold, or apparel ^ he never desired to be as rich, and look as great as his

e I Cor. ix. 17. d 1 Cor. ii. 2. •2 Cor. iv. &. f AcU xx. 31.

f I Cor. X. 33. b 2 Cor. xil. 15. i Reel xli. 9.

k Oal. iv. 19. I S Cor. xit. 19. m Acti xx.. 33.

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nei^Iiboar; he was perfectly dead to worldly greatness and gaiety. He had likewise the testimony of his friends, eoncerning the course of his life; they knew very well he was so far from aiming to get wealth, that he laboared in an honest calling to get bread, rather than be burthensome to them, to the prejudice of his ministry; You yourselves know, thai these hands have ministered to my necessities, and not to mine only, hut to theirs that were with me." In his whole conversation, he discovered a generous contempt of this world, as became one who was so well acquainted with another world, and the great and everlasting things of that world.

And he is a good minister, whose life is in this, as in other instances, of a piece with his doctrine. Whose eyes are not dazzled with the glittering lustre of gold and silver, nor his heart drawn, or held, by the magnetic virtue of this earth: who seeks not jours for himself, but you ^ for Christ. Minds no high things, but heavenly things; no pleasure so much as that of doing his duty; no preferment in comparison with that of being accepted of God ;>* DO business in competition with the business of his ministry. Who having engaged and employed himself in the affairs of another life, entangles not himself in the affairs of this life. Whose conversation is in heaven,*! and in whose forehead, as well as his heart. Holiness to the Lord is engraven in legible and indelible characters. The apostles betimes taught gospel ministers the proper place for their worldly wealth, when they ordered the money that was brought them, to be laid not in their hands, much less in their bosoms, but at their feet.'

You see now who, and what manner of men, those ministers are, whose removal is so great a loss, and to be so much lamented. God grant that we all, who are called by this worthy name of ministers of the gospel, may answer these characters. How far our deceased brother did so, some of you know Tery well, and need not that any man should testify.

n. I come in the next place to show you who they are, who are concerned to lament the removal of such ministers as these, and what cause they have to do so.

They were the elders of Ephesus, elders in office, not in age, who here wept sore for the departure of Paul from among them: and they may be considered, 1. As ministers ; 2. As ministers just setting OQt in the work of the ministry; and, 3. As, at this time, and upon this occasion, the representatives of the people or church of Ephesus. And so,

1. We who are ministers, are taught to bewail the removal of our fathers and brethren from us, and that we shall see their faces no more in this world. Even Paul the aged speaks of the recovery of a yoang minister, Epaphroditos by name, from a dan-

> Actf XX. 34. e 3 Cor. %\i. 14. p 2 Cor. v. 9. q Phil. iii. 80. ' Actsiv. 37. • Pldl. 11.37. t I Kings Kix. 10. a Joel ii. 17.

gerous fit of sickness, as a very great mercy of God to himself, lest (says he) 1 should have son*ow upon sorrow,* Though he had as little need of the help of others, as ever any minister, had, yet tlic death of Epaphroditus would have been a very great affliction to him, and would have added as much as any thing to his sorrows. Elijah lays very much to heart the death of the prophets, and himself being left alone, though he was so well able to stand alone.^

Let the priests, therefore, the Lord's ministers, weep on such sad occasions, between the porch and the altar," mingling their tears with their .sacrifices, and their prayers with their tears, saying. Spare thy people, O Lord, When the harvest is plenteous, and the labourers, the skilful, faithful labourers so few, our Master has appointed us to pray the Lord of the harvest, that he would send forth labourers into the harvest;^ and are we not to lament it greatly, when some of the most industrious of the labourers are called out of the harvest, when they could so ill be spared ?

Our hands are this day weak ; and by such providences as these, they are much m6re weakened. God is contending with us ; our glory is waxen thin; the death of every good minister, (and we have parted with a great many of late, in the midst of their usefulness,) is as when a standard-bearer faint-eth ; and alas, the rest of the trees of our forest are so few, that a child may write them.^ It is time for us, with the prophet Ezekiel, to fall down on our faces, under a deep sense of God's displeasure, and to cry as he did, with a loud voice, Ah! Lord God, wilt thou make a full end of the remnant of Israel ?* high time to cry, Help, Lord, when the faithful, the faithful helpers, cease and/at/.^

And by the sadness of our countenances upon such occasions as these, let our hearts be made better,* and let us be quickened with more care and diligence to work the works of him who sent as, while it is day, because the night comes, and before it comes, wherein no man can work,^ Let us not only be true to our trust, but busy at our work, because we must shortly give account of our stewardship, and be no longer stewards. By such a providence as this, God speaks aloud to us, as he did to Moses, (Numb, xxvii. IS.) Thou skalt he yatlured to thy people, as A aron thy brother was gathered. Whatsoever, therefore, our hand finds to do, let us do it with all our might ; not counting life itself dear to us, not being too tender of it, so we may finish our course withjoy^

2. The sons of the prophets are, in a particular manner, taught by this instance to lament the removal of their master from their head. And it will be a good sign that they are genuine sons, and will be a good presage of their inheriting a child's

r Matt ix. 38. w ba. X. 18,19. > Ezek. zi. 13. y Pa. xii. 1. « Ecci. vii. 3. ■ John ix. 4. b Actaxz. 24.

A SERMON ON THE DEATH

portion of their spirit, if with a filial afiection, they cry out as Elishadid, My father,my father, the chaHot of Israel, and the horsemen thereof^ When Elisha had, in those words, erected a monument to the honour of his departed tutor, immediately he took up his manUe, and did wonders with it

Those who are setting out in the ministry, or setting their faces toward it, have great reason to lament the removal of the elder ministers, especially such an one as we are now particularly lamenting, whom God had eminently qualified for the committing of the treasure of the gospel to some of the earthen vessels of the rising generation, and the putting of the light into their hands; who did, not only as a minister, yenerare filioi — heyet tons to Christ by the gospel; but as a tutor, yenerarepatres — heyet nurses for those children, and fathers to bring others to Christ. We cannot express the greatness of the loss of such an one, which they, in a special manner, have reason to be sensible of, who sat down under his shadow.

When John Baptist was beheaded, it is said, his disciples tooh up the body and buried it, and then went and told JesusA Let those do so who were brought up at the feet of this well instructed scribe. Go and tell Jesus that you are orphans, and take him for your guardian, with whom the fatherless find mercy, and who has promised not to leave his disciples orphans.* Resolve, that from this time, more than ever, yon will cry unto him as your Father, and the guide of your youth,' and be assured he will never fail nor forsake those, who trust in the shadow of his wings.

3. The people that sat under the constant instruction and inspection of a good minister, ought to lament the removal of such an one from themt When our temporal comforts are removed from us, our relations, or friends, in whom we had sensible delight, or by whom we had secular advantage, our grief then has more need of a bridle than of a spur; but when those are taken from us by whom we had, and hoped for, benefit, to our souls only, then it is necessary something should be said to us, to make us sensible of our loss, and to stir us up to mourn for it; for this is an affliction, which, if not duly weighed in the balances of the sanctuary, we shall not be enough affected with; or at least the impressions of it are apt to wear off quickly, and are soon fprgotten and lost.

Let me, therefore, show you briefly what reason you of this congregation have to lament the loss of a faithful shepherd, though, thanks be to that God, who graciously continues his aged servant among you, labouring in the word of doctrine, you are not as sheep having no shepherd. I have reason to think you are very sensible of the breach made upon

c a Kings ii. 12. d Matt xiv. 13. f Jer. iii. 4.

e John xiv. 18. maig. g Gen. xl. 7.

you; I desire you may be so upon right grounds, that you may sorrow after a godly sort; that joa may not, like children, cry for yon know not vbat, but may be able to give a rational answer to such a question, as that which Joseph put to his fellow-prisoners, Wherefore look ye so sadly to-day?* Yoa may reply to that question with such qaestions aa these:

(L) Should we not grieve to part with a near relation, to whom we are joined in a close alliance ? Ak! my brother, or Ah I sister; is mentioned as sofficient matter for lamentation, Jer. xxii. 18. And shall the bonds of kindred by blood and nature be stronger than those of kindred by the Spirit and grace ? Yoa have had fathers of your flesh, whom it may be joa have followed to the grave, and you g^ve them this reverence, you lamented them; yoa would ha?e reproached yourselves, as void of natural affection, if you had not done so; and will you not show this respect to your spiritual fathers, that thereby you may do honour to the Father of your spirits, and live.^

Ministers are yours, you have an interest in them, an interest by promise; Paul, and Apollos, end Cephas, are yours, 1 Cor. iii. 22. (It was one of the last subjects your deceased minister preached apon among you; I hope yon will not forget it; be told me of it when I visited him in his illness.) It follows, or life, or death, which may be understood particularly of the life and death of your ministers; their life is for your service, and their death too, if yoa make a due improvement of it, may be for yoor awakening and quickening, for whether they live or die, they are the Lord's,' and yours for his sake.

They are yours, for they are gifts which the exalted Redeemer gave unto men for the perfecting of the saints,'' which he gave unto you to be yoor guides, overseers, and rulers; not to have dominion over your faith, we do not in the least pretend to it, but to be the helpers of your joy,' and nurses to the new man in its infancy, till it comes to thepetfect man.

You see how nearly related your ministers are to you ; they are appointed to be friends to your sonls, and if, as you ought, you account them your best friends, it cannot but be a grief to you to part with thep.

(2.) Should we not grieve to part with those who have loved us, and been kind to us? As we are bound in duty & lament the departure of our relations ; so we are bound in g^titude to lament the departure of our benefactors; whom God by his grace has made blessings to us. Even the unthankful Israelites had so much sense of honour in them, as to mourn for Moses thirty days,* in consideration of the great things God had done for them by his

h Heb. xii. 9. t Rom. xiv. & k Eph. iv. II, IS:

12 Cor. i. 14. a.Dcutxxxiv.^ ^

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band; and shall we be leas sensible of those invaluable benefits we enjoy by the mysteries of God, w^ich ministers are the stewards of?

My brethren, we have nothing in oorselyes to boast of, bat a great deal to be ashamed of, yet, we hope, we can appeal to God as our record, how sincerely we long after yon all in the bowels of Jesas Christ ;>* how dearly we love yon, how earnestly we desire yonr spiritual welfare, how jealous we are over yon with a godly jealousy; and as far as yon have perceived this Spirit to be working in your ministers toward you, that must certainly be a grief to you, to have them taken from you. Do you lie so near their hearts, and shall not their departures be laid near yours ?

There is something of a generous gratitude in these sorrows we are now calling for, such as well becomes those, who ask in sincerity, What shall we render ? and would be found, as they are able, rendering according to the benefit done to them. Thus the memory of the just should be precious to us, especially tiieirs, who, by the grace of God, turned many to righteoasness; thus should their names be preserved, and embalmed in tears. If for a good man,** a useful man, some would find in their hearts to die, to obtain a reprieve for them ; shall not all find in their hearts to mourn, when they are past reprieve ? Especially, since it is mentioned as a piece of gross stupidity, and a sad presage of approaching ruin to a people, when the righteous perish, and none consider it, or lay it to heart.p

(3.) Should we not grieve to part with those, who can very ill be spared, and that we shall certainly find the loss of? We shall see ourselves engaged to this, by a sense of interest, as well as duty and gratitude. The death of a good minister is a loss, a loss to yon, and as such is to be lamented; a loss which, it may be, you are not so sensible of now, as you will be hereafter, when you will know that a prophet AaM been among you ;'< hath been, but now is not; when yon will wish to see some of those days of the Son of man, which you have seen, and may not.

Alas, says the true mourner, if we be bereaved of oar ministers, we are indeed bereaved; we shall find more and more the want of their preaching and praying, their instructions of us, their intercessions for ns, their prudent counsels, their faithful reproofs, their directing and encouraging examples; we may have another minister, but not such another; or such another, but not such another to us; it is well if the gap be not too great to be filled up. Our soul detiretk the first ripe fruits,* but where are they.

It is a public loss, a loss to the town and country, to the land and nation; and public spirits cannot but hewail public losses. How ill can the church of God spare any of its good ministers! They are the

»PbiLJ.8. «Eiek.xuiil. 33.

• Rom. ▼. 7. r Mic. vii. I.

p laa. Ivii. 1. • S Kings ii. is.

chariots and horsemen* of the land; strip us of these^ and we are naked and defenceless. They are our treasure: rob us of these, and we are impoverished. They are the burning and shining lights: put out these, and we walk in darkness. They are our glory and joy: take away these, and our pleasant things are departed, our song^ are made to cease, our honour laid in the dust, and the crown fallen from the head. Woe unto us ; for we have sinned}

It is true, our God has the residue of the Spirit, nor is he tied to particular instruments; he can raise up a seed to serve him, as well qualified as those who went before; instead of the fathers, when he pleases, shall be the children,^ and will be so, if their spirit descend and rest upon us; with God all things are possible: but, alas, we have not this hopeful prospect to give you; we who are risen up, come too far short of those who are gone, and going off, into whose labours we are entered, to be able to excuse you from deep lamentations of the death of your elder ministers, and from sighing out your Ichabod, Where is the glory ? "

Is it nothing to yon, then, all ye who pass by, is it nothing to you, that the gold is thus become dirt, and the most fine gold changed ;^ that we have reason to fear such an alteration in the house of our God among us, as was in the temple of Jerusalem in Rehoboam's time, when the shields of gold were .carried away, and shields of brass were provided instead of them.' God look upon us, and prevent the fatal consequences of such a change as this! How far God may carry on his work by prerogative of power, even when he has removed such workmen, I cannot say; but this I am sure of, their removal is a very threatening omen, which we are all concerned to have awful apprehensions of.

It were now easy to draw a great many inferences from this melancholy subject; to reprove those who lay not to heart such sad dispensations, and much / more those who rejoice in the extinguishing of our lights, because they love darkness rather; to encourage ministers to diligence and fidelity in their work, that they may finish their course with honour, as well as joy; to quicken and engage yon all to a careful improvement of the labours of your faithful ministers, while they are continued with you, that you may not have tears for your own hardiness and unprofitabless, to mix with your tears for their removal; to inquire whether you have made a due improvement of the former afflictions of this kind you have been under, in the death both of good ministers, and good Christians, who have shone as lights among you, holding forth the word of life.

But it is time I apply myself more particularly to the sad occasion of our being together here this even-

t Lam. V. le. V Lam iv. l.

« Pi. xlv. IS. V I Sam. iv. 21.

X 2 Chron. zii. 9,10.

A SERMON ON THE DEATH

ing. Though it is not a Paal, it is not an apostle, we have now parted with, and are now lamenting; we compare not our fir-trees with the cedars of Lebanon ; yet it is one who, I believe, was manifest in the consciences of many of you, to be a good minister of Jesus Christ, and one who had obtained mercy of the Lord to be found both skilful and faithful in that great woric.

The earthen vessel, now a broken vessel, we have lodged in the dust, with the expectation of its being raised shortly a vessel of honour; and now, what Improvements shall we make of this sad providence, and how shall we pay some part of that debt of respect we owe to the surviving name and memory ?

Were this a proper place and time for me to express my own sorrow on account of this breach made upon us, I could not find out better words, nor more apposite and expressive to do it in, than those of David, when he lamented the fall of one, who had been dear to him as his own soul; / am distressed for thee, my brother Jonathan, very pleasant hast thou been unto me J If while I live I forget him, I must lie under the imputation of forgetting my own friend, and my father's friend.' A friend, with whom I have had an intimate acquaintance about seven or eight and twenty years, with whom I have many a time taken sweet counsel, and by whose conversation and correspondence, I either have been edified, or might have been; having always found him, not only well instructed unto the kingdom of heaven,* but ready to distribute, and willing to communicate.'' Such was the pleasantness of his life, and the distress by his death must be proportionable; Lover and friend hast thou put far from me f and my acquaintance into darhness. In our lives we were not much divided, either in time or place; how far, and how long, we may bo so in our deaths, he only knows ;n whose hands our breath and times are. God, by his grace, make me ready and willing to go after him!

But we do all things, dearly beloved, for your edifying ;** that is my design, that is my desire; and I hope, by the blessing of God, it will be some way^ edifying to you, if, 1.1 give you some short account of his character; 2. If I make some remarks upon his removal; and, 3. If I then briefly direct you to some of the work of this day in its day.

1. If I would expatiate upon his character, I have a very wide field before me, and am really sensible there is a justiqe owing to so good, so great a name. I confess I am not fond of making every fHend I love and honour a nonsuch; it must be left to him, to whom all hearts are open, to put that into any man's character, that there is none like him in the earth ;* yet, I think, that this is not to be deposited as common dust, nor his monument to be inscribed

J S Sam. 1.96. « Prov. xxvii. 10. • Matt. xiii. 69.

b 1 Tim. vl. 18. c Ps. Ixxxviii. 18. d 2 Cor. xii. 19. • Job i. 8.

with common characters; and yet, as an advocate for his honour, shall only make that very reasonable demand. Give him cf the fruit of his hands, and let his own worhs praise him in the gates J

But aiming, as I said, at your edification, tio things I shall suggest, which I think have a direct tendency that way, and may tarn to a good accoooL

(1.) Let that be observed concemiDg him, which will furnish us with matter for praise and thanksgiving to God. And a great deal of reason we have to give thanks, not only in general, for all the saints and servants of God, who are departed this life io ihe faith and fear of his holy name ; to the general assembly of whom, we are come in faith, hope, and love; but in a particular manner for those who haff been in their day the lights of the church, and justly accounted fathers in it; for who is their Father ? who but the Father of lights and spirits, the Lord God of the holy prophets .*'

What we call the endowments of nature, a great genius, a solid judgment, a clear head, a strong: memory, a quick fancy, a ready utterance, and the like, are all gifts from above; from his hand who formelh the Spirit of man within him. The hearing ear, and the seeing eye, the Lord has made even both of them,^ All souls are his, even the greatest, the largest souls are so.

What we ascribe to industry, and close application of mind, attainments in knowledge, and a great compass of learning, God must have the praise of; for he it is that giveth men power to get this wealth, and it is not got by their might, and the power of their hands.* He it is that giveth the tongue of the learned, and who, in order to that, openeth the ear to hear as the learned.^ He it is that lighteth the candles; and it is with a borrowed light that the church's stars shine, with a light reflected from the Sun of righteousness, that great light of the world.

It is to God, therefore, that we should give the praise of all those excellent gifts and graces, which we have observed in our deceased brother. Bless the Lord, who raised him out of a remote and obscure part of the kingdom, as a root out of a dry ground, to be so eminently serviceable to the interests of Christ's kingdom in his day, qualified him for service, called him to it, and signally owned him in it. Let us glorify the God of Israel, who has given such power unto men, and put such treasures into earthen vessels.

(2.) Let that be observed concerning him, which is proper for our imitation. What you have heard from him, and seen in him, that was virtuous and praiseworthy, transcribe it into your own hearts and lives, speak and do in like manner, and the God of peace shall be with you.^ Those who were exemplary while they lived, should be made use of as

f Prov. xxxi. 31. I Deut Tiii. 17,18.

r 1 Sam. X. 19l k In. 1.4.

h Prof. XX. 11 1 Phil. if. 9.

OF MR. JAMES OWEN.

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examples when they are dead. It is required in general, that we be followers of all those, who are DOW throQgh faith and patience inheriting the pro-mises." Bat particularly, that we follow the faith and holiness of those who have been by office our ^ides in the good ways of the Lord, considering the end of their conversation ;■ yet with this necessary proviso and limitation, that we follow them as they followed Christ,® and blessed Paal himself, that great example, was to be followed no further.

Here let all who know him observe for themselves, and preach to themselves; his children, his pupils, bis familiar friends and acquaintance, let them recollect what they have taken notice of in him, that was fit to be imitated, and improve it for their own direction, caution, and quickening. I shall only mention two or three things, wherein I would, for my part, propose him to myself for a pattern, and endeavour to imitate him.

Marcus Antonius the Emperor, that great teacher and example of virtue, begins his celebrated book rwv IV icntToy — concerning himself^ that is, his diary, with an account of the particular good lessons, or rules of conversation, which he learned from his parents, tutors, and others, whom he names with respect, who were the guides and companions of his youth. Were I to draw up such an account, I should be unjust to him, if I should leave him out of it, in whom I have thought these things, among others, well worthy imitation:

[1.] That he was a good husband of precious time; and that is a piece of good husbandry, which I am sure is good divinity. I have always known him to be an indefatigable student, and one who took so much pleasure in his work, both as a scholar, and as a minister, that one might see he accounted it not only its own wages, but its own recreation.

Even till his Lord came he gave a constant attendance to reading, exhortation, and doctrine, not neglecting the gift that was in him, but continually meditating upon these things, giving himself wholly to them; so that his profiting (even in his early days) appeared unto all men.P His Lord having intrusted him with five talents, he continually occupied the same, and traded with them, till, by the grace of God, he had made them five talents more. When he was sometimes urged to abate of the constancy and intenseness of his studies, in consideration of his health, he would say, " You must excuse me, I have but a little time to be working in, and I must be busy." And teett thou a man thu^ diligent in his hvsiness, he shall stand brfore hings, and not he/ore vteen men.

It was often observed concerning him, how uneasy he would be, when forced and kept from his studies hj that conversation which was only entertaining,

■ Heb. vi. IS. » Heb. xiU. 7. • 1 Cof. xi. I. pi Tim. I v. 13-14.

and not edifying, and with what pleasure, as soon as possibly he could, he would retire from it to his work; that he might fill up time with something that would turn to a good account, according as the duty of every day required. This is in a happy sense living fast.

[2.] That he was ready and mighty in the Scriptures, and made them above any thing his meditation. His large acquaintance with other learning, did not at all abate his value and pursuit of Scripture learning, to which all his other studies were made subservient. As he lived a Scripture religion, so he preached a Scripture divinity. Scripture language was his eloquence, like that of Apollos, who was an eloquent man, because mighty in the Scrips tures f^ Scripture reasons were his arguments, like the same Apollos, who mightily convinced the Je»9y showing what he taught by the Scriptures.'

Thus he came to be such an excellent expositor as you know he was; opening the Scripture by itself, comparing spiritual things with spiritual, and speaking the things of God, as they ought to be spoken, in the words which the Holy Ghost teaches.*

Thus he was furnished with milk for babes, and pasture for the lambs of the flock, witness his great dexterity in explaining the catechism; and with strong meat also for strong men, witness his solid and substantial discourses, in which he set before you the g^eat things of God with admirable clearness, and in the evidence and demonstration of the Spirit, and with power.

Thus he adhered to the g^ood old way, and testified the pure gospel of the grace of God, which exalts the Lord Jesus alone, as all in all, for strength as well as righteousness, and teaches us to cast every .crown at his feet; taking all occasions to witness against those notions, which set up man's sufficiency in competition with Christ.

[3.] That he was a faithful and wise reprover of sin, and bold in bearing his testimony against it. Though yon know, he was very courteous and obliging in all his behaviour, and not willing to make any man angry or sad, yet when there was a just occasion, he would admonish and rebuke with all authority, and yet with meekness and long-suffering.

Here he set his face as flint, and clad himself with zeal as with a cloak; as one who knew very well whose cause he pleaded, when he pleaded against sin; and how faithful and kind the wounds of a friend are, while the kisses of an enemy are deceitful ; and as one, who believed there was a truth in Solomon's observation, which amounts to a divine promise, Prov. xxviii. 23. He that rebuheth a man for his faults with wisdom and tenderness, though for the present he may incur his displeasure for his

4 Acu xvUI. SI

r Acts zviil. as.

A SERMON ON THE DEATH

plain dealing, yet afterwards he $hdU find more favour^ and be looked upon as a better friend, thai he thatfiatiereth with his ton^fue,

[4.] That be was a man of trae catholic charity; though no man was clearer in his own judgment, better understood the grounds on which he went, nor was better able to give an account of the hope that was in him with meekness and fear, yet he maintained an extensive charity for those from whom he differed, and a temper of mind toward them that was truly Christian, and became a follower of the Prince of peace, and a servant of the God of \oye.

As he wrote, he thought and lived: moderation was his VIRTUE, it was still his virtue; and it is not long since he took an effectual course to let it be known unto all men, as if he had foreseen that the Lord was at hand. And this is a virtue which bas, and will have, its praise, with all those who know how to distinguish between the weighty and uncontested matters of the law and gospel,* judg^ ment^ mercy^ and the love of God^ and the matters of doubtful disputation,'^ such as the distinction of meats and days. This is the virtue, by which the unity of the Spirit is kept in the bond of peace; notwithstanding a diversity of opinion, and practice accordingly. The triumphs of this virtue over bigotry on all sides, will contribute abundantly to the peace of Zion's walls, and the prosperity of her palaces.

2. We are next to consider the end of his conversation,^ Mj3a<ny—the issue, or outlet^ of it. Having seen how he went on in the world, we are now to inquire how he went out of the world. Others had more of his life than you of this place had; but Gkid sent him hither about six or seven years ago, to finish bis testimony first, and then to finish his course among you; so that it is but a little time that you have had to improve by his life; God, by his grace, enable you to improve so much the more by his death: and a very improvable providence it is. It is a cloud mostly black and dark, yet not without its bright side.

(1.) We are here presented with a very'melancholy and alHictive scene, which we ought to have very awful, serious thoughts of; something there is more than ordinary in this house of mourning, which the living should lay to heart

To see a man so well qualified with gifts and graces for the service of Christ and his church, as he was; so well furnished, by the blessing of God upon the many years* hard studies of an uncommon head, with all sorts of useful knowledge; so inquisitive after more knowledge; and withal so communicative of what he did know. To see such a man thus taken away, in the midst of his serviceableness to his generation, when he bad but little exceeded the fiftieth

« Matt xxiii. 23.

n Rom. xlv. ].

year of bis life; thongb his strong constitutioii of body, and prudent management of himself, gave encouragement to hope, that though these treasares were in an earthen' vessel, yet there were goods laid up for many years; and though his seal and unwearied industry promised us a great deal more of public service, and that be should long be a blessing to his generation, yet to have the number of socb months cut off in the midst, such a tongue silenced^ such a hand withered, such a bead laid in the dust, and at such a time as this, when it could so ill be spared: What shall we say to these things? What construction can we make of such a provideoce as this ? We must have recourse to our first principles, abide by them, and resolve to hold them fast, and not let them go, how difficult soever it may be to reconcile some particular events to them. HoweTcr it be, we are sure that God is neither unwise, nor unjust, nor unkind: he is not only an absolute Sovereign, who may do what be will; but a religious Ruler, wbo does no wrong to any of bis creatores; a tender father, who designs no hurt to any of his children. However it be, yet the Lord Jesus takes care of his church, secures its ioierests, and the glory of his own name; which, whatever becomes of us, will endure for ever, and his throne as the days of beaTco. Under the threatenings of providence, we must flj to the promises of the word, and cast anchor there; God knows what he is doing, though we do not; and we are sure dwells in perfect light, though as to us he makes darkness bis pavilion. Thy way^ 0 God, is in the sea^ and thy path in the yreat wettn; such as cannot be fathomed, connot be tracked; but we are confident of this very thing, that thoa art righteous in all thy ways, and holy m all thy works.

Were we not certain that the soul is immortal, and that there is another life after this, we should be tempted to expostulate with our Maker, as the psalmist does. Lord, wherefore hast thou made all men, especially such men as these, in vain ? So \on^ in the making, so admirably well made; and yet so suddenly unmade, and so little use in comparison made of them ? Such a living temple reared, and jet the people of thy holiness to possess it sucb a little while ? Many continued wbo are the burthens of the earth. under which it groans, as sadly weary of them; and yet those removed who were the blessings of it, after which it groans, as sadly wanting them ? We nov are at a loss, and cannot expound sucb dispensations as these; but the resqrrection of the just, and the glories of the future state, will solve the problem, and clear up this seeming paradox; What I do thou know-est not now, but thou shalt know hereafter; when the mystery of God shall be finished. How those lights still shine to the praise of the Sun of Righteousness, which we count extinguished ; and how these ser-

THeb.xttj.7.

OF MR. JAMES OWEN.

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vants of Christ still senre bim in his temple, the period of whose asefulness we are here lamenting^ we cannot tell, nor how moch to their advantage, the tiflae that is lost on earth may be made up in heaven. Yet still, on ns it looks black, and is a very sad presage ; the Lord's voice by it cries in the city, cries in the coantry. Ood grant we may understand what it says, and may return a good answer, that oar God may not proceed in his controversy.

(2.) Yet even in this aflSictive providence, the grace of God presents as with something very en-Goaragini^ and reviving to us; and that is, the great comfort and joy with which our deceased brother finished his course; which I ought to take notice of, to the glory of God, and for your instruction. Mark the perfect man, and behold the uprightf for the end of thai miin, though it be not always irapture and ecstasy, yet it is peace: the effect of righteoutness will be quieinesM and asturancefor ever.

I came short of being a witness of his translation, but those who were about him when he was taken up, saw with what a wonderful serenity and composure of mind he performed his dying work; that work which is to be done but once, and therefore bad need be well done. Ho had often prayed for grace to finish well, and it appeared that his prayer was answered, and that the grace of God in him was not in vain ; so cheerfully did he look the king of terrors in the face and bid his message welcome. Though he had as much reason as most men have, upon all accounts, to desire life, yet it appeared that to depart, and to be with Christ, was to him mach more desirable.

The strong pain of the stone, (that flagellum ttu-diotorum — acourge of the student^ as it has been called,) with which he was frequently exercised, he bore not with the senselessness and stupidity of a stoic, but with the humble patience and submissiveness of a Christian, who had learned of his master to take Dp his cross. And when upon the continuance of a threatening and fatal symptom, he received the sentence of death within himself, with what ease did be take leave of the world, as one well pleased to think of being no more in it.

His solemn farewell to his children and pupils, tbe good counsels he gave them, the blessing with which he blessed them in the name of the Lord, and tbe testimony be bore with his dying lips to the good ways of God wherein he had walked, I hope tbey wilh never forget; and that particularly, they and we will ever remember and practise what he said, after many other good counsels, should be the last and great thing he would recommend to them, and that was, humility ; '< It is" (said he) '' one of tbe brightest ornaments of a young minister to bo bomble/'

The words of God which he had made his songs in tbe house of his pilgrimage, were*his delightful

entertainment when his tabernacle was in taking down. How pleasantly did he triumph then, in the words of blessed Paul, Ihnow wham I have believed^ and he is able to keep what I have committed unto him against that dag, 3 Tim. i. 12.

When he was asked in his illness, whether ho would have some of his friends sent for to keep him company, he answered, " My fellowship is with the Father, and with his Son Jesus Christ, and he that is not satisfied with that company, does not deserve it"

Another time, being asked would he not be glad to see his brother from Warrington, for whom he had an entire affection, he replied, ** I know no man after the flesh ; my elder Brother is in heaven, who is the first-bom among many brethren.'^ Thus he seemed to be taken up with heaven, before he was taken up to heaven.

Coming to himself again once after a fit, in which those about him thought him departing, he asked, " Have I not finished yet? I thought I should have finished now." Thus did he, with the sucking child, play upon the hole of the asp, and, with the weaned child, put his band upon the cockatrice's den; knowing, that death itself cannot hurt or destroy in all the holy mountain, Isa. xi. 8, 9.

Overhearing his dear and affectionate yoke-fellow bemoaning herself, and saying, ** O this is a sad dag !*' being the Lord's day, and some few hours before he died; he replied, with some show of resentment, '* A sad day do you call it ? No, it is not a sad day, I thank God; it is a comfortable day to me." And it was observed that he departed with a smiling countenance.

As he found himself drawing near to his end, he. was ever and anon lifting up his heart to God, in such devout and pious breathings as these: *' Blessed be God for Jesus Christ. How long. Lord, holy and true ? Come, Lord Jesus, come quickly. Lord Jesus, receive my spirit. Father, into thy hands I commit my spirit." And not long before he departed, <' Now let the blessed angels come and do their office."

Thus, my brethren, thus he finished his course; this was the end of his conversation. In sach a heavenly temper as this he removed to the world of spirits, as one who was already acquainted with that world, and longed to be better acquainted with it. Blessed be God, who thus crowned his own work in him, and brought forth the top-stone of that blessed building with shoutings, and let ns cry, Grace, grace to it.

Let this help to confirm our faith in the gospel of Christ, and to assure us that its original and tendency is divine and heavenly. That we see it furnishes the professors of it with effectual supports, and real solid joys, then when they roost need them, and when all other comforts fail, and are insufficient.

A SERMON ON THfi I>£ATH

The everlasting covenant, and particularly the pro^ mise of eternal life, you see is a fountain of living waters, which will refresh and make glad the heart, when all those things which the world offers us to be depended upon, and delighted in, will be dried up as the brooks in summer. I beseech you, sirs, build upon a foundation which will hold firm, when this deluge comes; treasure up comforts which will stand you in stead in a dying hour, and which will indeed make the clods of the valley sweet to you, 4it tibi terra levis — the very earth itself light to you.

Let this encourage us in our Christian race and warfare, that those who have fought this good fight with courage and constancy, have had the comforts of it in their last extremities; and having run their race with patience, have finished their course with joy. Christ's faithful soldiers die not only in the bed of honour, but in the bed of peace and rest. Let us hereby be quickened to make our calling and election sure, for so we shall have, not only an entrance, but an abundant entrance, ministered unto us into the everlasting kingdom of our Lord and Saviour Jesus Christ.

3.1 shall now close with a word of exhortation to you, my friends, who are here lamenting the loss of your faithful minister, that you may be sowing in your tears, doing your duty now you are bewailing your affliction. We will take it for granted that, like those Ephesian elders, you sorrow most of all because you shall see his face no more in this world; from that consideration, therefore, what I have now to say to you by way of counsel and direction shall take rise.

(1.) Now you shall see his face no more, thank God that ever you did see his face. When Job's comforts were taken away, he blessed God who gave them. Own yourselves indebted to the divine favour, for the setting up of such a burning and shining light here in your candlestick. There is a particular providence displayed in the removal and settlements of ministers. Be thankful for that providence which sent him hither, and that grace which, I trust, made him a blessing to you. Be thankful for what you have seen, and heard, and tasted of the word of life in his ministry, and that you have had reason to say, that God was with him of a truth.

Thank God for all the good ministers, whose faces you have seen to your comfort, and who were, in their day, the helpers of your faith and joy. Remember your guides, the guides of your youth, which have spoken to you the word of God; and remember to give God thanks for them, and for the good they were instrumental of to your souls. We do not desire you to build or garnish the sepulchres of the prophets, but here set up your Ebenezer to the honour of him who raised them up to you, saying. Hitherto the Lord hath helped us; helped us with good ministers, having never left himself without witness, nor

yon without l^elps for your souls, and directors of your way in this wilderness. Thanks be to God, wc never knew the meaning of a famine of the word, the heavenly manna; though it has been often despised, yet has never been withheld.

Thank God for those whose faces we yet see, for the remnant that is left of the messengers of the Lord, and that when so many are removed into graves, the rest are not removed into comers. Though your pulpit be in mourning, thanks be to God, it is not empty. You of this place have particular reason to be thankful for the lengthening out of the days of your aged minister, and for the fruit he still brings forth in his old age. I pray God that your profiting, in proportion to that and other your advantages, may appear unto all men.

(2.) In the hiding of his face, take notice of the hiding of God's face, and look upon it as a token of his displeasure. Hear it as the Lord's controversy, and inquire diligently, and beg of him to show you wherefore he contendeth with you. It b not seven years since God removed one faithful good minister by death, (Mr. Brian,) who had Jong laboured among you in the word and doctrine; and now another taken away from the midst of yon. Is not this an indication of God's anger? and ought not you to humble yourselves under his mighty band ? Let our brethren, the whole house of Israel^ bewail the burning, which the Lord has kindled; and by serious repentance help to quench the dame.

It was certainly in displeasure to the people, that God silenced Ezekiel, and told him, he should no more be to them a reprover, Ezek. iii. 26. and yon are now under such a rebuke. Now is a time for yon to look into your own hearts, and to inquire what you have done to provoke God thus to break you with breach upon breach. Lay not the blame on others, but each of you take it to yourselves, and give your consciences leave to deal faithfully with you. It is sin that separates between you and God, between you and your ministers. Find oat the sin that has done you this mischief, and mourn for that. Weep not so much for them who are gone, hot rather weep for yourselves, and for your own-sin and folly, which have forfeited the advantages you have lost. Ask seriously, have not I been a careless, trifling hearer of the word? Has not my heart gone after my covetousness, when I have come before God as his people come, and sitten before him as his people sit? Has not the word'been unprofitable to me, not being mixed with faith ? Has not my conversation been disagreeable to my profession, and my practice contrary to what I have heard, and been taught ? Have not I left my first love, and is not that the reason wherefore the candles are thus removed, and thereby the candlestick itself threatened ? How long has God come seeking fruit, but has found none^ or next none? And therefore, though he has not

OF MR. JAMES OWEN.

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yet cut down the barren tree, he has in displeasare removed one of the dressers of it.

O let this providence awaken yon to repentance, for your little proficiency under the means of grace; and set yourselves to mortify those lusts and corruptions, which have been the hinderances of your profiting ; and have made your hearts like the highway, or the rock, or the thorny ground, under the seed of the word. It is said, that when David lamented Saul and Jonathan, he took care to teach ike children of Judah the use of the bow, 2 Sam. i. 18. Which may be understood of the military bow; those great men being slain by the archers of the Philistines, 1 Sam. xxxi. 3. He endeavoured to make the men of Judah more expert archers, that they might revenge the death of their princes upon the Philistines. Let us meditate such a holy revenge this day, and resolve by the grace of God to be the death of oar sins; finding them to be the death of our friends, particularly of our ministers.

(3.) Now you must see his face no more, recollect what you have heard from him, and seen in him, for your edification. Now this faithful witness has finished his testimony, will you set yourselves to sum up the evidence, and do it faithfully. Review what you have seen, and give what you have heard a rehearing, to better purpose than before. Call to mind tbesubjects he has preached upon amongyou, the good truths he has taught you, and treasure them up, that they may be ready to you upon all occasions. The people who attended the ministry of John Baptist, after he was dead, remembered what they had heard from him, and improved it for the assistance of their faith in Jesus Christ; AU that John said of this man was true.

Remember, I beseech you, what yon have received and heard, and hold fast, continuing in the things which yoa have learned. His last sermon, particularly, I hope you will never forget; when in the midst of bis illness, God granted him such a reviving (which proved a lightening, as you call it, before death) that he thought himself able to preach. His love to his work and to your souls brought him hither. If it were to his own injury, as perhaps it was, let it be so much the more to your profit; live that life which he then taught you; get to be experimentally acquainted with that great mystery of godliness, which he then endeavoured to lead you into, from Rom. i. 17. The just shaU live by faith. Live by faith now, and you dhall live by sight for ever. Look back upon the years of his ministry with yoa, and the words you have heard from him which quickened you, never forget them. Now he must break the bread of life to you no more, gather up ike fragmenis which remain, that nothing mag be lost.

(4.) Now you must see his face no more in this world, seriously consider, how you will look him in the face in the great day. Believe it, sirs, that day

will come, and we shall as sure see it as we see this: it concerns us to inquire whether we shall see it to our comfort, or to our confusion; whether it will be to us a day of trembling, or a day of triumph. It is certain, when our Lord Jesus shall come in the glory of his Father, he will be attended by the ten thousands of his saints. Enoch foresaw this, and foretold it. Among those holy myriads, no doubt, we shall meet our faithful ministers ; and if we shall know any of our relations in this day, as I see no reason to think but that we shall, sure we shall take particular notice of those, who were sent to us as ambassadors for Christ, ministering the gospel of the grace of God. Nay, they will then be to give account of the souls committed to them, and of the success of their negociation; the servant who was sent to invite to the marriage, came and showed his Lord all the slights that were put upon him; and by the word which you now hear, you will then be judged, according as our testimony is or is not believed.

Think then, with what shame and confusion those will see the faces of their ministers in that day, who lived and died in an unsanctified, unre-generate state, whom Christ, by his ministers, long and often invited to light and life, but they refused, and persisted in their refusal, loving death and darkness rather, and so will their doom be. Their ministers then will be called to appear as evidence against them, and dreadful to the condemned sinners will such a testimony as this be. Lord, we called them, but theg refused; we stretched out our handsf but no man regarded. We laid before them the terrors of the Lord, showed them his wrath revealed from heaven against their ungodliness and unrighteousness, but it prevailed not to startle and awaken them. We gave them warning, told them many a time what would be the end of their evil way, but they would not take the warning; we have delivered our own souls, but we could not deliver theirs. We invited them to Christ, and to the marriage supper of the Lamb; we told them often of the glories of redeeming love, the riches of gospel grace, the consolations of the new covenant, the pleasures of serious godliness, and the joys at God's right hand for evermore; but we could not win upon them, to give up themselves unto the Lord. We have piped unto them, but they have not danced ; we have mourned unto them, but they have not lamented. How will this aggravate the misery of those that perish, and bring oil to their flames!

But I hope better things of you, my brethren, and things that accompany salvation, though I thus speah ; the labour of your ministers among you, I trust, has not been in vain, and shall not be so. The apostle expresses, with a holy triumph, the prospect he had of meeting his friends with comfort in that day; /ot* what is our hope, or joy, or crown of rejoicing y which

A SERMON ON THE DEATH OF MR. JAMES OWEN.

'we have our eye much upon in oar present senrices and sufferings, are not even ye, not so much now in this imperfect state, but in the presence of our Lord JesHS Christ at his coming f O let us live so, that our ministers may thus give up their account of us with Joy, for that will be profitable and comfortable for us. Then how sorrowful Soever our parting with them is at death, our meeting with them again at the resurrection will be joyful; and under our present griefs, we may comfort ourselves and one another with the hopes and expectations of it

Lastly, Now you must see his face no more, look more by faith upon the glory of God in the face of Jesus Christ. All flesh, you see, is as grass, and all the gloiy of man; the greatest eminency of gifts and usefulness, is as the flower of grass, sullied, withered, and laid in the dust; but the glory of the Lord in the word endures for ever, and is liable to no decay.

Our deceased brother, when near his death, hearing one who stood by say, *' Alas! what shall we do if he be taken from us V answered,'' Be not concerned at that, The Lord liveth." Trust therefor^ in the living God, and in him secure to yourselves living comforts. Yon change your ministers, but you do not change your Master. The law made them priests who had infirmity, who, therefore, could not continue by reason of death, and the gospel does the same; but the Lord Jesus has an unchangeable priesthood, for he is consecrated for evermore. The

blessed Spirit u given to abide with us for ever, and in him our Lord is, and will be, with his church always, even unto the end of the world. When yw have another minister, yon shall not baTo anotiier gospel, nor another Saviour, but still the same tret-sure, only in another earthen vessel. Let not yoni religion then die with your minister, not your faith, and love, and holy zeal be buried in his grave; for you are built not upon the apostles and prophets themselves, but upon their foundation, Jesus Christ himself, the everlasting foundation^ and the chief corner-stone.

Keep your eye, therefore, upon the Lord Jesos, and set your hearts on him; rejoice in him alwajs, and rely upon him, and that joy shall never be turned into sorrow, nor will that hope ever make you ashamed. Our candles are soon extinguished, and at the longest bum out of themselves, but the Sun of righteousness shines perpetaally. Welk, therefore, tn l/ie light of the Lord. Cisterns are dried up, but the fountain of life is ever full,—ever fiowing. You see the end of your minister's conversation, but Jesus Christ is the same yesterdayf to--day, and for ever ; and of the inerease of his gewent-ment and peace there shall be no end. To him I commend you all, and to the word of his grace; as blessed Paul did. Acts xx. 32. his mourning friends here; knowing very well, that that grace is able to build you up, and to give you an inheritance among all them which are sanctified.

A SERMON

PREACHED AT THE

FUNERAL OF DR. SAJVIUEL BENION,

MINISTER OF THE GOSPEL IN SHREWSBURY.

TO WHICH IS ADDED, A CONCISE MEMOIR OF HIS LIFE.

1 Peter i. 24, 26.

All flesh is as gnus, and all the glory of man as the flower of grass. The grass withereth, and the flower thereoffalleth away: hut the word of the Lord en-durethfar ever.

Sure I need not remind you, brethren, you cannot bat remember it, you cannot but be thinking of it at this time, that it is not full two years since we were upon a Uke sonrowful occasion met together in this place, to solemnize the funeral of a very able, faithful minister of this congpregation, whose me-moiy I hope is, and will be, precious among you, Mr. James Owen. If ^'yon and I had made a due improvement of that severe stroke, surely we had not felt the smart of this: but. Lord, when thy hand is lifted up, and men will not see, they shall see. If God judgeth, he will overcome. God grant, that this present dark dispensation of providence may so revive the impressions of that, as by both together we may be duly humbled under the mighty hand of God; that Elihu's complaint of old. Job xxxili. 14. may not be taken up against us, God speaheth once, y«a, twice, yet man pereeiveth not, does not understand the meaning, nor answer the ends of what he says; or that of the prophet, that the righteous, as to our world, perish, and no man lays it to heart, or is daly affected with it; nay, merciful, useful, good men are taken away, and none consider it O that we knew how rightly to expound, and that you knew how rightly to apprehend, such events as these.

He whom we have now followed to the silent grave, and left there, then followed with us, and was a deep sharer in our griefs on that occasion. But most the successor in the work of life so soon suc-

ceed in dying work too ? All who go before us, say to us, as Christ to Peter, You cannot follow me now, because your work is not done; but you shall follow me hereafter, John xiii. 36, But here is one, who soon followed to the grave his predecessor in this pulpit; for death is not tied up to the rules of proportion, or doe distances; every man must go in his own order, the order appointed by him in whose hand our times are.

Considering age, and bodily strength and vigour, we who are ministers must think, that he whom we have now laid in the dust was, a few days ago, likely enough, in a course of nature, to have seen most of us laid there. I thought concerning him,— This is the Joseph, that shall put his hand on my eyes. Gen. xlvi. 4. and do that office for me, which I am now doing for him: but living and dying, it seems, do not go by livelihoods: the Sovereign Lord of life has ordained otherwise, and the number of his months (which were far from being months of yanity) are cut off in the midst

Now, what shall we say to these things ? What is this that God hath done unto us f For my part, I am quite at a loss, am full of confusion, and know not what to say. The tidings astonished me, and made me cry out to God, as the prophet did, Ezek. xi. 13. Ah! Lord God f wilt thou mahe a full end of the remnant of Israel ? But what shall I say to you ? I wish I were better able to perform this service which your aged pastor has called me to. How to order the course before you I know not, and yet something I must say, both as a mourner vrith you, and as a monitor to you, that I might both soften the ground, and break it up.

I have something to say as a mourner Wifli you: I am willing to hope yon have no need^to raise up

A SERMON ON THE DEATH

your mourning, of singing men, or singing women, to move yoor passions; you are sensible of your loss, and here is a grievous mourning for it; we are lamenting one, that I perceive is universally lamented, and have the tears of many mingled with ours on this occasion. But my business will be, to show you what reason we have thus to lay to heart this breach made upon us, that we may be able to give a good answer to that question, which, whenever we are of a sorrowful countenance, we should put to ourselves, Wherefore look we so sadly to-day ? Why art thou cast dottm, O my soul? That if there be no good reason for the grief, we may dismiss it; if there be, we may direct it aright

For my own part, I have all the reason in the world to bewail the loss of a very dear and affectionate friend, with whom I have many a time taken sweet counsel. You, for your part, have reason to bewail the loss of an able, faithful minister, from whom you have many a time received good counsel. And that we have of late lost so many such, cannot but aggravate the grief. O that our heads were waters, and our eyes fountains of tears, that we might sorrow after a godly sort; not for them who are gone; if we loved them we should rejoice rather in their joy, that joy of their Lord, into which tjiey are entered; but for ourselves, and for our children, who are left behind: and God give us grace to sow now in these tears for them, that we may hereafter reap in joy with them. And the truth is, as there are none of the afflictions of this present time that has more in them to justify our grief, nor over which we may more safely say, We do well to mourn, than the death of good people and good ministers; so there are none that (when the matter is considered entirely) has more in them to qualify our grief, and to balance it; for to them, whom to live was Christ, to die is gain, everlasting gain. By St. Stephen's death the church lost a minister, and therefore, justly, when they carried him to his burial, made great lamentation over him, which well became devout men. Acts viii. 2. and is recorded for our imitation; yet, at tlie same time, it gained a martyr. And, if I be offered (says St. Paul) upon the sacrifice and service of your faith, I joy and rejoice, not only myself, for my crown, but with you all, for the benefit which may accrue to you thereby.

The wise man recommends it to us as an excellent means of increase in wisdom, to frequent the house, of mourning, and to accommodate ourselves to the temper of it: there (says he) the heart of the wise is, and there it learns many a good lesson, while the heart of fools is in the house of mirth, and there learns many a bad one. Two houses of mourning this death, this so great a death, calls us to. Go to the house whence we fetched those dear remains we have now laid by, or laid up rather, in the dust, and ^hat is a house of mourning for its father, for its

master, who was every way its glory and blessini^; this IS a more common case, and what occars ofteo; but besides that, here is another house of mourning, this place of your religious assemblies. is so. The gates of the daughter of Sion are covered with a cloud; and justly, when one of the masters of the assembly is removed, his light to be seen, and his voice to be heard, no more among them. We find it made the character of those whom God will gather, gather with everlasting loving-kindness, that they are sorrowful for the solemn assembly, and that to them the reproach of it is a burthen. When the solemn assembly is thus deprived of its guides and glories, one after another, and broken with hreach upon breach, all who wish well to it ought to be sorrowful: and coming thus from one hoase of mourning to another, we are inexcusable, if by both together some good impressions be not made apon our souls, which will abide and command there, and if by the sadness of the countenance our hearts be not made some way better, God by his grace make them every way better.

I must say something also as a monitor to you; for the business of your watchmen is to give you warning, which you are to take at your peril. Believe it, sirs, this rod has a voice, a load Toice; whether you perceive it or no, the man of wisdom will. That you therefore may approve yourselves wisdom's children, hear ye the Lor£s controversy, and send us not to plead it with the rocks and the mountains, to as much purpose as with you; for a hearin^^ it will have, whether you will hear, or whether you will forbear. You are called to hearken to the soand of the trumpet, the alarm of war; for when ambassadors are recalled, heralds are sent: none of you, I hope, have said. We will not hearken.

God has a controversy with you of this place, of this congregation, from the head of which two such eminently useful men have been removed in so short a time, in both of whom you thought you had ^oods laid up for many years. He has a controversy with us who are ministers; for hereby our hands are Tery much weakened, and our glory is waxen thin. Lord, show us wherefore thou contendest with us. It highly concerns us, I am sure, to humble ourselves under the mighty hand of God, which is gone forth against us, and by earnest prayers to stand in the gap, at which our glory seems to be going out, and oar ruin to be breaking in, that we may make good the breach. The putting out of our candles is a bad omen of the removal of our candlestick; it is, at least, a call to us, to remember whence we are fallen, and repent, lest it be removed. We know what our sins have deserved, and what Providence threatens us with, and are concerned to meet God in the way of his judgments; in such a day as this, he may well wonder if there be no intercessor; for even the Jews themselves, when our Saviour spoke of taking the

OF DR. SAMUEL BENION.

1009

vineyard from tbem, and giving it to others, startled at the very mention of it, saying, God forbid,^ And shall we be less solicitous abont privileges more precious ?

The text I have read to yon, will lead os both to the lamentations we have to make, and to the admonitions we have to give, on this solemn occasion.

1. In the places from which it is quoted, it is the voice of one crying in the wilderness, who, that he might prepare the way of the Lord, even in the desert, is ordered to proclaim this, All JUih is grass, &c. Isa. xl. A—8. I need not tell you, John Baptist was that voice; ^ it is his testimony concerning himself, and a modest testimony. He was only the voice, God was the speaker. And I am apt to think, that as John was the voice crying, so he was the grass that was to wither, and the flower that was to fade, which he was to give notice of, that the people, which mused in their hearts of John, whether he were the Christ or not,*' might be satisfied he was only his forerunner; for all his glory was to be done away, and would be no glory, in comparison with the glory of the Messiah, which excelled, and would remain. John's ministry and baptism soon came to an end, and gave way to him who was to come. He himself spoke of it to his disciples, when they were jealous of the growing honour of our Lord Jesus, and he spoke it with all possible satisfaction. He must inerease^ hut I must decrease.^ And Christ speaks of John's being but for a season, a burning and shining light* . His office was pro tempore-^for tke time being, an introduction of good things to come, and his brightness like the morning star, which disappears when the sun rises. This grass began to wither about eighteen Or nineteen months after his first showing unto Israel, when he was cast into prison by Herod, and was quite cut down, some time after, when he was beheaded: and his baptism did not long survive him, but Jiis followers soon became the followers of Christ, to whom he had justly and generously consigned them, and turned them over.

Ministers, who, like John Baptist, are friends and •ervants of the bridegroom, like him mnst wither as grass, and all their glory fade. But Christ their Master, the Word of the Lord, the essential, eternal Word, enifuretA/or ever, the Word of life J For though he also, like John Baptist, was cut off in the midst of his week,' yet he rose again, rose to die no more; Dtuth has no more, no longer, dominion over him. And of him it is witnessed that he liveth.^ This is he who by the gospel is preached unto us, as an everlasting Father, and overliving Priest: his word also, which he has spoken and delivered to us, as it is a quickening so it is a living word, the last revelation, and which shall last through all the revolutions of time to the endless ages of eternity.

2. Here it is brought in by way of instruction and encouragement to the young con verts, whom the apostle in the foregoing verses is exhorting to holiness and love. Be holy, and love one another,^ and so prepare yourselves for the blessedness of heaven, which consists in the perfection of holiness and love; for you are bom again, not of corruptible seed,*^ not of the Gentile learning, or the Jewish law, both which wither as grass, and will perish in the using, but by the word of the gy>spel, which is quick and powerful, and abides for ever; which will continue in the world while that stands, and in the sanctified soul while it lives-: in the former it has lighted a candle which all the devils in hell cannot blow out; in the latter it has opened a well of living water, springing up to life eternal.

This consideration is very proper, and should be very powerful to quicken and confirm those who have delivered themselves into the mould of the gospel, and are leavened by it, that the principles they go upon are not doubtful or mutable, but eternal truths that will never fail; and though their ministers die, (Christ's followers as well as his forerunners are as grass, and their glory as a flower,) yet their faith does not die with them, for it rests not on the testimony of mortal men, but of the immortal God: they are lights, but they are not that light ;' they seem to be pillars, but they are not our foundation ; we soon see the end, the exit, of their conversation, but Jesus Christ is the same yesterday, today, and for ever. To him therefore let us stedfastly adhere, and in him let us encourage ourselves and one another, on such a sorrowful occasion as that which brings us together at this time.

Two doctrines naturally arise from this text,

I. That man and his glory are fading and withering. Alljlesh is grass.

II. That God and his word are overliving, and everlasting. The word of the Lord endures. The former of these will furnish us with matter of lamentation, the latter of consolation; and God by his grace make both instructive, both to him that speaks and them that hear.

I. That man and his glory are fading and withering. We may truly say. This day is this Scripture fulfilled before our eyes, as we have heard so have we now seen, All flesh is as grass, and that grass withers. Nay, all the glory of man, all that which he is most valued and admired for, is as the flower of the grass, and that flower fadeth and falleth away.

1. Every funeral proves that all flesh is as grass, and that that grass withers. The body is here called flesh, because as flesh it is apt to putrify, it has no consistence, nor can any confidence be put in it; flesh is continually wasting, and would soon be consumed if not continually supplied, and, there-

« Luke xz. 16. i iobn Ui. 30.

b John i. 33. John V. 3A.

3 T

c Luke ili. I&. f 1 John i. 1.

g Dan. Ix. 36, 97. h Heb. vii. & k Heb. Tii. S3.

i Heb. Tii. l&, S8. 1 John 1.7,8.

A SERMON ON THE DEATH

fore, from it rather than from the bones (which without the flesh are a skeleton, and the very image of death) the living body has its denomination. Flesh is sometimes put for the cormption and sinfulness of our nature, to which our frailty and mortality are owing: The body t> dead because of Wn, and therefore it is iitly called flesh when it is spoken of as withering.

Allfleih is grasSy that is,

(1.) It is weak, and low^ and little as gpnss. Mankind is indeed nnmerous as the grass of the field, multiplies, replenishes, and covereth the earth ; but Kke grass, it is of the earth, earthy, mean, and of small account. Alas, the kingdoms of men which make so great a noise, so great a figure, in this lower world, are but as so many fields of grass compared with the bright and glorious constellations of stars, made up of the holy and blessed inhabitants of the upper regions. Man in his present state looks great, when set in the scale against the beasts that perish; but very little, yea, less than nothing, and vanity, when compared with the angels, and spirits of just men made perfect.

Proud men think themselves like the strong and stately cedars, oaks, or pines, but they soon find themselves as grass, as the grass of the field, liable to be nipt with every frost, trampled on by eveiy foot, continually insulted by common calamities of human iife, which we can no more resist or guard ourselves against, than the grass can secure itself from the fatal blast, when the wind passeth over it, and it is gone.

(2.) It is withering, and fading, and dying as grass; having both its rise and maintenance out of the earth, it hastens to the earth, and retires to its root and foundation in the dust. It soon withers, and is gone ere we are aware. In the morning, perhaps, it is green and g^wing up, its aspect pleasing, its prospect promising; but when we come to look upon it in our evening work, we find it cut down and withered. Nay, the grass upon the housetop, which seems advanced above its fellows, and proud of its advancement, withers first, and is least accounted of, withers before it grows up, and never fills the mower's hand; as if the nearer it came to the habitations of men, the greater impression of frailty it received, and the plainer instruction of frailty it gave.

If it be not cut down by disease or disaster, it will soon wither of itself; it has in it the principles of its own corruption.* Age will certainly wither it, and it shall not return to the days of its youth; it will be withered in the grave, there it will be mingled with, and not distinguished from, common dust The bones will there be unclothed presently, and the poor remains of this withered grass the worms

• MoTB ula falttMf quanhila uM keminim rtfrpMciiAi.—Death only diaeovera the feebleness of the human (hime.-/«v.

shall feed sweetly on. Let but the earth open bet bosom a little, and it will appear like Ezekiel's vision, a vaiieyfuU of dead and dry bones ; very mnif they are, and lo, tftey are very dry :*" bat see, with an eye of faith, what they shall be shortly; these dry bones shall live, and shall again be clothed aod covered, not with corruptible flesh, bat with incsor-ruptible, when what is sown a natural body shall be raised a spiritual one.

Is all flesh grass ? all, without exception of the noble, or the fair, the young, or the strong, the well-bom, or well-built, the well-fed, or well-bred ? b all grass, weak and withering?

[1.] Then let us see ourselves to be grass; and humble and deny ourselves. Is the body grass! Then be not proud, be not presumptuous, be not confident of a long cOntinuanoe here; forget not that the foot may crush thee. Am I grass ? Then 1 must expect to vrither, and prepare accordingly, aod lay up my portion and happiness in none of the delights and accommodations of this animal life, which will all wither and perish with it, but in something suited to the nature of an immortal soal, and which will last as long as it lasts. Am I grass I Then I may wither suddenly, and know not how soon, and therefore must never be secure, nor adjourn the necessary preparations for my remoTa) hence to any further day ; but what I do, must do it quickly, before I wither, and it be too late. Grass falls; let me not be such a fool as to lay ap my treasure in it Stars fall not; let me therefore be so wise as to lay up my treasure aboYe them, wberr neither moth nor rust corrupt

Is the body grass? Then let us not indulge it too much, nor bestow too much time, and care, and pains about it, as many do, to the neglect of the better and immortal part. After all, we cannot keep it from withering, when its day shall come to fall; let us, therefore, be most solicitous to keep the sool from perishing, and to get that nourished up to life eternal; for that labour will not be in vain, but wilt turn to a good account.

[2.] Let us see others also to be as gvus^ aod cease from man, because he is no more than thus to be accounted of. If all flesh be grass, then let us not trust in an arm of flesh, for it will soon be a withered arm, and unable to support and protect as; aixi they who make it their arm, will be like the beatb in the desert, destitute and dejected. Grass is too short, too slender, to lean upon : the Egyptiaos are flesh, and not spirit, and therefore they shall help in vain. Let the Rock of Ages then be oar stay, and let our hope always be in the Lord our God.

This is given also as a reason why wc shoold not be afraid of the power of man, when it is most threatening, so as by it to be either driven from oor

m Eaek. xxzvii. 2.

OF DR. SAMUEL BENION.

ion

duty, or discoaraged and disquieted in it: Who art thoUf what a fool, to be itfraid of a man, that cannot only do no more but kill thy body, (which is our Saviour's argument,) but must himself die, and the son of man, that shall be made as grass? Sure, thou forgcttest the Lord thy Maker, whom thou oughtest to fear, and on whom thou hast all imaginable encouragement to depend: if he be for thee, what can a handful of grass do against thee?

Let this consideration also moderate our affections to all our creature comforts and enjoyments: If we set our hearts upon them, when they wither, where are we? What was too well beloved, will then be too much bewailed; and the flowers that are laid in the bosom, or much smelled to, will soonest go to decay. Let those, therefore, who have yoke-fellows, children, and friends who are dear to them, take heed of making them too dear; but labour to be as though they had none, because they are all grass, whose time is short, and the fashion of which pass-eth away.

Thus let this be read as the inscription on every grave, even the graves of the common people; let this be heard as the voice of every funeral knell, AllJUsk i* grass. But,

2. Sach a funeral as this we are now solemnizing, goes further into the text, and proves likewise, that all the glory of man is as the flower of grass, the beauty or yerdure of it, and that that flower falleth away. If the grass wither, it follows of course, that the flower thereof falleth away; so that the Ethiopic Tcrsion reads the text. When the grass is dried the flower thereof is shaken off. Life indeed may survive its beauties and joys, but take away that, and those fall of course.

We are now to consider, not common men, but men of distinction, and to see them withering and falling; which will bring us closer to this sad occasion. And here,

(1.) Let Qs inquire. What is the glory of man in this world ? and what of it may be found in the character of that man, that son of man, whose death we are this day lamenting, and whose mortal part we have just now laid in bed ?

There is indeed a glory of man, which is counterfeit, and mistaken for glory; Solomon says, For men to search their own ghry, is not glory, Prov. xxv. 27. The glory men commonly pursue and search for, is no glory at all; it is nothing to the weight, the snbstantial weight of glory, which all who are governed by the principles of divine revelation set their eyes and hearts upon; yet, because it is taken for gkvy, and is courted and caressed accordingly, we mast not pass it over without observing, that that also withers and falls away, as the flower of the grass, and leaves those ashamed of their pride, and

Matt. xzUi. 37.

3t2

o Luke xi. 44.

confidence, who called it glory, depend on it, and have nothing wherewith to balance the loss of it

Is beauty and comeliness of body the glory of man? So they pass with some, who judge by the sight of the eye; but at the best, they are only the goodliness of grass; they are deceitful, they are vain, they are a flower which death will certainly cut down: and commonly it is withered first: either time, or the end of time, will change the countenance ; either wrinkled age, or pale death. Look into the coffin and tell me, where is the rosy cheek, the ruddy lip, the sparkling eye, the charming air, and all the delicate features: they are all cut ofi", like the foam upon the water. The bubble is broke, and as the prophet speaks, Instead of sweet smell there shall be stink; and instead of well set hair baldness. We should therefore make sure the beauty of grace, the hidden man of the heart, which neither age nor death will sully.

Is wealth the glory of man ? Laban's sons thought so, when they said concerning Jacob, Of that which was our father's hath he gotten all this glory. Gen. xxxi. 1. But this also is a fading flower; riches make themselves wings, and sometimes flee away from us. However, when we take wing, we must be stripped of them, and go naked out of the world, as we came naked into it.

Is pomp and grandeur the glory of a man ? That also withers away: they who are advanced ever so high must come down to the grave, and their glory shall not descend after them. Great names and titles of honour are written in the dust. And if after death they be written on the dust, yet how is the inscription reproached by that which lies under! Pompous sepulchres, like the whited ones our Saviour speaks of, appear beautiful outward, but within are full of dead men's bones,** which yet they who go over them are not aware of.**

Let us therefore be dead to these glories, not value them, nor ourselves, or others, by them, in comparison with spiritual glory; let us not envy those who have these glories, nor fret at our want or loss of them; but always look upon them with a gracious and generous contempt and indifference, as those who know better things, and hope for a far more exceeding and eternal weight of glory, a glory that fadeth not away.

But besides these glories of men, which they who are wise can humbly put a slight upon, there is a glory, which is in this world truly the glory of man, and which they who are vdse justly put a value upon; and yet that, as to its bright reflections upon this world of ours, withers and fades, and falls at death as the flowers in the grass. The continuance of the best gifts is in the other world, when they are transplanted thither, not in this.

p BiBtt vi. 39, 30.

A SERMON ON THE DEATH

The flowers in the grass are most pleasant to the eye, and most taken notice of; those are the pride and pleasures of the spring. Solomon in all his glory was not arrayed like that part of the grass of tiie field, which to-day is, and to-morrow is cast into the OYcn.p Yet the flower fades and falls away before the rest of the grass does, and the fairest is first cropt The choicest fruits keep the worst; and that we are least sure of, which we think we have reason to be most fond of. Witness this funeral. We have left in the dust, not only grass, but the flower of the grass; one who had very much of that which is really the gloiy of a man in this world, and was thereby distinguished and endeared. It is one of the lilies of the field that is withered in our hand, and dropt out of it Give me leave to show you in some instances what I think there was in him that was really the glory of a man, that yon may duly lament his fall, and be affected with it

[1.] Is a large capacity of mind the glory of a man? That he was blessed with above most I have known. Every soul is upon some account called the great soul of man; so high is it advanced above the beasts, and so nearly allied to the world of angels: but that soul which is now retired from the world, was in a peculiar manner a great soul; it was an extraordinary genius that presided in it, piercing in its searches, quick in its perceptions, and vastly extended to take in a great multitude and variety of ideas. God gave to him much of that largeness of heart which he gave to Solomon, that is, untdom and understanding exceeding mueh,'^

Those who knew him well, and sat down under his shadow, could not but observe in all his performances, both sacred and learned, such a compass of thought, and copiousness of expression, as showed him to have an uncommon constitution of mind, formed for something great, and likely out of its abundance to enrich many: it was a soul too great indeed to be long confined to a body, and pent up in a house of clay, which is such a cloud upon the prospects, and such a clog to the elevation, of a mind thus raised and enlarged. His soul, I confess, has sometimes seemed to me fluttering and struggling to get clear of its cage, and longing to fly above the earth in the open firmament of heaven, to remove to the glorious light and glorious liberty of the children of God; ambitions to see that which is within the veil, and which cannot be seen in this land of darkness and mistake ; where, at the best, we know but in part, and prophesy but in part, and must be content to do so, till that which is perfect is come.

[2.] Is learning to be reckoned the glory of a man ? It is certainly so; for it is the elevation of that part of man which is most his honour: and the dust of a learned man we have now been mingling with the

p Matt. tL aoTaoi

common earth. His soul (that great and stately room) was. richly furnished with all manner of precious things, and there was no reason to complain either of confusion or of emptiness in it; it vras neither bare walls, nor set about with toys.

How early he began to gather, in the days of his youth, (and manna must be gathered in the morning,) we who knew him then, well remember; and were pleased to observe what great and good preparation he made for the temple, and the service of it; what a noble ofiering of dedicated things he brought int» it, when he devoted himself to the work of the ministry ; what a full stock he began to trade with, and how well able, with the good householder, to bring out of his treasury things new and old.

And while he has been trading with this stock, he has been manifestly adding to it; for there is who scatters, and yet increases; who scattera, and so increases. He sat not down content with what he had attained to, but was still eager and vigorous in the pursuit of knowledge, still pressing forward; and how greatly God prospered him in those parsnits they know very well, who for some years past have been under his tuition, and have lighted their candle at his taper; and to all others also that conversed with him, it recommended him as a lovely and pleasant flower, though the treasure being in an earthen vessel, it was but a flower of the grass, now withered and fallen away.

That part of his education which he had in the university of Glasgow, he often reflected npon with a great deal of pleasure; and took all occasions to mention with honour the learned professors at whose feet he sat there, and the great advantages he had by their instructions; which I thought myself obliged to take notice of, both in justice to them whom God made blessings to him, and to his praise likewise, that he always retained a grateful remembrance of those who were iht guides of his youth. It was a great refreshment and encouragement to St Paul, to hear that those whom he had had the teaching of, had good remembrance of him always, and that he was not out of mind when he was out of sight

[3.] Is tenderness and homility, modesty and sweetness of temper, the glory of a man ? They are so, and therefore we call compassion by the name of humanity, as if there were nothing that did better become a man than that, nor were more his ornament ; this is true manhood, though another disposition, very different from it, commonly goes ander that name. The roost mild are really the most manly. While the fierce show themselves brutes, the gentle, and easy to be entreated, show themselves men.

And this glory of a man was one of the glories of that man we have now parted with, and it made him a flower above the common grass. On the humble in spirit God looks with particular regard, and so

q 1 Kings iv.S».

OF DR, SAMUEL BENION.

1013

sboold we. How often has he expressed to roe such a diffidence of himself, and sach a mean opinion of his own ahilities, and all his performances, as has really been an hinderance to his cheerfulness, and sometimes to his usefulness! I have seldom heard him speak of any thing he did, but as one a^^hamed of it, though he was, as much as most, a workman that needed not to be ashamed. Such an humble sense as this of our own defects, will contribute much to Oar improTcment. Those who never think tbey do well enough, will be striving (and not in i-ain) to do better; while those who always think they do well, are in danger of doing worse.

I have likewise observed in him a most tender concern for others, and for their comfort, and a care tbat all about him should be easy and pleased; his conversation was as endearing as it was edifying: herein he aimed to follow the great apostle, who made himself the servant of all, and became all things to all men, that he might recommend religion to their good opinion; and a greater than he, for even Christ pleased not himself, but taught us by his example, as well as by his doctrine, to deny oorselves.

His compassion for the sick and pained, the poor and needy, was tbat which first put him upon the study of physic, as his vaptpyov — hi* hy-business, in which how serviceable he was to the sons and daughters of affliction, and how sensibly he sympathized with them, many who have been the better for it will witness. Bowels of mercies well become the elect of God, who are holy and beloved.

[4.] Is the faithful discharge of the ministry of the gospel the glory of a man ? It is so, and it was his glory, and made him one of the flowers of the grass, a sweet savour to God in them who are saved and in them that perish. This earthen vessel, which is now broken and laid aside, had a treasure lodged in it of inestimable value, even the light of the knowledge of the glory of God in the face of Jesus Christ.

What greater glory can a man have on this side heaven, than to be employed as an ambassador for Christ, and an angel of the church, and to obtain mercy of the Lord, to be found faithful in that embassy, in that ministration. We have all the reason in the world to humble and abase ourselves; bat the office we are in we have reason to magnify. Let none be ashamed of it, but those who are a shame to it: then indeed we may blush to think that we are called by so worthy a name, when we walk unworthy of it, otherwise it is a high, because a holy, calling.

It is now about eleven years since, with an exemplary serioasness and humility, he laid his hand to that plough, immediately upon the death of my

honoured father, who had been one of the guides of his youth ; how hardly he was persuaded to succeed him, and how modestly he preached his first sermon on Elihu's apology, Days should speak, and the nml-titude of years should teach wisdom, I well remember. How can I forget that ingenious and judicious confession of faith, which he made-some time after at his ordination, and with what a clear head, and fixed heart, he then solemnly devoted himself to the service of God in the work of the ministry, and with such a diffidence of himself, as was really a presage of something great; for before honour is humility.

How abundantly he laboured in the work of the Lord, and what pains he took in expounding, catechising, praying, preaching, visiting, as well as studying, many here can witness. I wish his dust were not a witness of it, fearing that his close application of mind to his work, his indefatigable prosecution of his several designs to do good, together with the tenderness of his spirit, and the too deep impresflons which his cares and griefs made upon it, contributed to the shortening his days. They talk of some who live fast, who hasten their own deaths by their intemperance; but truly, those who live ill, cannot be said to live fast; for they do not live at all to any purpose, they do not the work of life, nor answer the ends of it: rather say, they die fast; for those who live in pleasures are dead while they live.' But here was one who did indeed live fast, did spend and was spent i^ the business of life, and gave this reason why he took so much pains in his work, because he thought he had but a little time to be working in. His heart seemed to be much set on that Scripture, and it is not long since he preached upon it on occasion of the death of a worthy good friend of his at Whitchurch, / must work the work of him that sent me while it is day; the night comes when no man can work,

[6.] Is great usefulness the glory of a man? and a delight in doing good? No doubt it is so: it was the honour of our blessed Saviour himself, and is mentioned as one of the proofs of his divine mission-, that he went about not only working miraoles, but doing good; and it was the honour of our deceased brother, in his low and narrow sphere, and according to the grace given to him.

Besides the labours of his ministry ,whatpains did he take for some years of late in the education of youth, for which God had every way wonderfully qualified him, and what pleasure did he take in those pains, because he had reason to think he did good that way, not only to the few that he taught, but to the many who hereafter might be taught by them. And there are those who, I hope, viill, while they live, bless God for him, and for his happy care in that part of his work, in which he was as in his element,

» I Tim. V. e.

A SERMON ON THE DEATH

and by the fraits of which, being dead, he will yet speak.

And his spending his spare hours in caring for and ministering to the sick, and so doing good to the bodies of others, (perhaps to the prejudice of his own,) was a further instance of his delight in being useful, and a benefactor to mankind. And who is he that will harm us, or can, if we be thus ra ayaBu lufifirat—followers of him that is good* and doth good, in his goodness and beneficence ?

Well, here is the glory of man, of this man; let us be ambitious of this glory, and not of vain glory. See true honour in the paths of wisdom and virtue, and seek it there. This is honour that comes from God, and is in his sight of great price. • He who in humility, sincerity, and holy love and charity, lays out himself to serve Christ and his generation in his place, shall be accepted of God, which is what he aims at, and over and above, shall be approved of all wise and good men.

(2.) Having seen this flower flourishing, we are now to see it withering, and the glory of this man fallen away ; the black and dark side of that cloud which we have been taking a pleasant prospect of the bright side of. As to himself, this glory is not fallen, is not lost, is not stained, is not touched by death ; it is not like worldly honour, laid in the dust, and buried in the grave: no, this flower is transplanted from the garden on earth to the paradise in heaven, where it shall never fade, nor fall away, nor ever so much as close, or hang the head. This that was a star in the right hand of Christ, a star .that helped to show the way to Bethlehem, though withdrawn from our orb, shines as the sun in the firmament of the Father; shines to himself, to his Master, and the world of holy angels and glorified saints. This great soul is there filled, its capacities vastly enlarged, and yet replenished; his learning is there completed; his searches after knowledge all crowned, and all his longings satisfied; he who knew but in part, and prophesied but in pari, and was lamenting the deficiences of both, has now attained to that which is perfect, and that which is in part is done away, he having no more occasion for it. The candles are put out when the sun rises. His graces are perfected too, and all the remainders of corruption done away. Whatever men say, there are no consummate virtues on this side heaven, nor any finished man. The great good work in this world is in the doing. In the New Jerusalem it will be said, It is done.

But it is his usefulness that we want, that is it which we bewail the loss of; as to us and the world we are yet in, this grass is withered, this flower is faded and gone, this star is fallen. The works of good men follow them, but they forsake us, and we

• 1 Pet. iii. la

are deprived of the benefit of them; and thei^ore, however in love to them we may see some cause to rejoice, for they are better where they are than where they were, yet as to ourselves, we aie losers by it; nor can we say of good ministers what was true of our Master, that it was expedient fw us that they should go away. No, their abiding in the flesh would certainly be more profitable for us. Onr Saviour considered that, when he said, conoeniing his disciples, 1 jpray not that thou shouldesi take tkemaut of the world.

This is the lamentation thereof, and shall be for a lamentation, that we have lost one whose continuance with us would have been a great blessiDg to our dark world. Over him we may moam in the ancient forms of mourning. Ah, my brother ! Ah^ my lord! and Ah, his glory!^ The flower we were pleased with the enjoyment of, we are now pained for the withering of; lehabod, where is the glory of it ? It is gone, it is fallen away.

[1.] We have lost an eminently good and mefal man, and one who was by the liberal hand both of nature and g^ce, that is, the God of nature and the God of grace, made truly valuable and desirable.

You of this congregation have lost a faithful guide in the things of God, an interpreter, one among a thousand, a master of your assembly, whose words were as goads to quicken, and as nails to fasten. May that fruit of them remain among you now he is gone. One whose profiting appeared onto all men, and who was likely to have been yet more and more serviceable to your faith and holiness, and longer the helper of your joy; who was far from any thing that savoured of faction or party-making, but was entirely governed by principles of catholic charity ; in the essentials of religion zealous, in things indifferent, and which are controverted among the wise and good, moderate; in both conscientious.

The loss his pupils have of him I cannot express, nor they neither, so admirably fitted was he writh a head and heart to serve them. What a tender con* cem he had for them and their welfare, was very evident, and how much he laid to heart the death of two of them who were very hopeful a little after he came to this town, and how long the impressions of that affliction stuck by him, those about him observed. They having been so dear to him, I hope his memory will always be precious to them, and they will not only do him honour at his death, by lamenting their loss of him, but do him honour after his death, by a diligent building upon the foundation he laid.

We who are ministers have lost one who was vety much our ornament and strength, and likely to be more and more so, and that is come upon us which St Paul dreaded in the death of Epaphroditus,

t Jer. xsii. 18b

OF DR. SAMUEL BENION.

1015

Sorrow upon sorrowj"^ of this kind, we are hrok^ with breach upon bretteh.

As for hiA near and dear relations, when I €onie to pat my seal into their stead, I mast say, neir hurt knows its own bitterness; bnt a stranger cannot pretend to deacribe it Call them Mara, for the Almighty hath dealt very bitterly with them,^

[2.] We have lost him in the midst of his days, in the midst of his nsefalness, when he had not reached quite half way to that period of human life which Moses long since fixed at seventy. This is a veiy fjejki aggravation of onr loss, and makes the bar-then lie very heavy npon ns. When God woald make the land tremble, and every one monm, he threatens that he will caose the san to go down at noon; and so darken the earth in the clear day. This is our case; here is a san gone down at noon, eclipsed in its meridian lustre; a valuable life, to oor great surprise, cut off abruptly, without the previous notice of age, or any chronical distemper. At night the sun knows its going down, and we expect it; we are none of us so ignprant as to count upon an eternal day within the horizon of time; but till night we think ourselves sure of tl^e sun. What a confasion is it to us then if it go down at noon! So QDcertaln are all our enjoyments, and ao little do we know what a few days may bring forth concerning us or them, even the dearest

We looked that this had been he who should long have been a burning and shining light among us; that be should long have strengthened our hands, and adorned our interest, and that we and oars should have reaped much fruit from his labours; SQcb a workman we hoped might have been an instrument of gathering in a g^eat harvest of souls to Christ, might have been a spiritual father to many children, nay, to many fathers; but our expecta-tioDs are dashed, and laid in the dust We looked for Ught, but behold obscurity ; we forgot that the life we valued so was a vapour, which, as it proves, appears for a little while, and then vanishes away, and leaves us astonished. We said. Surely this life shall comfort us, concerning our work, and the toil of our hands; but behold his death does so much the more afDict us. We were exceeding glad of the l!;oard, and said, under its shadow we shall live, but little thought it would so soon have withered! Lord, vkttt is man at his best estate ?

[3.] That which yet further aggravates our grief, is that we have few such left behind. I know God has the residue of the Spirit, apd can out of stones raise up children unto Abraham. But which way to look for such men as these, we do not see. Here is a breach made, and what prospect have we of the repair of it? Our hands are weakened, and who shall strengthen them? A gap is made, and who

a PhU. U. 97.

shall fill it up? Jehovah-jireh—/ef the Lord provide for us; for how to provide for ourselves we know not We have too much reason to renew the prophets complaint. Woe is me, for I am as witen they have gathered the summer fruits ; my soul desired the first ripe fruits; but alas! where are the clusters ? It is the Lord's doing, and we must acquiesce in it: if we must be emptied and brought low, his will be done. Let us now fall into the hands of the Lord, for his mercies are great; but let us not fall into the hands of man, 2 Sam. xxiv. 14.

(3.) Let us, in the next place, inquire what is onr duty now we are lamenting the fall of such a flower of the grass, that we may sow in these tears.

[1.] Let us be deeply humbled for our sins, which have provoked God thus to contend with us; into this channel let us turn our tears, and then they will turn to a good account Sorrow for sin is that godly sorrow which is not to be repented of. O that the providence of this day might have this good effect upon us, to open springy of repentance in us, that we may look not only on our dying Master, but on our dead and dying ministers, and mourn. Ministers are sent, by the labours of their lives to be the death of our sins, to bruise the head of those old serpents, as instruments in Christ's hand. Is this work done? Is sin crucified and mortified in you? If not, sin is the death of your ministers,who should have been its death • Your unmortified lusts are the greatest mortification to your ministers; it is sin that silences them; it is sin that slays them; perhaps efficiently, at least to such a tender spirit as this was, people's unprofitableness, and unsuitable walking, saddens their ministers' hearts, and perhaps does more than you are aware of to the shortening of their days. If we improve not the advantages we have by a powerful lively ministry, it is just with God to deprive us of it

O think the worse of sin for this, and resolve never to be reconciled to it; lay the axe to the root of that mischievous thing, which separates between you and so much good. Is there any of you in an unconverted state ? Return to God now in compliance with the call of this providence. Have any of you been hitherto cumbering the ground? Now at length begin to bring forth fruit, lest all the dressers of the vineyard be removed, the rain withheld, and you laid under the curse of barrenness, the just punishment of the sin of barrenness.

[2.] Let us by prayer and universal reformation go forth to meet the Lord in the way of his judg-* ments, and stand in the gap to tarn away his wrath, that he may not make a full end. If you have any interest at the throne of grace, improve it now: let your closets and families witness for you, that you

« Ruth i. 90.

A SERMON ON THE DEATH

are of those whose hearts tremble for the ark of God: O lift up a prayer for the remnant that is left, that it may yet be left and increased. At such a time as this God wonders if there be no intercessor; which in another place is thus expressed, He wonders if there be none to uphold; which implies, that those who intercede on the behalf of the declining interests of God's kingdom, do really uphold them, and help to recover them. O pray that God would pour out a double portion of his Spirit on those who survive ; and if the Spirit be but poured out upon us from on high, even the wilderness will soon become a fruitful field for all this.

And if you would have your prayers effectual, you must return to him who smites you. For God's sake, for precious Jesus's sake, for your own souls' sake, for your dear ministers' sakes, if you love them, and would keep them alive, if you would comfort them, and reap the comfort and benefit of their labours, leave your sins; amend what is amiss in your hearts, and lives, and families; be reformed by this.

The death of good ministers is not a judgment upon them, it is their gain, the happy period of their toils and griefs. They rest from their lahoursy and are entered into the joy of their Lord; but it is a judgment upon you; it is your loss, and should be your grief. To you therefore, O men, I call, and my voice is to the sons of men: O that you would hear the voice of the Lord's controversy, and answer the intention of it, which is to part between you and your sins.

[3.] Let the withering of this flower be a seasonable conviction to us of the vanity of this world. Let it help to take our hearts off from it, and awaken us to think of leaving it. Let us learn to cease from man, from such men, for even their breath is in their nostrils, and not raise our expectations too high from them. Are swch flowers as these withered^ the choicest flowers that grow on this earth ? And shall we expect happiness and satisfaction in any thing under the sun, in any thing that springs out of this earth, or is found in it ?

When such a one dies in his full strength; one who was so likely to live, and live to good purpose; why should we count upon many years to come, or think of death as a thing at a distance ? If the flowers be thus withered and cut down, let the weeds expect to be plucked up: for if this be done in the green trees, what shall be done in the dry ? If the fruitful flourishing trees be removed, let us who cumber the ground, not expect to stand long. The Lord awaken us all, by this and the like providences, to consider our latter end, and to make necessary preparations for it with all diligence. . [4.] Let this providence help to endear heaven to us, and draw up our hearts and affections thither. The glory even of the saints in this world, is as the

flower of the grass, withering and fading; but it ii not so in that world, where they are crowned with a far more exceeding and eternal weight of glorj. They are not there as the flower when it shooteth forth in its weakness, but as the sun when be goes forth in his strength. Converse moch with that world, frequently contemplate that glory, till by the Spirit of the Lord yon be in some measure changed into the same image, even the image of the heavenly.

I believe your ministers were very dear to yon; let them be so still. Though while they were <H>ntinued to you, they were more yours than they are; yet now they are gone to heaven, they are far more exc^ellent than they were, more wise, and more holy, and every way better. Believe this, and love them, and long to be with them. Think whither they are gone, and let your hearts by faith, hope, love, and holy devotion, follow them to the things which are above, on which as Christians we are to set our affections. To the upper world their nobler part is removed cut efike bodyy thither let ours attend them while in the body. Think where they are, and sit with them in heavenly places; keep up a spiritual communion^ not only with the innumerable company of angels, but with the spirits of just men made perfect, to whom, as believers, we are already come. Think what they are doing, and join with them, as well as yon can, by your humble, thankful praises of him that sits upon the throne^ and the Lamb. As we pray, so let us endeavour, to do the will of God on earth, as the holy angels and blessed saints above are doing it. Think of the joy they have entered into, and let it make death desirable to you, that if in life yoo follow them, who through faith and patience are gone to inherit the promises, yon shall at death remove to them: let the death of your dear friends and ministers, make you think with desire and pleasure of that removal.

And here I cannot forbear transcribing some expressions of that blessed martyr St. Cyprian, which have sometimes much affected me, and are much to the same purpose with this head I am upon, and therefore I shall not translate them. Ampleetmnur diem qui assignat singulos domicilio suo, qui nos ist-hine ereptos et laqueis seeularibiu extUos paradiso restituit et regno ealesti — Let us embrace the day which assigns each to his habitation^ which takes wis from these earthly snares, and gives us to paradise and the

heavenly kingdom. Quid non properamus et curri-'

mus ut patriam nostrum videre, ut parentes salutarcy possimusi Magnus illic nos carorum Humerus ex-spectat, frequens nos et copiosa turba desiderat: jam de suA immortalitate secura, et adhue de nostra m-columitate soUicita. Illic apostolorum glariosus chorus ; illic prophetarum exultantium Humerus — Wkat speed we make, when the object is to see our countryt or to salute our parents ! An immense muUiiude of dear

OF DR. SAMUEL BENIGN.

1017

friends uwmii our arrival^ secure themselves of their ovH immortality^ and anxiotts only for our salvation. There is the glorious company of the apostles ; there

are the exuUinff prophets. Ad hos,fratres dilectis-

timif ovidA enpiditate properemus, ut cum his cito esse possimusj ^c. — To these, beloved brethren, let us hasten with all possible expedition, Serm. 4. De Mortalitato.

II. Though man and glory are fading and wither-ioj?* yet God and his word are ever-living and everlasting. Ministers die, bat the word of the Lord endnreth for ever. The word of the gospel, that last revelation, after which we are to look for no other, does not change, shall not cease, till the mystery of God shall be finished. The glory of the law was done away, bat that of the gospel remains. The glory of ministers falls away, bat not the glory of the word they are ministers of. The prophets, indeed, do not live for ever, bat the words which God commanded them did, and will take hold, as words qaick and powerful. On such a sad occasion as this, it is very seasonable to consider, that the word of the Lord endures for ever ; that is,

1. There is in the word of the Lord an everlasting rule of faith and practice for as to be ruled by; so that oar religion shall not die with oar ministers, and therefore should not: in the word it will still live, and therefore must still live with as.

(1.) It is onr comfort, that Christianity shall not die with oar ministers, nor that light be buried in their gnves. Were the divine truths and laws intrusted with tradition, those invaluable treasures as the world goes, would in time be lost, or wretchedly embezzled. While religion passed in that way of conveyance before Moses, men lived to be very old; jet that did not secure it, but it almost perished: care is taken, therefore, now to preserve it in the written word, and it is its effectual security, so that it can never perish, neither shall any pluck it out of oar hands. If we were all in our graves, our religion would be found in our Bibles, pure and complete, and by that sure word of prophecy, a much finner deed of entail than an uninterrupted succession of pastors, would be transmitted to the last ages of time. Thus apheld, the throne of Christ shall eDdnre for ever, and be as the days of heaven.

(2.) It is our duty not to let our Christianity die vith onr ministers, but let the word of Christ, contained in the Scriptures, still dwell in us richly, that is still the same : when we have another minister we have not another gospel, nor durst an angel himself bring as any other. You see gospel ministers, like the priests under the law, cannot continue by reason of death, bat as Christ's priestly office by his intercession in heaven, so his prophetical office by his word and Spirit on earth, are unchangeable; the word of God lives and abides for ever.

The death of oar ministers should therefore make

us love our Bibles the better, and be more conversant with them, for in them the Spirit speaks expressly, speaks to as. Your ministers said no other things but what are contained in the Scriptures; blessed Paul himself witnessed no other things but what agreed with Moses and the prophets; Christ himself bid his hearers search the Scriptures; that sacred book you have to be your guide, if your teachers should be removed into corners, into graves. Let me engage you therefore, in God's name, to stick to your Bibles, stick close to them; consult the Scripture/ as your oracle, as your touchstone; speak according to this light, walk according to this rule, and let its perpetuity engage you constantly and unmovably to persevere to the end in your adherence to it. Does the word of the Lord endure for ever ? Let it be in you a well of living water.

Yon profess to make the Scripture the commanding rule of your worship, and say, you cannot admit any religious rites but what are there appointed; but yoa contradict yourselves, and give the lie to your profession, if you do not make the Scripture the commanding rule of your conversation also. Govern your thoughts, words, and actions by the word of God, and not by the will of the flesh, or the course of this world. As our religion may be found in our Bibles, so our Bibles should be found in our hearts and lives. Value and love a ministry that will lead you into the understanding and application of the Scriptures, for these will make the man of God (both the minister and the Christian) perfect, and thoroughly furnished both for every good word and work.

2. There is in the word of the Lord an everlasting fountain of comfort and consolation for us to be refreshed and encouraged by, and to draw water from with joy; and an everlasting foundation, on which to build our hopes. When we find that all flesh is as grass, and even the flower of it witliers, there is no comfort like this, that the word of the Lord endures for ever. Hence let me recommend strong and lasting consolation to those who are this day lamenting their withered grass and fallen flower.

(1.) With this, let me comfort the near and dear relations of him that we now have parted with ; the flower yon delighted in, and promised yourselves so much from, is withered and fallen, and laid in the dust; but the word of the Lord endures for ever, and that will never fail you ; the more you expect from it by faith, the more you will find in it to your comfort; it is by the word that God comforts them who are cast down; and because it endures for ever, they are everlasting consolations that are drawn from it.

Let this comfort the aged parents ; they have the word of God to be their stay, when this staff of their old age is broken under them; God will be better

A SERMON ON THE DEATH OF BR. SAMUEL BENION.

to yoa than ten sons, than ten such sons, a God all-safficient, a God that is enough.

Let the fatherless children, who are not yet capable of knowing their loss, be left with the everlasting Father, and be sore that the word of the Lord endures for ever; With thee the fatherless findeth mercy, and the generation of the upright shall he blessed.

Let the widow, the prophet's widow, trust in God, and that word of his which endures for ever, the comfort of that afflicted state. Thy Maher is thy hushandf the Lord of hosts is his name, and he has betrothed thee to him for ever, by a bond which death itself cannot untie, in loving-kindness and tender mercies. Let this be the comfort of the house of mourning, though it be not so as in months past; though it be a beheaded, broken family, yet the covenant of grace made with the house, and the church in it, is well ordered in all things, and sure; and let that be all the desire, for it is all the salvation, 2 Sam. xiii. 5. and may be so improved in this cloudy and dark day.

(2.) With this, let me encourage the students. The Lord has taken your master from your head today. I know you loved him dearly, and doubt not but you truly lament the loss of him, and are ready to say. My father, my father! Your counsels are ruffled and your measures broke by this providence; but remember, the word of the Lord endures for ever. Study your Bibles, and you will find them the best tutors; tutors that will never die; in them learn Christ, and you have the best learning; let God's word be your delight and your counsellor, make it familiar to you, and when you go it shall lead you, when you sleep it shall keep you, when yon wake it shall talk with you. Take God's statutes as your heritage for ever, and let them be the rejoicing of your hearts. Grow in Scripture knowledge, and in the things of God; speak Scripture language, accustom yourselves to it; that is sound speech which cannot be condemned.

And for your comfort, the seed which serves the Lord, among whom the word of the Lord endures, shall be accounted to him for a generation. The Lord God of the holy will never forget, will never forsake, the sons of the prophets who adhere to him, and are mindful of him. Be ye humble, diligent, and faithful, and you will find God the same to you that he was to him who is gone; and the best are no better than he made them; you will find Christ the same yesterday, to-day, and for ever. To him I commend you, and to the word of his g^ace, which is able to build you up, and to make you instrumental to build up others in holy faith to the heavenly kingdom.

(3.) Let me, with this, speak comfortably to this poor congregation. These two things are come upon

thee, the death of two ministers; two swiek ministers ! Wherewith shall I comfort thee I What more comfortable than this. That the word of the Lord endures for ever T Yon have not lost that Too may perhaps be tempted to think it is in vain to seek for such helps, such helpers, any more; yoa have procured some of the best, and God has lemoTed them from yon, perhaps for the same reason that he once and again lessened Gideon's army, becanse it was too numerous for him to work by. God delights to perfect strength in weakness; he will secnre to himself a succession, and, I hope, to you t<M>. Bless God for your aged minister who is yet continued to you; value him the more; seek out for another in the room of him that is gone, and God, I trust, will send you one to be a helper of your faith and joy.

Let God's word endure for ever your guide, and it will endure for ever your comfort Love the Scriptures, make much of them, be daily learning yourselves, and teaching your children, out of them. Christ's scholars never learn above their Bibles, while they are here under tutors and governors; at death they shall take their leave of them, and go thither where there is no occasion for them.

4. Let us all, both ministers and people, comfort oarselves and one another with this word : Allfeth is grass; but the Eternal Spirit is the life of oor souls. The glory of man fades and falls away, hot the glory of God-man does not: on his head shall the crown ever flourish. The gloiy of the gospel is the same; and the crown of glory prepared for the faithful, fadeth not away; in these is continoance. The foundation of God stands sure for all this, and it is an everlasting foundation.

Let not therefore the atheists or profane, those enemies of our holy religion, rejoice against as, though we fall, though our gprass withers, and oar flowers fall thus; for though we sit in darkness, tbe Lord shall be a light nnto us, an everlasting light, and our God our glory. His word shall endure for ever, though the ministers of it are lights that are but a little while with us, and it is only for a season that we rejoice in their light That never-failing word is the firm and immovable rock upon which the church is built, and therefore the gates of hell cannot, shall not, prevail against it. While the earth remains, the seed time and the harvest of the world will continue; nay, heaven and earth shall pass away, but the word of Christ never shall, not one iota or tittle of it. Divine revelation shaill ride out the storm of all opposition, and triumph over the powers of darkness; shall not only keep its ground, but gain its point; shall go forth conquering and to conquer, till the mystery of God shall he finished, the mystical body completed, and the kingdom delivered up to God, even the Father, that God may be all in alL

A CONCISE ACCOUNT

OF THE

LIFE OF SAMUEL BENION, M. D.

He was bom in a coontry place in the cbapelry of Wbicksal, in the parish of Frees, and connty of Salop, Jane 14» 1673. His parents are still living, very religioas good people, and of competent estate in the world, and he was their eldest son who lived. His mother was the daughter of Mr. Richard Sadler, a worthy nonconformist minister, who was tamed oat from Ludlow by the Uniformity Act, and f pent the rest of his days in obscurity at Whicksal. He died in 1675.

He was baptized by his grandfather, and called Samuel, because asked of God, and devoted to him.

He gave early indications of a happy genius, and a strong inclination both to learning and piety: and even a child is hnown by his doings.

He began his grammar learning, and made considerable progress in it with the schoolmaster at Whicksal: bat in 1688, he was removed to the free-school of Wirksworth in Derbyshire, to be QDder the condnct and tuition of a very learned able master, Mr. Samuel Ogden, with whom he continued almost three years, till he was near eighteen years of age, a much longer time than youths of his proficiency ordinarily continue at the grammar-school; bot be found the benefit of it, (as many who outrun their grammar learning too soon find the want of it,) for hereby he laid his foundation large and firm, got l^eat acquaintance with the classic authors, made his after-studies the more easy and pleasant, and arrived to the felicity of speaking and writing Latin with great readiness, fluency, and exactness.

lo 1691, he went to live with Mr. Henry at Broad Oak, who employed him in teaching some l^entlemen's sons who were tabled with him, and directed and assisted him in his entrance upon his academical studies. Here he discovered an extra-ordiDaiy skill in the languages, and prudence much above his years in the management of those who were under his charge; and Mr. Henry expressed much satisfaction in his conduct, and a particular kiudoess for him.

In 1692, he went to London, where he sojourned about half a year with the Reverend Mr. Edward Lawrence, and there had opportunity of hearing the best preachers, and perusing the best books; both which he failed not to improve much to his advantage. When he came down, he prosecuted his studies alone at his father^s house with great application. Surely few who have so great a stock of learning have owed it, under God's blessing, so much to their own industry, and so little to the help either of tutors or of fellow-students. He beat it, as we say, out of the cold iron; and when it is so, the excellency of the power is so much the more of God.

In June, 1605, he went into Scotland to the College of Glasgow, with a young gentleman or two, whom he was intrusted vrith the conduct of. Having furnished himself before with a good treasure, and matter to work upon, the advantages of that place, daring the year he spent there, turned to a good account. Here he studied closer than ever, sometimes not less than sixteen hours a-day, having a little food bcought him to his study, and slipt not any opportunity of improving himself in useful knowledge.

His regent was Mr. Tran, whom he often spoke of with great respect, and who had a particular affection for him, and while he lived kept up a correspondence with him. The other learned men of that university he also often took occasion to make an honourable mention of. Mr. Jameson, History Professor there, did likewise correspond with him. That miracle of a man, who is quite blind, and has been so from his birth, and yet, as appears by the learned works he has published, a most accomplished scholar, and very ready and exact in his quotations of authors.

In May, 1606, he took his degree of Master of Arts there, and then returned to his father's house, where he would be near to Mr. Henry, under whose ministry hf had been trained up, and now

LIFE OF DR. SAMUEL BENION.

intended for some time to sit down for his farther improvement.

But within a few days after he came home, Mr. Henry finished his course, (June 2i, 1606,) to his great grief and disappointment

The beheaded congregation presently cast their eye upon him, as the most likely person to succeed Mr. Henry, being one of themselves, and one who upon all accounts promised well; and they had reason to think he would not be without honour, no not in his own country. Without looking any further, they unanimously made choice of him, and soon found their expectations from him even out-done.

He was then about twenty-three years of age, and had never preached, nor designed it quickly, but wished rather to continue yet for some time a student ; so that it was not without great difficulty that he was persuaded to undertake the work itself; pleading with the prophet, (Jer. i. 6.) Ah, Lord God, behold, I cannot speak, for I am a child, especially to undertake it there, and come in the room of such a man as Mr. Henry; this he was in a manner compelled to, often saying he even trembled to think of it. And truly, I think I never heard any man express himself with more humility and modesty, self-diffidence, and self-denial, than he did on all occasions.

But he plainly saw the providence of God calling him to this work, and therefore he submitted, and gave himself wholly to it. He lived at his father's house, and preached at Broad Oak; and all his performances were such, that none had any reason to despise his youth.

His great modesty would not suffer him to undertake the sole charge of that congregation, and therefore he was backward to be ordained, and desirous that the senior ministers of the neighbourhood would come and administer the sacraments to them, which they did for some time.

But in Jan. 1698, he was solemnly set apart to the work of the ministry, by the laying on of the hands of presbyters at Broad Oak, plehe prcesente —tit the pretence of the people. And the confession of faith which he made at that time is so remarkably concise, that I think it worth inserting at large, and the rather because we have so little of his remaining in our hands. It is this:

" Being obliged to confess my faith, I humbly crave leave to do it in that method which hath been of singular use to me in confirming of it.

First, then, I cannot but be persuaded, that in this earthly tabernacle, my human body I mean, dwells an immortal soul, conscious to itself that it had a beginning, and must needs proceed from a Father of spirits.

I do therefore, in the next place, firmly believe that there is a God, that is, an Almighty, All-wise, All-good Being, all whose works must needs origi-

nally be both like him, according to the capacity of their nature, and worthy of him.

But sad experience hath effectually taught me* that I am naturally an unholy, impure, perverse creature ; an ignorant, obstinate, selfish being: I cannot but conclude, therefore, that I am degenerated, and no such thing as I was when I came out of my Maker's hands.

I am satisfied, that I cannot restore myself, that no creature can restore me, and that the work of restitution being such as could not be effected, bat by infinite power, it must needs be such as could not be contrived but by ihfinite wisdom; and that I should never have understood the methods of it, if God himself had not revealed them to me.

The necessity, therefore, of divine revelation, io order to eternal life, I am thoroughly persuaded of; and finding a volume in this world, termed by us the Holy Bible, that has in it all the marks of heavenly inspiration that the most inquisitive mind can reasonably imagine or desire, I believe it is the word of God, and with all my soul embrace it as the revelation I need, in order to my everlasting happiness.

According to it therefore, finding that the world by its wisdom knew not God, I form my conceptions of the first cause of all things, and I embrace heartily the doctrine asserting a Trinity of Persons in the Unity of the Godhead.

I believe, that Infinite Wisdom fore-ordained in eternity whatsoever shall come to pass in time; and that this whole world, according to the particular appointments of its creation, was made exactly in that admirable manner which the sacred history relates to us.

The account which the Scripture sets before us of the fall, wherein it lets us know our first parents, the once perfect representatives of all their posterity, lost their innocence and felicity together, do entirely satisfy me how sin and misery made their entry into this, ever since, unhappy world; and I believe I fell in them, and with them.

I believe the reports of a Mediator engaging in our cause, appeasing divine justice, reconciling men to God. And hereof, I think, I have even a demonstration in the present constitution of this world, and state of men here differing so vastly from that of the fallen angels. I believe, that this Mediator is the Lord Jesus Christ, Immanuel, who was made perfect by his sufferings, that he might bring all those whom purely free grace had chosen to be the sons of God, to eternal glory.

For these I believe, in the highest exaltation, the just reward of his voluntary abasement, he lives to make continual intercession, sending down upon each of them the Spirit, in the most proper seasons and measures, which, by the means of grace, works the faith, hope, and love in them, which qualified them all for justification, to be had only by perfect

1021

righteoaaness; and glorification, to be had only in his parchased bliss. r .

These means of grace I apprehend to be chiefly the word and prayer, and the sacraments of baptism and the Lord's sapper; for the more effectual application of which, I believe, the great King of the church hath established in it a settled ministry, which he will own and grace to the end of the world.

At the end of the world, I expect a day of uni-Tersal judgment, in order to which, I certainly look for a resurrection from the dead, and in which I finnly believe an irreversible doom will be pronounced on every man, determining both his soul and his body to the state of felicity or misery the former had assigned it, by a particular judgment, immediately consequent upon his death.

These things past; I believe, the wicked shall be punished with everlasting destruction from the pre* sence of the Lord, and the glory of his power; and that they that be wise shall shine as the firmament, and they that turn many to righteousness, as the stars for ever and ever.*'

This was the confession of his faith. His ordination vows, in answer to the questions solemnly put to him, were likewise very serious and devout, and 80*6011 ng to the hearers, but too long to be inserted here. However, in the course of his ministry, it was evident he remembered them, and transcribed them into his conversation.

Some of his friends about this time, observing his great stndionsness, and the mighty progress he made in learning, and some few of his acquaintance, who had been papils to Mr. Frankland, who died in 1606, being then destitute of a tutor, earnestly pressed bim to undertake the tuition of young men, which be was prevailed with to do. In which part of his work, though his beginning was small, his latter end did greatly increase; so that at the time of his death, he had above thirty under his charge, and more coming.

His good mother had used to be serviceable to her poor neighbours, sometimes in the charitable caring of those who were hurt, or sore, which gave him occasions far beyond his intentions to consult medical books, that he might advise and assist therein, which his quick and active genius soon improved by; so that he got a considerable insight into the practical part of physic, the theory of which he who was so great a master in natural philosophy coold be no stranger to. With this he was useful among the poor, and gained both experience and reputation, jk> that he could not avoid a much larger share of business of that kind than he ever either desired or designed. In the year 1703, he took a journey to Glasgow in Scotland, and there he com-

meoced doctor of physic. The learned men of that

university showed him a great respect; he was

pQbiicly examined by a convocation of all the heads

of the college. Dr. Saintclair^ Professor of the Mathematics, who had been operator to the honourable Mr. Boyle, with other physicians, assisted at his examination, and expressed themselves highly satisfied in his abilities. Dr. Kennedy, a famed practitioner, assigned him a case (and it was a case he himself had then in hand) to exhibit a thesis upon, which he did with that accuracy and judgment that gained him a general applause.

His Diploma for his degrees, subscribed by all the heads of the College, and sealed with the University Seal, bears date 3^ Non Oct 1703, and gives him a very honourable character. The Vice Chancellor, Dean of the Faculties, and others, treated him very handsomely; and a Synod happening at that time to sit at Glasgow, the members of it gave him the right hand of fellowship, and adnutted him to be present at their debates, which gave him an opportunity of declaring upon all occasions, with so much the more assurance, his opinion concerning the government of the church of Scotland, that he thought as they managed it, it was as well fitted to all. the true intentions of church government, and as likely to answer them, as any ecclesiastical constitution in the Christian world. He observed, to his great satisfaction, that all the while he was at Glasgow, though he lay in a public inn, he never saw any drunk, nor heard one swear. Nay, he observed that in all the inns on the road in Scotland where he lay, (though some of them mean,) they had family worship duly performed morning and evening: from which, and other remarks, he made in that journey, he inferred that practical religion does not depend upon worldly wealth, for where he had seen the marks of poverty, he had seen withal the marks of piety.

Having taken his deg^es in Physic, and his abilities for it being approved, he ventured further into that business than he had done before, and as far as would consist with his other employments; and it pleased God to give him great success therein. Some of the most eminent physicians in that country have done him the honour to say, they found him one of the most ingenuous men in their profession they ever were in consultation with.

In December, 1703, he married Mrs. Grace Yates, daughter of Mr. Thomas Yates of Danford near Whitchurch; a relation that was every way agreeable to him. By her he had two sons; now left in their infancy to the care of that God, who has taken it among the titles of his honour, to be a Father of the fatherless.

Ten years he continued labouring in the word and doctrine at Broad Oak ; bnt in the year 1706, upon the death of that excellent man, Mr. James Owen at Shrewsbury, he was called thither to fill up his place. It was with great reluctance that he entertained the thought of leaving the people he had been

LIFE OF BR. SAMUEL BENIGN.

80 long with, though it was not many miles from them that he was to remove, and where he might still be many ways serviceable to them: bnt being very much under the inflaence of the Rev. Mr. Tal-lents, who had always been as a father to him; and whose years and wisdom he had a great veneration for, by that he was overruled to go, and at Midsummer, 1706, he settled in Shrewsbury; in a fair way to be greatly and long useful, if Providence had seen fit to continue in this world of ours one who was so great a blessing to it.

That we may do some justice to his memory, and some kindness to ourselves who yet survive, we must consider him both as a minister and a tutor.

I. As a minister; and he was an able minister, ready and mighty in the Scriptures, and one who knew how rightly to divide the word of truth.

1. Let us consider bis judgment and insight He adhered close to the pure gospel of the grace of God in Christ The doctrine of special grace founded in electing love, and of our justification by the righteousness of Christ only, was what he believed, and preached, and understood, and he knew how to explain, as well as most men. He did not, indeed, trouble his ordinary hearers with nice speculations on these heads; but I find his thoughts concerning the divine decrees delivered at large in two lectures to his pupils, at their request, which they wrote from his mouth. In which I am pleased with the account he gives of the divine decrees from Eph. i. 6. where it is called by the apostle, ^Bv^ona m OtX^/iaroc ovra— the good pleasure of hie will. In God's decree there is,

** 'BvSoKia, a compound word: Aocia, is a clear eternal intuition of that which is most agreeable to himself, most worthy of him, and which will afibrd him, world without end, an infinite satisfaction in the being and accomplishment of it 'Ev^na, is a perception that it is right: that all seen together at one view, in their place, order, and connexion, are highly consistent with infinite, eternal, and unchangeable being, power, wisdom, and love.''

'' OtKii/uif a determination in consequence of intuition of himself." He was sure God did not decree sin, nor did he see any necessity ofasserting a positive decree to permit sin; nor could he by any means admit a decree to damn any man, but upon the foresight of his being a sinner; but he thought the doctrine of particular, personal, absolute election to eternal life, so plainly revealed in Scripture, that he wondered how any who pretend to regulate their faith by the Bible, should make any doubt of it He was clear, that it fastened upon the persons in their fallen state, and that it depended indeed upon foreknowledge and foresight, but not of any merit in their faith and repentance, but purely upon the victorious efficacy of divine grace.

In these mysteries he thought religion is not so much concerned to explicate, as to adore.

His thoughts concerning justification, be drew up upon a particular occasion in certain aphorisms, (a method of writing he much used,) which I think may n6t be amiss to insert at large. He prefixes to them those words: That he might be just, emd ike justifier of him that helieveth in Jesus,

" 1.1 apprehend the term of justification, (as weU as that of faith, and some others,) is used in a very large sense in Scripture.

2. That large sense is the concurrence of those acts (iueawfMToc) of judicature, that are necessary to entitle, in the estimate of intellectual creatines, to the highest instances of divine favour.

3. These acts must be concluded to at the least; the removal of that which would preclude such a title, and the position of that which would infallibtj found it

4. That which would preclude it, is the guilt of sin.

. 6. The g^ilt of sin, is that on the score of wliich the Governor of the world is obliged to take the course which, in the judgment of intellectual creatures, is a vindication of his own laws and honour.

6. That course can be no other than exacting what the law requires, on supposition of transgression.

7. That which the law required on that supposition was, that the nature that sinned should make satisfaction.

H. Satisfaction is the endurance of such severe penalties by the sinning nature, as may reflect an honour to him that has a right to inflict them, as great as the violation was a dishonour to him.

9. Such satisfaction is righteousness to the nature that ofi'ers it.

10. Righteousness is conformity to rule, that is, to law.

11. Conformity is complying vnth what is enacted.

12. That which is enacted, is disjunctively either the obedience or the suffering of the nature it is prescribed to; so that the nature becomes as righteous by suffering, to that degree which is satisfaction, as by doing.

13. The nature the law was prescribed to, was the human, for the covenant was made with Adam, not only for himself but for his posterity: therefore, (1.) Every one of human nature, (before a state of confirmation,) including the whole nature, at the time of violation in sinning against it, violates it to all his posterity, and brings unrighteousness on it: so did Adam. (2.) If human nature can provide itself with an individual who is capable of satisfaction, that individual (according to law) performs for all the rest, and brings righteousness on them. Therefore,

14. The whole compass of human nature being limited to Adam and Eve, there being no other

1023

indiTidaals at the time of violation, they transgressing:, s^H their progeny were involved, and righteousness is not to be had by the compliance of obedience.

15. Righteousness not being to be had by the compliance of obedience, it is to be had by the compliance of endarance, to that degree that is satisfying.

16. No endarance by human nature, to the degree that is satisfying, that is not infinite.

17. No degree infinite, but either by duration or value.

18. If the degree by duration be resolved on, we perish for ever without righteousness.

19. If therefore we perish not without righteousness, human nature is to furnish out a satisfaction infinite by degree of value.

20. A satisfaction infinite by degree of value, falls not within the compass of human finite nature.

21. Not falling within the compass of it, infinite mercy employs infinite vrisdom to contrive the exaltation of that nature, by uniting the second subsistence in the Trinity to an individual of it; and so the Son of God becomes the Son of man.

22. The Son of God, of man, (1 Tim. ii. 6.) is a human person of infinite value.

23. Being so, his sufferings are satisfaction for human nature.

24. Being so, that nature performs the secondary demand of the law.

25. Performing the secondary demand of the law, we are by him conformed to the rule; so that he well deserves to be called, the Lord our RighUoui" nets.

26. What he is called, he will be to all who do not renounce him, through an intervening imputation.

27. Imputation, is tiie admitting the claim of all such to righteousness, because one of the body of beings they belong to has suffered the penalty.

28. This imputation taking place, the governor of the world has sufficient vindication of his own laws and honooTy and is not obliged to any thing else in order to the approbation of his government to intellectual creatures, (See Aph. 6.) in what concerns his treatment of man: so the guilt (that would preclude by Aphor. 5.) in the case of tiiose that do not renounce Jesus Christ, is removed.

29. They renounce Christ who peremptorily refuse him the honour of his glorious performance.

30. They peremptorily refuse that honour, who will not submit to the economy God has established ia order to his full reward.

31. His fall reward, is the exaltation of his person, (Phil. ii. 6--8.) and the salvation of men, Isa. Hii, 10, 11.

32. The exaltation .of his person, he absolutely expected, John xvii. 5. The salvation of men, only

on conditions becoming the government of intellectual creatures.

33. The establishing of such conditi<hs, is the introduction of the evangelical law; the observance of which is the only thing needful in order to the second act of justification. (See Aph. 3.)

34. The excellency of this evangelical law, and the reasonableness of obedience, are to be accounted for in a new set of aphorisms, which may be thus conceived.

(I.) Adam involves all his posterity in guilty before any of them are bom.

(2.) They being so involved, are obnoxious to justice.

(3.) Had justice obtained on thepi accordingly, it had been jus — the law, but it had been summum jus — the rigour of the law; and the righteousness of God had been less clear.

(4.) That the righteousness of God might be entirely clear, as it must be when mercy shines with it, it pleased God to place man again into a state of fair trial.

(5.) The contrivance in short was, that Jesus Christ, satisfying, as before, should make a way that God, with the security of his own honour, should propose life and happiness on terms proportioned to the abilities of lapsed creatures.

(6) These terms are, sincere faith and repentance.

(7.) Faith includes that assent, that is, persuasion, that what the Bible imports, especially concerning Christ, is true; that acceptance, or receiving of Christ for our Prophet, Priest, and King; that is, deriving our notions of our duty and interest from his word, our hopes of pardon from his merit, and our rectitude of practice from his laws; and that affiance, or acquiescence of mind in him, as one able to save to the uttermost, which brings all who are saved to him, as the Being to whom the gathering of the people is to be, and is, consequently, most honourable to him; he so becoming the great Centre on which we all hang, and is most infallibly productive of a holy life; and consequentiy is, of necessity, preparative for a state of perfect holiness and glory.

(8.) To produce this life, and prepare for this state more certainly, repentance is added to faith, as being a practice most exactly accommodated to the circumstances of imperfect creatures; it bringing the heart daily to God, from whom it is ever starting aside; reducing the warping will to its place; so that though (to use St Paul's distinction) God has not our flesh, he has our minds; we serve sin with the former, but God with the latter.

(9.) Serving God thus with our minds, we are conformed to the gospel rule, and our service is our evangelical righteousness.

(10.) Being our evangelical righteousness, our

LIFE OF DR. SAMUEL BENIOK.

title to the highest instance of divine favour is founded, as weli.as oar precluding gailt removed. See Aph. 2, 3,*20.

(II.) This title being founded, it is tried and admitted at the great day of doom, and sentence passed accordingly.

(12.) The pronouncing of the sentence may be justly reckoned a third act of justification.

(13.) This third act once performed, Christ enjoys for ever the second instance of his reward, Aph. 31.

(14.) Till this be enjoyed, he is satisfied in the sure prospect of it, and in the enjoyment and exercise of the firsu

(15.) The exercise of the first secures this glorious issue; it beina^ the administration of the government of both worlds, in consequence of all power both in heaTcn and earth lodged in his hands.

(16.) One act of the power for which he had special authority, it being a peculiar instance of his reward, and the g^at proof to this world of his kind reception to the other, was that of the pouring out of the Spirit in extraordinary gifts upon the apostles; in saving ones on all the elect; in common ones, not to say sufficient ones, on all flesh. Acts ii.

(17.) The Spirit, being poured out on all flesh, it is impossible that those who are condemned should bring any imputation on God; they are put on as fair a trial as Adam, had righteousness as much in their reach as he, and perish not for his guilt, but their own."

I must beg my reader's excuse for inserting so long a paper in so short a narrative, but I could not abridge it without spoiling it.

2. Let us consider his management of his ministerial performances.

(1.) He addressed himself to them irith great seriousness and gravity, and an humble dependence upon the divine grace. Before the notes of the first sermon he ever preached, he wrote thus: Tu mihi dux, magne Deus, et nutnum hone mentemque dingey ui salutaria videam^ dijudieem, pravideam. Nil de$' pertmdum Chritto duee et auspice Christo, — Great €lody he thou my guide, and direct this hand and mind, that I mag perceive, distinguish, and provide things which are excellent. Christ being my leader, and Christ my helper, I will despair of nothing. And that which he wrote as his motto in the beginning of all his sermons, from the very first, which he dated July 6, 1696, to the last, dated February 24,1707-8, Is this, 'Oviiv tym, wavra Xpc^oc* / am nothing, Christ is all. Or sometimes the four first letters, OEQX.

(2.) He had an overflowing fulness of thought and expression in all his performances, and when he spoke off-hand, was never to seek. A florid masculine style was natural to him, which often set him somewhat above the capacity of the more ordinary sort of hearers; but he would frequently explain himself in easier terms, and as he grew in experi-

ence, gained a more familiar way of cxpfesiing himself.

(3.) He was ready, lively, and fenreot both in praying and preaching, and made it appear that fae was in g^od earnest. With what a ^-oOoc— pathtt would he reason with his hearers to persuade them to be religious, and to take pains in religion ! Many a time he would say, his heart bled to think how maoj who profess religion are in danger of beiii|^ miiied to all eternity by their slothfnlness.

(4.) He was very large and full in expoondin; the Scriptures, and very happy in raising observations from what he expounded; and in his expositions delivered as little of what had been said be-fofe, as most men, and yet what was very pertinent

(6.) In the choice of his subjects he observed a method, which was very profitable to those who constantly sat under his ministry. Soon after he set out in that work, he fell into a method of practical sub* jects; he showed from several Scriptures what sins are an abomination to God, and what graces and duties are in a special manner pleasing to him. Then he showed how much religion consists in the due discharge of the duties of our particular relations, and went over them very largely. Then be was very particular in showing divers things wherein we must take heed to ourselves, as, [1.] To oar design and end of living, from Rom. viii. 13. 1 Cor. X. 31. Ps. iv. 6. Luke x. 42. Ps. IxxiiL 27, 28. [2.] In what concerns our expectation and dependence for strong^ to attain our end, Isa. xl. 30, 31. [3.] As to our corruptions, Heb. xii. 16. [4.] Onr constitution. Matt. V. 29, 30. [6.] Our company, Prov. xiii. 20. [6.] Onr calling, Prov. xxiv. 30, fee. 1 Cor. vii. 24. [7.] Our seasons of grace, Luke xix. 42. 2 Cor. ii. 16. [8.] Our sports and delights, Prov. xxi. 17. Ps. xxxvi. 1. [9.] Our tongues, Prov. xviii. 21. Matt xii. 31, 32. Exod. xx. 7. Isa. Iviii. 13,14. [10.] Our talents, Matt xxv. 28,29. [u.] To our possibility of obtaining heaven, 2 Cor. vi. 1, 2. [12.] The necessity of sincerity in seeking it, Job xxvii. 8. Gal. vi. 4.

After he had finished that, he fell into a method of doctrinal subjects, that they might hnow the certainty of the words of truth, (Prov. xxii. 21.) proposing to begin with natural truths, and then proceed to revealed, promising to be plain and distinct; to fetch his thoughts from Scripture and his own experience; to omit controversy, and in points disputed to propose what he thought in his conscience was tnith; and in all, to make the work of redemption his great mark.

In this, he aimed to follow the method of his confession of faith at his ordination. From Ps. cxxxix. 14. he showed that we are; that we are made; that we are made by him, all whose works are msr-vellous. He then proceeded to show, there is a Being who made man, who has all perfections is

1025

himself. What comes from this Being, most needs be good; therefore man was so in his primitiye state, (Eccl. yii. 29.) bat we see he is otherwise now; yet God has a kindness for man, even to a degree that is saving, 2 Pet. iii. 15. There is a salvation, carrying on in this world (Ps. xcvi. 2.) by the kingdom of God ; in which he proposed to show, who is the King; the ever blessed God; and there he largely opened his names, attributes, &c. Then of his kingdom; that of nature; that of grace; that of glory. Of the creation, and the fall, he was exceeding full; and had made some entrance upon the kingdom of restoring grace, when he left Broad Oak, and removed to Shrewsbury, where he preached over the Lord's prayer, and other texts concerning prayer. Then began with the apostles' creed, and was come to the articles of Jesus Christ our Lord, when it pleased God to put a period to his life and labours. (6.) His catechising of the children was very profitable, not only to them but to the whole congregation, and therefore he kept it up constantly every Lord's day in the afternoon. In going over the assembly's Catechism, he taught the children to reduce it into aphorisms; and to begin it thus: " There ia a God; this God made man; he made him for some end ; his end is to glorify God; (and to glorify God, is to endeavour to do and to obtain that, on the account of which we and other men and angels may know God more, love him more, praise him more, and obey him more, world without end;] he cannot glorify him without a rule; the rule is the Scriptures of the Old and New Testament."

(7.) In the administration of the sacraments of baptism and the Lord's supper, he was most lively and affectionate; and out of the abundance of the heart, his month spoke very much to the purpose. I remember once I was present when he baptized a child, and cannot forget how much he seemed to be himself affected, and with what warm expressions he endeavoured to affect others, with the worth of the soul of that child; that it was an immortal soul, that must live for ever, that must be to eternity either in heaven or hell, and ought accordingly with the utmost seriousness to be dedicated to God through Christ, and to be prayed for by the congregation, and the rather, considering what a theatre of sin and woe this world is, into which it was now born, and in which it was to pass its trials.

(8.) He was observed to be very methodical in his prayers, both in public and in the family. Generally he went over the several parts of prayer in their order, and sometimes said, he could not hat look on it as a great mistake, for men to think method and exactness necessary in addresses to men like themselves, and not so in their addresses to the great God. He was also very happy in suiting his ptayers to the particular occasions and emergencies •s they occurred.

3u

(9.) He came off from his ministerial performances frequently, expressing both the g^at pleasure he took in the work itself, and the little pleasure he took in his own management of it As to the former, he has sometimes said, he preferred the delight he enjoyed in praying and preaching, before all the entertainments of sense. '* How noble a service," said he, " is it, and how great, to be employed in the publishing of the gospel, and so far to be sent on the same errand with Christ himself!"

As to the latter, so great was his modesty that he could scarce be persuaded ever to think well of any thing he did. He said sometimes, he never came out of the pulpit without trembling to think how poorly he had performed. And when one happened in his hearing to speak well of a sermon of his, he said, *' If you had no better thoughts of my preaching than /, you would never come to hear

me.

ff

Lastly, We cannot avoid taking some notice of his nonconformity, of which he said little of himself, greater matters filled his head and heart, and therefore we have not much to say of it; only that he had studied the controversy, I believe, as impartially as most men, and without judging others: (What June I to do to judge another man's servant? To his own master he stands or fails:) and he concluded he could not conform without sin. He had reason enough to do all he could to get over his scruples; for a near relation of his, who knew very well he could make his words good, promised to procure him a presentation to a certain living of the first rate, if he would conform: but his conscience would not suffer him to do it, though by his refusal, he not only lost his preferment, but highly disobliged his friend, who had made him so kind an offer. Nor was that the only considerable offer of that kind that he refused; and, which is more, he not only refused them, but afterwards reflected with much comfort upon bis refusal of them; and hesitated not to say sometimes, that he was so well satisfied in the reasons of his nonconformity, that by the grace of God, if he were called to it, he could seal it with his blood.

Yet he was far from bigotry, and heat, and cen-soriousness in it: he was very free, occasionally, to join in the public service, and had a great deal of charity for those he differed from, as all those will have on both sides, whose thoughts, like his, are free and generous, and taken up with the essentials of religion, and in whom the love of God and their neighbour has the ascendancy.

II. We are next to consider him as a tutor, and here especially lay his excellency; this was that part of his character which we had more particularly in our eye, in attempting to give this representation of him, from the record which divers who had been his pupils were very forward to bear to him, and

LIFE OF DR. SAMUEL BENION.

tlie honourable testimonies with which they embalm his memory.

1. Let us consider how well qualified he was for this service, though, when he undertook it, his friends had much ado to convince him that he was in any measure fit for it.

He had a very graceful appearance, a good presence, and a happy mixture both of majesty and mildness, gravity and sweetness, in the air of bis countenance, and that which at first view promised something considerable: his voice also was clear and commanding, and very humble; which made him the best precentor either his academy or his congregation could have. And in both psalms were much sung, and admirably well, with great variety and exactness of tunes.

He was richly stocked with all sorts of useful knowledge, and was able with the good householder to bring out of his treasury things new and old ; a great deal, both of ancient and modem learning, but especially the products of his own contemplations and reasonings. He was not like an echo, which returns only the sounds it receives, but did himself cultivate and improve what he had learned, made it his own, put it into his own method, dress, and language, and so communicated it to those who were to learn from him. Few tutors dictate more their own thoughts than he did ; and though in his performances he showed a great deal of judicious roading, yet they seemed rather the fruit of thinking, deep and close thinking.

In reading lectures he showed himself master of the notions he delivered, and made it appear he had formed an exact scheme of them to himself, which enabled him to lead his pupils into them with such a connexion and chain of thought, and such a powerful conviction, that they have owned themselves strangely surprised with, finding themselves in the light ere they were aware.

He was very happy in a propriety and fluency of expression, as well as in a wonderful acumen and readiness of invention. I believe few men are able to deliver themselves better in set discourses extempore, and ofi'-hand, than he was, either in Latin or English. Divers discourses so delivered, and some of them on the most abstruse points of philosophy and divinity, some of his pupils wrote from his mouth, and they think they have reason to value them as little inferior to studied performances.

Nor did the temper of his mind contribute less to the qualifying of him for this service than his accomplishments in learning. He was of a most tender and affectionate spirit, and was master of the art of obliging. Those who have reason enough to know him, will say of him, that he was familiar, when be pleased, without making himself little; distant, when he saw occasion, without any show of haughtiness ; grave without moroseness, and pleasant in

its turn without intrenching upon seriousness ot manliness, and in his common discourse instructiTe without pedantry or ostentation. Sure never anj man who had the instruction of youth was more affectionately beloved, and yet more tmly reverenced, than he was by those under his charge. Such an interest did he gain in their esteem by his prudence and tenderness, that they could easily think every thing he said and did, was well said and well done.

When he had at any time an occasion to show bis displeasure, he knew how to do it so as to answer the end, which was to convince and reform; but those who were long with him have said, that they never saw him disturbed with any intemperate heat, nor transported into any indecencies of expression. Prudence, and love, and true merit will command all needful respect and obedience, without the help of passion.

That which highly recommended him to his popik was, that he was so condescending and easy of access, so respectful to them, and discovered suck a tender affection for them, that they say, they know not how to represent it to others to that degree that they ought. He would often propose things to them with a deference even to their judgment, and not only allowed, but encouraged, them to offer their objections against the opinions he delivered; and some of them have owned, that in the reflection they have been ashamed to think with what freedom and vehemence they have sometimes disputed against what he had declared to be his opinion, and yet hov well he took it.

The pleasure he took in his pupils, shovring himself in his element when he was among them, and the tender concern he discovered upon all occasions for their welfare, made him very dear to them, if any of them were sick, how solicitous was he coo-ceming them, and with what affection did be say sometimes, that the life of one of his students was as dear to him as that of his own child; and so be made rt appear.

His deadness to this world, and the things of it, added much to his fitness for this service; for that made it easy to him to deny himself in his own ease and

interest, and that in very cMisiderahlc instances, for the satisfaction of his pupils. Under the influence of this principle, he made no difference in his affection to them upon the account of their outwaid condition ; he valued the virtues and good carriage of the poorest, and was displeased at the follies and extravagancies of the greatest; and made both to appear.

2. We are next to consider the method he took with them, and his prudent pious management of them.

(I.) He was much in prayer with them. I put that first, because I look upon it, that the life of re-

1027

ligion lies very much in a constant dependence upon the divine providence and grace, expressed by our acknowledipng God, and seeking him in all onr studies, all onr affairs, and apon all occasions. This he believed, and practised accordingly. Near an hoar was spent every morning and every evening in family worship, expounding the Scriptures, singing psalms, and prayer. Immediately after family-worship was concluded in the morning, they went to the lecture room, and he with them; where he again prayed with the students only, giving this reason, that there were many petitions to be put up on their account, which it was not proper for the rest of the family to join in. Then he read a portion of Scripture to them in a peculiar method, (for some time out of Dr. Gastreirs Christian Institutes,) and with great concern and holy fervency committed the students and their studies to God, begging a blessing on the endeavours of that day. If any thing happened to pat off this exercise a little from its time, yet he never failed to perform it afterwards, before he beg^n to read his lectures.

When any came first to him, he prayed for them; when any left him, he prayed particularly for them; when he had occasion to give any of them a solemn reproof or admonition, he followed it with prayer.

(2.) He took pains to compose many learned pieces in Latin, for the service of his pupils, to make up what he thought was deficient in the books put into their hands.

One he called Schematismus, being a scheme of the several disciplines in their natural order; Gnos-tologia first, containing the Praecognita; then Logic, Metaphysics, Physics, Mathematics; and lastly. Ethics; showing the nature and use of each, their dependence upon, and their serviceableness to, one another. In this he presented the young travellers with a general map of the country they were to survey; and there were some of his pupils who had in other places made considerable progress in the disciplines, who owned themselves indebted to that piece, especially as he opened it to them, for their acquaintance with the true use of philosophy, the order of its several parts, and the mutual relation they bore to each other.

He also compiled a large system of Elenctic Logic; in which he showed himself as well acquainted with the depths as with the niceties of that art

ThcR is another science, which he thought had Wn least cultivated by the learned, and yet as well deserved their pains as any other, and that is, Pneu-i^tics; he began a large system of this science, which he had a peculiar affection for, his genius leading him to abstract speculations, and made some progress in it a little before he died; as if his close supplication of mind to the nature of spirits, were a presage of his own removal quickly to the world of spirits, short of which his intense inquiries ooncem-

3 V 2

ing them could meet with no satisfaction. Had he lived to finish that work, and could he then have been persuaded to publish it, we have reason to think it would have been both acceptable and serviceable to the learned world.

(3.) He took a great deal of pains in reading lectures to his pupils in their several classes every day; which he did with so much clearness and fulness, and, withal, with so much pleasantness and variety, intermixing such entertaining stories with that which seemed jejune or crabbed, that their attendance on them was a constant pleasure, and not a task; and though he was long, he never seemed tedious.

He had a particular concern to have them well grounded in Logic, both didactic and elenctic,and spent more time with them than most tutors do in that part of learning, which teaches us how to direct our thoughts, so that we may find out truth more readily, and express it more pertinently.

And for the improvement of the reasoning faculty, he pressed his pupils very much to the study of pure Mathematics, as that which fixes the mind, and pleases it with those demonstrations which are the result of its searches.

He was a great master in natural philosophy; and though he lived in obscurity, out of the road of books and conversation, yet he found means to acquaint himself with the modern discoveries and improvements in that and the other sciences. Between himself and his pupils, he took care to preserve a freedom of thought; comparing the several schemes and hypotheses together, with a generous indiffer-* ence to them, and a diligent impartial search after truth, as far as it might be collected from them all.

His pupils observed him to be very curious in his choice of apposite expressions, for the illustrating of what he delivered to them; and that he would sometimes go back to change a word or phrase, if another occurred to his thoughts more expressive. He commonly laid down his instructions in short aphorisms chained together, by which he set both his own and others' notions in a clear light, and oftentimes decided some of the most difficult controversies, by a plain stating of them.

(4.) He formed all his notions in divinity purely by the word of God, the Bible was the system he read, and the genuine expositions of that he thought the most profitable divinity lectures he could read to his pupils; to that only he was devoted, and not to any man's hypothesis. He called no man master upon earth, but proved all things by the law and the testimony; nor would he himself be called Rabbi, but proposed all his notions to be impartially examined by the same touchstone.

For the methodising their divinity studies, he made use of the Assembly's Confession of Faith, and Amesius's Medulla, and some other systems. Mr. How was an author he much admired, and his

LIFE OF DR. SAMUEL BBNION.

Living Temple, a book he read to his stadents, and obliged them to be conversant with; making it his great care to establish them in the first principles of the oracles of God, and to fill their minds with them, which he looked upon as the best expedient to fortify them against the two pemicioas extremes, of scepticism on the one hand, and bigotry on the other.

(5.) He maintained a very strict and steady government of his little academy; which he modelled as near as he could to the constitution of the College at Glasgow, which he mnch admired. Sie parvis componere magna solebat — Thtu wot he accustomed to compare great things with small. He took care they should employ their morning hours well, and take time for their secret devotions, being always jealous lest any other studies should encroach upon them.

He obliged them to great diligence in the hours set apart for study, and restrained them at other times from recreations which he thought any way unbecoming them.

Those that he found not so quick in taking things, as others are, he did not discourage ; but took pains to bring them up as they were able.

If he observed any of them to be remiss in their studies, or that took any false steps in their conversation, how faithfully, and yet how tenderly, would he deal with them for their reformation. He had an excellent art in his discourses to them, when they were together, of saying that which obliged them to reprove themselves; and they were sensible of it, and oftentimes he gained his point that way, and saved both himself and them the uneasiness of a particular reproof: but when there was occasion for a close and personal admonition, he gave it with an affecting solemnity, and in such a way as showed not his anger so much as his love, and evidenced that he delighted not to shame, no, not the delinquents ; but as his beloved sons, he warned them. He often mingled tears with his reproofs, and expostulated with so much reason and tender affection, as sometimes drew tears also even from those who were not apt in that manner to relent. He commonly followed the reproofs he gave with solemn prayer to God for a blessing upon them: and with some who were under his charge, he saw great success of his endeavours this way, not only to his own satisfaction, but to the admiration of others, and endearing of himself, even to those with whom he thus dealt faithfully.

(6.) He was himself a great example of serious piety, and very solicitous to promote the eternal salvation of the souls of those under his charge. The beauty of holiness was indeed the beauty of his whole management, and the heavenliness of his conversation was the great ornament of it. With what seriousness and affection did he discourse of another world, and how indifferent was he to the little affairs of this. What savoury expressions would

drop from him, and how awfully would he speak of die things that are not seen, that are eternal. How woald he spiritualize common occurrences; and when he was reading lectures to the students upon the works of nature, how would he take occasion from them, to observe with a pious reverence, the wisdom, power, and goodness of the God of nature.

When he was speaking of the mysteries of redemption, the love of Christ, and the glory of the blessed, he was sometimes carried out even beyond himself, in the admiring contemplation of those heights and depths; and so, as even to forget that he was in the body. These were his beloved topics, and which he took all occasions to enlarge upoo with Juvat usque morari — Here it delights me to dvtU.

He was desirous to kindle, presenre, and inflsne the same holy fire in the hearts of his papils. How pathetically would he press upon them the great concerns of another world, and choose out words to reason with them about the one thing needful, commonly addressing them thus: " My dear charge,** (telling them oft,) '' if any thing I can do will hot promote your spiritual and eternal welfare, how happy shall I think myself. If what I say may abide with any of you to do your souls good, I have my aim/'

Two very hopeful young men he buried out of fail family after he came to Shrewsbury, who died of the small-pox ; and a third, who died of a coosumptioo. This touched him in a very tender part, and lay heavy upon his spirit a great while. How did he hamhie himself before God, and kiss the rod, and bewail sin, as that which provoked God thus to contend with him. With what pathetical expressions of submission did he resign himself, and all that was dear to him, to the holy will of God. It is the Lard, let him do what he will. And how solicitous was he to improve those providences for the spiritual benefit of those who did survive; dealing with them in private (besides his public funeral discourses on those occasions) from Job xiv. 2. He comes forth lihe ajlower, and is cut down. And Eccl. xi. 8, 0. Remember the days of darkness. Yet how did he comfort himself and others with this, that however it be« yet God is good. It is welly 2 Kings iv. 26. However, it shall be well; it shall end well, everlastingly well. Often repeating with much affection:

*£?ai iravta caXa»c— All things shall hedonerightlif-.

Est bene, wm potuit dieere ; dixit^ Erit — Whenke could not sag. It is well, he said. It shall be well. Fetching comfort likewise from 2 Sam. xxiii. 5. That God has made with us an everlasting covenant. And much affected his young men were with a sermon he preached to them in the family, when they came back from the funeral of one of the young men that was buried a little way off in the country, on Loke xxiv. 63. And they returned to Jerusalem with grtet joy. Encouraging himself and them with this, that in heaven we hope to meet, and never part.

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They also remember, when soon after another of his papils was so ill of a fever, that his life was by all despaired of, and it was expected he would in a few hours breathe his last, the doctor Called them all together to join in prayer for him, and with a more than ordinary earnestness wrestled with God for his life ; and God gave him an answer of peace immediately; for when they returned to him after prayer, they found such a wonderful change in him, as was the beginning of his recovery; for which abundant thanksgivings were rendered to God. Bat his joy on that occasion met with a great allay; for the young roan's father, Mr. Pike, a worthy minister at Burton upon Trent, who came to be with his son in his illness, when he went away comforted in his recovery, took the infection of the fever with bim, of which presently upon his return home he sickened, and died in a few days, to the great loss of that town and country; for he was a very zealous good man, a lively affectionate preacher, and one who laid out himself very much to do good.

(7.) Those of his young men who were designed for the ministry, and were drawing near to that sacred employment, he took pains with to possess them with a very deep sense of the awfolness of that foDction, and the weight of that work they had before them; often proposing to their consideration, the preciousness of all immortal souls, the imminent danger most are in of perishing eternally, and the ji^reat account the minister would have to give concerning them; inferring thence, what an earnest care ministers ought to have in their hearts of them, 2 Cor. viii. 16.

That he might make them ready in the Scriptures, he obliged those who vnrote daily expositions, once a week to repeat what they had written; and the divinity class in their turns, once a week, analysed or expounded a portion of Scripture themselves.

That he might train them up in the exercise of the gift of prayer, every night after he had performed family worship, the students were all to retire to the lecture room, and one of them prayed, each in bis tarn, besides the more retired services of every chamber. Thus were they trained up to pray always, with all prayer.

In all their performances, he much pressed it upon them to be accurate and exact, both in method aad language; and had times of employing them in the polite exercises of oratory and poetry.

He likewise set some time apart every week for the regulating and directing of their elocution and pronancialion ; about which he was very solicitous. He ordered each to read some paragraphs in authors most noted for good language ; after which, by his ovn example, he showed them wherein they were defective, or had missed the right paase or emphasis; and an excellent faculty he had at exposing

and regulating an odd tone or gesture, to the advantage of the student, without giving offence.

(8.) He took care to possess his pupils with the principles of Christian charity and moderation, and to arm them against bigotry. He was no party man himself, nor would he make them such. One who had been a great while his pupil, writes to me to this purpose; that his tutor understood the passions of the mind so well, and had so great an art in managing tempers so as to gain his point, that, if he had designed it, he could easily have sent out flaming bigots; but he was too much a Christian, a gentleman, and a scholar, to be swallowed up in the violences of any party. His aim was, to make them men of sense, and catholic Christians ; and if they fell short of being such, it was not his fault He adds, ** How hard it is, that when, on the one side, such noble, beneflcial, and heavenly principles of love and moderation, and particularly, a candid temper toward the Church of England, are in the academies of dissenters so studiously infused and encouraged, there should be on the other side such pains taken, and all the arts of misrepresentation used, to render the dissenters contemptible and odious, and men not fit to be tolerated. But let us not be weary of rendering good for evil thus ; for in due time we shall reap, if we faint not.''

And observing, that the dissenters' academies are by some most maliciously calumniated, as nurseries of rebellion and sedition, and hurtfal to kings and provinces; he adds, that what insight the doctor thought fit to give his pupils into politics, tended to beget in them, not only a satisfaction in, but an admiration of, the established constitution of the English government, and he doubted not, but they brought with them, from his instructions, a true value for monarchy, and as thorough an abhorrence of the execrable murder of King Charles I. as they could have brought from Christ Church itself.

As to his practice of physic we have not much to observe, but when he was a youth his genius led him strangely that way; and he loved to learn medicinal receipts, and had them very ready when he met with any occasion for them. When he fell into that business, he soon found it fatigued him much, both in body and mind; and he would gladly have left it off, but thought he could not in conscience refuse to assist those whom he saw in peril, who earnestly begged his advice; and who would not make use of any other, or could not be at the charge of it. To the poor he commonly gave not only his advice, but their physic too, gratis, or money to pay the apothecary. It gave him likewise an opportu^^' nity of reproving, counselling, and comforting the sick, and of praying with them.

Luke the evangelist was a physician, a beloved physician, and so was he. In all the places where he lived, and the relations wherein he stood, he was

LIFE OF DR. SAMUEL BENION.

beloved. When he was at school at Wirksworth, he was the darling both of the school and of the town, for the sweetness of his temper, his piety and ing^enuity, and his obliging readiness to be serviceable according to his capacity to every body ; and when he had finished his time there, and was sent for home, his schoolmaster, Mr. Ogden, wept to part with him, and said, he knew not what would become of his school when he was gone.

When he was a student at Glasgow, he was universally respected there for his great learning, diligence, and seriousness; and when he took his Master's degree, the senate of the academy did him the honour to make him president of all who were laureated that year; an honour seldom or never done to any but one of their own nation. He acquitted himself so well in that place, that when he was to take his leave, the regents courted his stay, and promised him preferment there; but he longed after his father's house, for there he was a great example of filial affection and respect; his parents were no less dear to him than he was to them, and there was nothing he studied more than in every thing to have them easy.

When he went to school in Derbyshire at fifteen years of age, he left a paper which was found after he was gone, expressing his great thankfulness to his parents for the care they had taken of his education, begging their prayers for him, and that they would not be inordinate in their aflfection to him, and if sickness and death should betide him, not to mourn for him as having no hope, for he knew it would be well with him living and dying. His letters to his parents, both from Wirksworth and Glasgow, as they evidence much of the power of the grace of God upon his spirit, a constant regard to God, and dependence upon him, and an earnest desire to serve the will of God in his generation, so they express a very great tenderness of them, and of their comfort and satisfaction.

He was as a father to his brothers and sisters, and very beneficial to all round about him; so much did holiness and love shine in his conversation, and so diffusive were the influences of both, that the good people of the neighbourhood would sometimes call his bouse the *' suburbs of heaven." He ga^e Bibles and other good books to many, with a charge to read them diligently, and allowed yearly money to a poor man in the neighbourhood to teach so many poor children to read ; with a strict obligation that none should know who did it. He was always careful not to give offence to any« very moderate in his opinions, and charitable in his thoughts and expressions concerning those he differed from, which gained him great respect from all sorts of people; and justly was he the more honoured by others, because he had always mean thoughts of himself, and was seldom satisfied with any performance of his

own ; still saying,'' It might have been better done by myself, but much better done by another."

Well, all this had a pleasing aspect; to see so much of the light and love of the upper world shining in this lower region ; and to see it in a man of strength and vigour, in the midst of his days, gave us a pleasing prospect, both of his further adTaoces in proportion to his continued progress; and bis long usefulness in his generation; but, alas I we most take the treasure of divine light as it is given us, in earthen vessels, in china dishes, which do not wear out gradually, but often break of a sudden, witboQt any previous decay : so it was here.

The* Doctor's constitution seemed firm enough, but I believe he had done himself a prejudice by studying in the night, and sitting up very late, often a great while after midnight A great scholar once said, he would willingly lose the learning be had got, upon condition he could recover the health he had lost by night studies. After he began to practise physic, that obliged him often to read late, which I believe did him no good.

But notwithstanding the strength of his coosdio-tion, he had himself an apprehension that he sboald not be long-lived. When it was urged by some of his friends to spare himself, he used to answer, that he believed he had but a very little time to live, and he was willing to spend it to the best purpose. When he was pleasing himself with the comfortable circumstances he was in, and particularly the great agreeableness of his dear yoke-fellow; he woald say, " Well, this is not likely to continue long, we must expect a change." This apprehension grew upon him, and he frequently spoke of it; it was bat a little time before he sickened, that he solemnly declared to some of his friends, that he looked opon death to be very near; adding, that he saw impiety come to such a height in this nation, that he feared some sore judgment would shortly come upon it, which God in mercy prevent.

He met with a French book which gave an account of the last hours of a young lady, a protestant, of sixteen years of age, not named, who died in France, with high expressions of holy joy and triumph: the book is entitled, *' Edifying Death." He was so pleased with it upon the reading of it, that he translated it out of French into English, and just finished it a day or two before he sickened; it is since his death printed at Shrewsbury, in three or four sheets.

After he came to Shrewsbury, he had not his health so well as he had in the country; was frequently indisposed with cold, but never under any threatening symptoms.

On Monday, February, 23,1707-8, he complained a little of a pain in his head and back ; however, he sat down to dinner with his students, as usual, after he had done his morning work, but he ate ver}' little; for it happened just before he sat down, that

1031

one • of the young nien sliowed bim a paper then newly pablished, of reflections upon the grand jury's presentment of the book called, ** The Rights of the Christian Church/' from which he took occasion all dinnertimcyand a good while after, to inyeigh against that book, and to warn his pupils against the pernicious principles of it, with a more than ordinary warmth.

Though he continued not well, yet on Tuesday he studied and preached publicly the week-day lecture, on Matt. Iy. 10. Thou shalt warship the Lord thy Godj and him ojdy shalt thou serve ;. ho apprehended his distemper to be a slight intermitting feyer, which would soon wear off, especially with the use of bark.

On Wednesday he gave a lecture to one class, but excQsed himself from the rest because of his indisposition, and walked out a little that afternoon; but it was with difficulty that he got home.

On Thursday and Friday he did not seem to be much worse, but prayed with his family even on Friday night, and was observed to be very particular, and asserting in his requests to God, that they might all be prepared for death and judgment.

On Saturday he confined himself to his chamber, yet did not seem to apprehend himself in any danger, nor did those about him.

On Monday some very good advice was had, and means used. His distemper was apprehended to be a nervous fever, and malignant; but seemed not to come to any extremity.

On Tuesday evening he sat up till almost bed-time, and having slept a little in his chair, when he waked, he said he had heard extraordinary music, far beyond what he had ever heard in his life. That was the first thing which gave those about him an alarm of his danger, for then it seemed that his distemper began to aflfect his head: next morning he became extremely delirious, so that he knew not those about him. A piteous case, that a soul of such great capacities and attainments, and now just ready to take wing to the world of perfect and everlasting light, should merely by a bodily distemper be put into such confusion as his was; and disabled to discover itself, as otherwise it certainly would have done, to the glory of God, and the edification of others. May bis living words be duly remembered and improved, for we have none of his dying words to keep account of.

Notwithstanding his delirium he slept much, and 80 sweetly on Thursday evening, that it was hoped it would do him good, but between ten and eleven o'clock that evening, (March 4,) he waked in an a^ony, and breathed his last within a few minutes; his aspiring soul hastening as it were out of a body, which not only, as always, detained him from the vision of God in the other world, (for while we are

at home in the body, we are absent from the Lordy) but now disabled him from the service of God here ; and what soul like his could bear to be any longer so fettered ?

What a house of mourning was his made that dismal night; what deep impressions this sudden stroke made upon his dear charge (as he used to call them) I cannot express, and I hope they will not forget. Sure he lived as much desired, and died as much lamented, as most men.

His remains were attended to the grave on Monday following, March 8, with universal lamentation. He was buried in St. Chad's church in Shrewsbury, close by the grave in which the worthy Mr. James Owen was buried not two years before.. Immediately after the body was interred, a funeral sermon was preached in his own meeting-place to a numerous congregation of true mourners.

I must conclude this sad account, as Mr. Fox docs the history of the death of the Lady Jane Grey:

Tv, qnibus, isia legas incertum est. Lector! ocellis; Ipse quidem, siccis, scribere non potui.

I hnow not, reader, whether thou canst read this without a tear; I can assure thee that it was not written without many tears.

Inscription on his Tombstone,

SAMUEL BENION, V. D. M. & M. D.

Whicksolife in Agro Salopiensi Natus, Collegii Glasguensis olim Alumnus, Quando Corpus suum hue demisit. Animam puram, piam, et modestam, Terrenis defascatam, et Coelestibus plenam, Omni-gen*^ Literature alte imbutam.

Glorias Dei.

In Concionando Evangelium,

Erudiendo Juventutem Studiosam,

Et Curando ^Egrotos,

Integre dicatum;

Non tantum suis, sed et omnibus charum;

In Christi Manus placide commisit.

Mar. 4. 170j

j^tat. Sua 3d.

SAMUEL BENION, V. D. M. and M. D.»

Bom at Whicksol in Shropshire, educated in the University of Glasgow, died in this town. He was pious, modest, and profoundly- learned, abstracted from the world; his mind was pure and heavenly. Wholly devoted to the preaching of the gospel, the instructing of studious youth, and the healing of tlio sick; doing all to the glory of God. Dear to his friends, and to all besides. He committed himself with devout tranquillity into the hands of Christ, March 4, ITOj^, in the 3dth year of his age.

* Minister of the Word of God, and Doctor of Physic.

A SERMON

PREACHED AT THE

FUNERAL OF THE REV. MR. FRANCIS TALLENTS,

MINISTER OF THE GOSPEL IN SHREWSBURY.

WITH A SHORT ACCOUNT OP HIS LIFE AND DEATH.

JUDE 21.

Looking for the mercy of our Lord Jesus Christ unto

eternal life.

Had I been left at liberty to choose my subject on this sad and solemn occasion, I should certainly have pitched upon some text or other that would have led me to show what a g^reat man (I might say, a prince and a great man, for such men as he, who have wrestled and prevailed in prayer, are Israel's princes with God) is fallen this day in our tribe, and what a great loss we have of him; some text that would have been proper to affect us with sorrow for the breach made upon us, which cannot but touch us the more sensibly, because we have been so lately wounded again and again in the same tender part. Though we have a great deal of reason with thankfulness to acknowledge the benignity of Providence, in continuing such a great blessing as his life was so long to us, yet his capacity for further usefulness being also wonderfully prolonged, we ought to look upon his removal as a further token of God's displeasure against us, and to lament it with a holy fear. Jacob's family so greatly lamented the death of Rebekah's nurse, who could not but be very old, that the place where they buried her was called Allon-hachuth — The Oak of weeping. Gen. xxxv. 8. What a large debt of grateful and honourable tears is owing then to one who has been so long a spiritual father and nurse in Christ's family! The longer we onjoy good men, the more we should love and honour what we see of Christ in them, and the greater loss we should account their removal from us. I should certainly raise up your mourning, could I but be instrumental to stir up your graces; yoiir love to God and his image, your zeal for Christ and his

kingdom: these would engage your moarniDg for the death of one who bore so much of God's image, and did so much good service to the interests of the Redeemer's kingdom among men in his day.

The notice God took of the death of Moses, Moses my servant is dead. Josh. i. 2. might probably have been my subject; and the rather, because, like Moses, in his advanced years, his eyes scarce 'vraxed dim ; and at length, like him, he died at the mouth of the Lord, Deut xxxiv. 5. Or, Elisha's lamentation for Elijah's departure, which, for my own part, I have reason to take up. My father, my father, the chariot of Israel, and the horsemen thereof. Or Ch rist's character of John Baptist might well have suited the occasion. He was a burning and a shining iighl. Nay, age being a crown of glory; the old age of such a one, who continued in his usefulness to the last, being a diadem of beauty to all his friends, one whose days spoke so well, and the multitude of whose years taught so much wisdom; it bad been no solecism, to have applied to ourselves the lamenting prophet's words. The crown is fallen from our heads; woe unto us, for we have sinned.

But our reverend father, seeking your edification, and not his own honour, has appointed the text now read to you to be the subject of my thoughts and yours at this time. He mentioned it to me a year or two ago, as that which he desired might be preached upon at his funeral, laying the emphasis opoa the word mercy: Looking for the mercy of our Lord Jesus Christ unto eternal life. For (said he) all my hopes of eternal life are built purely upon the mercy of my Lord Jesus Christ. I have nothing else to trust to. So that by this text, he being dead, yet speaketb. Hear, and your soul shall live.

Many and many a good word he has spoken io you in God's name, as feelingly and affectionately,

A SERMON, &c.

1033

as mach from Ihe. heart, and disoovering as much of a nataral care for yoar estate, as most men I ever heard ; now take this as his dying word ; and dying words should make Hying and lasting impressions: take it aa his last farewell; his legacy (I may call it) to this congregation, and a valuable legacy it is. After he had been 56 or 67 years labonring among yon in the word and doctrine, as opportunity favoured, with this word he breathes his last; this text he lives and dies by, it is his Cansummatum eit, and finishing his course, with it he finishes his testimony. Would you have the conclusion of the whole matter, and whatever you forget, will yon be sore to remember that it is this. Looking far tk^ mercy of our Lord Jesus to eternal life. O that you and 1 might hear attentively the instructions of it, might hear them from the grave, though it be a land of silence; might hear them from, heaven, not as the word of dying men, but of the living God, who has directed us not only what we must do, but what we may expect. Let the mercy of our Lord Jesus Christ be always before our eyes, and let the believing expectation of it fill our souls, be inlaid there: let these words be written on the tables of our hearts, as with a pen of iron, and with a point of a diamond. Looking/or the mercy of our LordJestis Christ unto eternal life,

I took it for granted that our deceased father, in the choice of this text, designed these two things;

I. To express the workings of his own heart, his own sentiments and devout aiTcctions, and to let you know that he for his part was a believing expectant of eternal life, and a believing dependant on Christ and his mercy for it, and continued so to the last, and had not changed his mind.

II. To impress the like on your hearts, and to engage and encourage you with the same things with which he found himself encouraged and engaged: he would have you also stirred up to seek for eternal life in Christ's mercy, and to seek till you find. He seemed desirous with the last blaze of his expiring lamp, if it might be, by the grace of God, (that blessed heavenly fire,) to kindle the same pious affections in you that his own heart was inflamed witli. O that I had more of his spirit! then I could the better lay before you his thoughts that took rise from these words. I have looked upon it as none of the least of the blessings of my life, that ever since I was capable of it, I have been more or less at times made happy with his conversation, and many an hour have spent, abundantly to my satisfaction, in fellowship with him ; and as it was his condescension, 80 it was my advantage, that he was very com-monicative of his observations and experiences, in &U his discourses full of Christ, and another world; so that I never parted frOm him, but I might have l>een the wiser and better for my being with him, and as much from him as perhaps from any friend

I ever had, might have learned both discretion and devotion, that is, how to converse both with God and. man. But if the countenance has for a while been sharpened by such a friend, as iron is with iron, alas, it grows dull again, and we want that liveliness when we have occasion for it. O that the blessed Spirit of God would bring this word home to my heart and yours, would open our understandings, and make our hearts to burn within us, so that from this precious line of sacred writ we may gather now, and lay up for a time of need, that honey which I believe this blessed'servant of God did in his own meditations suck from it, and may experience the same relish and power of it which we have reason to think he had the pleasure of. The Scripture is a full fountain, out of which we may draw as much water, and with as much joy, as others who have gone before us, who have recommended it to us to he our guide and stay, as it has been theirs. Streams from this rock followed them through this wilderness to Canaan, where the water will be turned into wine ; and they will not fail us, nor be to us as the brooks in summer, if we be not wanting to ourselves.

I. then. Let us consider this text, as recommended to us with the design, to express this good man's believing hope and expectation of eternal life, through the mercy of our Lord Jesus Christ, Having lived in faith, thus he died in faith, seeing the promised land afi'ar off, but embracing the promise of it as faithful, and worthy of all acceptation, very sure, and very precious; dying with the promise in his arms, and the life promised in his eye. This reason, this account he gives of the hope that was in him, with meekness and fear; that he hoped/or eternal life, and hoped in the mercy of our Lord Jesus Christ to bring him to it; and that this hope was to him as an anchor of the soul, sure and sted-fast, entering before into that within the vail, whither he himself is now entered.

It is the privilege and happiness of dying Christians, that they can look with ease and satisfaction on the other side death and the grave ; can see firm land, and a good land, beyond that rough and stormy sea, and this enables them to look death in the face, and to look down into the chambers of darkness, without change of countenance. They know not only whence death's commission comes, from their Father's hand, but whither it will bring them, to their Father's house, where they long to be. Dying is not to them as it is to atheists and infidels, " a great leap in the dark." No marvel, if from one who knows not, or receives not, divine revelation, we hear sad complaints of uncertainty, and how much the departing soul is at a loss: Dubius vixi^ anxiusniorior, quo vadam nesdo^^I have lived in doubts I die in anxietyy whither I am going I know not^ said one ; Animula vaguU hlandula^ qua nunc abibis in loca

A SERMON ON THE DEATH OF

— O my poor toul^ whither art thou now going, said another. And we have been lately told, that Mr. Hobbes, (that, Leviathan, that crooked serpent,) when, notwithstanding the vain hopes he had flattered himself with, that thoag^h old he should yet live a while, he was told, that he coald not continue long, wished, ** O that I conld now find a hole at which to creep oat of this world! "* Bat they who by faith baild on the foundation of the apostles and prophets, and are united to Christ, the chief comer-stone, have a holy humble confidence towards God in a dying hour, and having put themselves under a divine conduct, can easily leave the land of their nativity, in prospect of the better country, that is, the heavenly; and though, like their father Abraham, they go out not knowing whither they go, yet, like him, they go out with cheerfulness, knowing whom they follow, and being assured that he will show them the path of life. And though they cannot particularly describe the future bliss, which is a glory to be revealed, yet they are sure that it is enough to make them perfectly and eternally happy. And knowing whom they have trusted with all the concerns of their felicity, even the same whom tho Father has trusted with all the concerns of his glory, they know very well he is able to keep what they have committed to him unto that day, when it shall be called for; and be ready to receive that spirit, which they then resign to him, and trust him with. In the assurance of this, they can walk with a holy security through the valley of the shadow of death, fearing DO evil after death, and therefore fearing none in death.

Let this be observed to the honour of the Christian religion, and the everlasting gospel, on which it is founded, that thence are fetched such substantial powerful antidotes against the fear of death, as the best of the heathen moralists could never offer. The Platonists sometimes called their philosophy Medi-tatio mortis — Meditation on death, and taught their disciples to think of death ; but they could not teach them to triumph over it, as our religion teaches us, O death, where is thy sting ? Let it also be observed for our encouragement to diligence and constancy in the work of God, that so we shall have not only an entrance, but an abundant entrance, into the eterlast-ing kingdom. What is there in death to be dreaded, when it is only our passage to that eternal life, which through the mercy of our Lord Jesus Christ wc are looking and longing for.

And as it is the happiness of dying Christians, that they have the hope of eternal life to stay themselves upon in that darksome valley, so it will be for the glory of God, and the edification of others, if they tell what God has done for their souls, and leave behind them a testimony to the sufficiency of

• Dr. Kennet's account of the D. ofDcTon's fiimily.

the divine promise and grace from their own experience. Some, perhaps, may be invited into the wai« of religion, many, however, will be encouraged therein, when they see and hear with what ease and cheerfulness those who have been long walking in these good ways leave the world in expectation of the blessed hope. Some have thought it no less than a debt which at least the old disciples of Christ owe to those about them, to communicate to them the comforts wherewith they are comforted of God, in the believing prospects of the glory to be revealed. / believed, therefore have I spohen. Our deceased father has thus encouraged us to go on in the way pf God, by intimating to us, that he found abundant comfort and support under the apprehcsnsions of death approaching, in depending upon the mercy of Christ, and looking for eternal life through him.

When he intimated his mind that I should preach his funeral sermon, he added, that he would not have me to praise him; but,

I hope it will be no violation of that part of his charge, to take notice even of that prohibition to hii honour, his great honour; theverymentionof it (and I am obliged to mention it, because otherwise it might | justly be expected, that I should have spoken largely ' concerning his character) turns to his praise ; and my silence so restrained speaks aloud, that he was one of those humble in spirit whom honour will uphold ; one who sought not his own glory, nor cared to have a trumpet sounded after him, any more than before him, Digito monstrari, et dicier hie est — pointing him out with the finger, and saying. This is the mmm ; bat would rather do what was praiseworthy than be praised for it By this it appeared, that he endeavoured to approve himself to God, and was therefore dead to, and looked with contempt apon, the applause and commendation of men; and that be lived a life of sincere repentance and self-judging, as the best Christians do; and was far from being like Saul, who, even when he owned his guilt to Samuel, saying, / have sinned, added in the next breathy yet honour me now before the elders of my people, 1 Sam. xv. 90. And that he was one of those Christians inwardly, whose praise is not of men, not courted or desired of men, but of God, and who make sure a witness in heaven, and a record on high, and then reckons it a very small thing to be judged of man*s judgment. Herein let us be followers of him, as he was of Christ: let us not search our own glory, for it is vain glory, nay, it is not glor^', it is glory that will be turned into shame; bat let us with a single eye aim at God's glory, and then that will reflect true glory upon us, and everlasting^.

He who does but act a part in religion, may conclude as that heathen emperor did, with Valetr tt plandite — Prosper and applaud, the language of the

THE REY. MR. FRANCIS TALLENTS.

1035

sta^e ; but be whose heart is upright with God, though he reckons a good name better than precious ointment, especially that at the day of one's death, yet he is so intent upon his acceptance with God, that the other is as nothing to him; well knowing, that tme honour after death arises not from men's eulogiums, but from Christ's Euffe-^eommen-fUtian: if our Master say, Well done, the matter is not great what oar fellow-servants say.

Kor will it (I hope) be any Tiolation of his charge to leave it to his own works to praise him in the gates; they do it, they will do it, further and longer than any thing I can say will. Generations to come will mention him with honour, for his View of Univer-* sal History, that copious comprehensive work, which takes in all the generals, and in a manner touches most of the particulars, that have swelled the numerous volumes of historians; sure never was so much learning, so much reading, crowded into so little a compass; never was one page in two columns so well filled: it is a work confessedly exact and elaborate, and of general and of lasting use. Let that fast performance praise him for his knowledge, jadgment, and great industry.

Let his Sure and Large Foundations, bis History of Schism, and the Defence of it, praise him for his catholic charity and moderation, and that healing temper which, as far as it prevails and has the ascendency, will extinguish heats, accommodate differences among Christians, and bring and keep ^ood people together in love; conformable to the design of oar blessed Redeemer, who died that he might gather together in one the children of God, who under several denominations were scattered abroad.

Bat besides these works of his, I hope the good success of his ministry in this place will praise him, and the remaining fruit of it will be his honour, as well as your comfort and advantage. Recollect what you have heard from him, and live It over. Yoa have fully known his doctrine, manner of life, faith, charity, patience; continue therefore in those things which you have learned, and have been assured of, knowing that you have learned them of ODe who well understood them himself, and with a very tender concern for your souls pressed them upon jou. Abound therefore in the fruits of righteousness, and so commend your keeping; make it appear yoo have been well fed with the bread of life, and nourished up with the words of faith and good doctrine, by your holy heavenly conversations, your sobriety, justice, charity, meekness, humility, and <ixeroplary walking in every thing, which will be an ornament to your profession, and the st&nding praise of yoor ministers who are gone; whose good preach-in;^ will best survive them, and be best attested, in your good living. If at any time you are tempted to do an ill thing, remember you have not so learned

Christ, but have been better taught the truth as it is in Jesus. If I may not praise him who is gone, thus you may, and others, who thus see your light shine before men, will glorify your Father which is in heaven.

Though I may not praise him, yet I hope I may put you upon praising God for him. Men, the greatest and best of men, are but what the grace of God makes them; all their light they borrow from the Father of lights, all their oil from the good olive. They are ready to own it themselves, By the grace of Gody I am what I am; I live, yet not J; I laboured, yet not I: now, if we give the glory of that grace to him from whom it is derived, and to whom the praise of it belongs, whatever honour that reOects at second-hand on the chosen instruments of that grace, we do but our duty. St Paul never flattered his friends, yet we often find him thanking God for their faith and hope, their love and patience, nor did ho court their applauses of him, he was far from it; yet he desired that thanks might be ipven by many in his behalf, for what God enabled him to do and snfler in his cause. That just praise of men turns to a good account, which makes God its centre, and runs up all the streams to the fountain. Not unto uif O Lord, not unto ui, hut unto thy name give glory.

You of this congregation have reason to bless God for your ministers, for their gifts, and g^ces, and serviceableness to yop. Glorify the God of Israel, who has given such power unto men, and gave men of such power to you. When you reflect with a melancholy thought, upon those dark providences which have of late removed from vour head two faithful ministers in the midst of their days, and great usefulness, take occasion thence to bless God for that kind and gracious providence which continued one among you to a good old age, and continued him in his usefulness to the last. Thus God has tried you with a variety of instruments; yon have at the same time been blessed with the gravity and authority of a Paul, the aged, and with the vigour and liveliness of a Timothy, who, as a son with the father, served with him in the gospel. Each age has its advantage; if both have been advantageous to you, you have a great deal to be thankful for; if neither, yon have a great deal to answer for. But whether they who piped unto you, or they who mourned, have gained their point, or no, Wisdom will be justified of her children.

The sons of the prophets have reason to bless God, that ever they had such a father, such a guide, such a counsellor, such an example: I am sure I have, who am less than the least of them. May the mantle of this Elijah clothe those who are left behind, that we may walk in the same spirit, walk in the same steps; and that we may show forth the thankfulness of our hearts by the conformity of our

A SERMON ON THE DEATH OF

liTes to that holy religion, wherein we have been instnicted by those who were the gaides of our yoath, and by oar steady and constant adherence to the gospel of the grace, the free grace, of God, which they lived and died by.

I am sure, it is no transgression of his charge, (for it most be what he chiefly intended in the choice of this text,) to observe the testimony which, I think, he bore to some of the most precious and peculiar principles of our holy religion, in making these words his own ; for this will be for your edifying, if it be not your own fault.

Christ and heaven are the peculiarities of the gospel; there, and there only, do we find the doctrine of a Mediator between God and man, and of eternal life ; it is by that light only, that these great things are discovered, which were hid from ages and generations ; it is on the truth of that word, that our belief of these does entirely depend. Much of God, and his glorious attributes and perfections, may be learned by the light of nature; and many excellent truths concerning him may easily be spelled out of the book of the creatures; many who learnt no higher than that book, said great things concerning the Creator. Much, likewise, of the present pleasure and advantages of virtue, may be learned from the dictates of natural conscience, and the universal experience of mankind: but it is only by the glorious gospel of the blessed God, that crown and centre of all divine revelation, that life and immortality are brought to light; by it only we come to be acquainted with Christ and heaven, heaven as our end, and Christ as our way. The knowledge of these is that true wisdom, of which the depth rat'M, It is not in me; the tea taith^ It is not in me; and which the topaz of Ethiopia shall not equal. These are the things of the Spirit of God which the mere animal man receiveth not It is only by the New Testament, that blessed character of divine grace, that we come to be interested in Christ, and entitled through him to eternal life, which makes the Christian merchandise better than the merchandise of silver.

These are the two things which the faith of a Christian in a special manner fastens upon, the great Saviour, and the great salvation wrought out by him; these the eye of faith looks upon ,* these the hand of faith lays hold on. What is the faith we live by, but the faith of the Son of God, and that faith is the substance of things hoped for, and the evidence of things not seen. What else is true Christianity but a believing dependence upon the mediation of Christ, with a devotedness to his conduct and government in every thing; and a believing expectation of the glory to be revealed, with a careful and diligent preparation of ourselves for that glory.

O what a holy fire of love to Christ and desire toward heaven, was kindled by tliis faith in tbe breast of this good man; how did be himself feel it

glow; how did those who oonverBed with him see it flame; how did he breathe Christ, and breathe toward heaven, cTcn to the last breath. Let us submit to the power of the same faith, and we shall experience the fruits of it. There was another Scripture which his heart was much upon, when he saw the day approaching; and that included Christ and heaven too, it was that close of the apostle s triumph over death and the grave, Thentha be to God^ who giveth ns the victory (that is, brings os to hea> yen, for till we come thither, we have not qaile overcome) through our Lord Jesus Christ: bat in this he chose to express to you the faith in which he died, loohing for the mercy of our Lord Jesus Christ unto eternal life.

Give me leave to improve the dying testimony of this great scholar and Christian, for the honour of pure Christianity, and the first principles of it. Id many causes one aged witness is worth twenty young ones. We have here an aged witness to produce on religion's side, who has affinned it upon his death, that the mercy of our Lord Jesus CArisi unto eternal life is what may be looked for with the greatest assurance and desire by all the faithfal ser* vants of Jesus Christ. Ash thy father then, and he will show thee, thine elders, and they will tell ikeCf that they have found, and so wilt thou, no righteousness and strength to be depended upon but in Christ; no happiness and life, but in heaven. Those who plead religion's cause have antiquity on their side, and the wisdom and experience of the ancients, and may boast as Elipfaaz does. With us are the grey^ headed, and very aged men. The longer men live in the world, the more experience they have of its vanity, and insufficiency to make them happy, and that drives them to set their hearts more on heaven; and the more experience they have of their own weakness and inability to help themselves, and that drives them to rest more upon Jesus Christ, and bis mercy and grace. Let this recommend religion to us, that those speak well of it who have had a long acquaintance with it. Polycarp, that blessed martyr, who in the first ages of the church sealed the trath with his blood at Smyrna, being vehemently urged by the proconsul to renounce his religion, and as an evidence of it to speak ill of Christ, replied to this purpose: " Fourscore and six years I have served Christ, and have always found him a good Master, how then can I speak ill of him now V Here was one who somewhat longer, even to his 89th year, had been drawing in Christ's yoke, and witnessed from his own experience that it was an easy yoke; and that in the service of Christ he was borne up and comforted. Hiring and dying with the expectation of bis mercy, even to eternal life.

There are six great truths contained in this text, at least by implication, which he did in eflect bear his testimony to in the choice of it, and they are not

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matters of nice and eariotts specolation, which exercise the wits of the learned, nor matters of doabtfal disputation, or strifes of words, which too often en-g^^e the passions of the litigions; no, he was none of those who troubled the minds of the disciples with SQch things, bnt was himself filled, and desired to fill otbers, with the great things of God, the weighty matters of the law and gospel, which are all oar salvation, and therefore should be all our desire; nor did he spend his seal upon any thing but what all ^ood Christians are agreed in, whatever different sentiments they may have, andgOTcrn themselves by, in lesser things. Call therefore, if there he any that tDiii annoer you, and to which of the saints will you turn ? Tarn to which you will, of whatever denomination, (for, far be it, far be it from us to think, that those of our own are the only ones,) and you will And they all agree in these principles of the oracles of God, which I gather from this text, which he who is ^one bore his dying testimony to, and which, if mre that survive were but more governed by, we should be every way better both in heart and life, and more loving and charitable to those we differ from in lesser matters, since the things wherein we differ are so few and small in comparison with the many and great things wherein wo are agreed.

I. That there is another life after this. This is plainly implied in the mention which the text makes ef eternal life. For we are sure that this present life is not eternal; it is short, and transient, and hasieu' ing away; and they who say, they look for eternal life, declare plainly that they believe there is another country to which they must remove, and in which they must reside, besides this through which they are now passing. And I the rather lay this down first, because our deceased father particularly appointed, that the motto engraven in the rings to be given at his funeral, should be this, ** There is a life after this." God by his Spirit engrave it in all our hearts. With this word-he comforted himself while he lived, and designed to instruct and admonish us, who for a little while are left behind. The plainest truths are the most precious, and carrying with them the most convincing evidence, should be the most powerful, and have the most commanding influence upon us; such a one as this, worthy indeed to be written in gold, and to be to us as the signet on our right hand, ever with us, and continually before us. And do we indeed believe, that there is a future state, a life after this? that besides this world of sense we are conversant with, there is a world of spirits we are allied to, and must have our everlasting abode in ? that when we have passed through this world of work and probation, we must certainly go to another world of reoompence and retribution, and must receive according to the things done in the body? We say, we believe the life of the world to come; but we think of it so seldom, so slightly,

though sure, though near, though just at the door, we consider it so little, and are so little influenced by it in the management of ourselves, that it may well be asked, do we indeed believe it? Show me thy faith by thy worhs.

Do we believe there is another world, that we must all be shortly lodged in for eternity? What! and yet so fond of this world, as if we were to be here always? and so mindless of that, as if we had nothing to do in preparation for it? What! and yet do so much every day to unfit us for that life, and so little to acquaint ourselves with the employments and enjoyments of it ? What! and yet think so little of death, which will very certainly, and may very suddenly, remove us to that world? O that we were all more confirmed in our belief of another world! and were so wise as to consider our latter end; or, as it may be read, onx future state. Then should we pass more safely and comfortably through this world, and at length out of it

It is sad to see many, even when they are under the sensible symptoms of their approaching change, and already taken in the custody of death's messengers, still full of this life, solicitous about it, in love with it, and very loth to think of parting with it, or to hear talk of another. Our deceased father has set us a better example, and by his weaned ness from this life, showed how much his eye and heart were upon another. Often has he charged his friends, those at a distance by letter, and those about him by woid of month, not to pray for the continuance of his life; though it was as far as any man's of his age, from being made either uneasy to himself or unprofitable to others: by which it appears he was satur dierum-^full of days; according to that promise made to them, who set their love on God, with long life was he satisfied. And what was the language of Job's corruptions concerning his present state, was the language of his graces; / loathe it, I would not live always in this world, having a desire to depart and to be with Christ, which is far better,

2. That in the other life, there is a state of perfect and perpetual bliss, prepared for and secured to all good Christians, who live and die in the fear of God, and in the faith of Christ. The eternal life the text speaks of, is not only an immortal being; the damned in hell shall have that for the perpetuating of their misery, their worm dies not, therefore they die not; but an immortal blessedness, adequate to the enlarged capacities, and commensurate to the never-failing duration, of that immortal being.

We may firmly believe, upon the credit of eternal truth, which all the saints in all ages have set their seals to, and ventured their souls upon, that all those who, by a patient continuance m well-doing, seeh for glory, honour, and immortality, shall obtain eternal Hfe, There is an everlasting perfection of joy and satisfaction, which all those that are duly

A SERMON ON THE DEATH OF

prepared for it in this world, shall certainly be pot in the possession of in the other world; consisting^ in the immediate irision, and complete fruition, of God« as their God; a crown of immortal glory that will never wither; a kingdom that cannot be moved; an inheritance soch as never was on earth, no, not in Canaan, no, not in Eden itself; inewrruptihle^ imi2«-fiUdy and that fadeth not away, reserved in heaven for all obedient believers; the prospect of which is now a sufficient balance, and the enjoyment of which will then be an abundant recompence, of all their services, sufferings, and self-denials; all their toils, all their griefs, all their losses, heaven will make amends for all.

And do we indeed believe this ? Why then are we so careless to make sure our title to this happiness ? Why do we take so little pains to work out our salvation ? Why do we so eagerly pursue the good things of this world, as if they were the best things, and rest in them as if they were our portion and our heritage for ever ? Have we any good hope, through g^ce, of his happiness, why then do we go mourning from day to day under the burthen of worldly crosses, as if the glory to be revealed had not enough in it to countervail the sufferings of this present time? Let the experiences of the saints, who have not only been kept from fainting, by believing that they shall see the goodness of the Lord in the land of the living, but in the prospect of it, have been enabled to rejoice in tribulation, direct and encourage us to build our hope on the same foundation, and draw our joy from the same fountain.

3. That our present state is a state of expectation; even the greatest and best saints in this world are still looking for something yet to come, which will make them greater and better. It is certainly true, we are not yet entered into rest, we are not at home. How well soever it is with us in this world, and how easy soever, and well pleased, we are in our present state, there is still something we are to look for, and wait for; something above this world, something beyond it: the best are not so holy as they would be, nor reckon themselves to have attained, or to be already perfect; but they are still pressing forward toward the mark: the most comforted are not so happy as they would be, and expect to be, when that which is perfect is come. They who deal with God, de^l upon trust, for something out of sight and in reversion, after one life; and must wait till the harvest for the return of their seed, and till the evening for the reward of their work, not of debt but of free grace. ^

With what a generous contempt should we look down upon the body and the world, if this truth were duly considered? What have we here, and whom have we here, that we should call this our rest? Though the human soul is conscious to itself of an innate inclination to its body, yet the sancti-

fied soul, being touched with the loadstone of divine love, is conscious to itself of a predominant ioclina-tion to its God, and its kindred in the upper world; and therefore, even in the body, when it acts like itself, and agreeable to the principles of its new nature, it complains it is not in its centre, in its ele-ment; it is not what it would be, nor where it woald be. Instead of reposing itself and bein^ pleased, it g^ans, being bnrthened, longing to be absent fnmi the body, as well as it loves it, that it may be present with the Lord. The delights of sense, and all the amusements and entertainments this earth can afford, are die despised crowds through which the soul, thus big with expectation, presses forward in pursuit of everlasting joys. Even holy ordinances, though a day in them is better than a thousand elsewhere on earth, yet they are but the highvraya through which we pass along to this eternal life, and go from strength to strength, till we appear before God in the heavenly Jerusalem: they are but means in order to a further end, in the use of wfaicb we an still looking, still waiting for the consolation oi Israel.

This faithful servant of God was much in this expecting frame. That text on which he preached at my father's funeral almost twelve years ago, he seemed to have much upon his heart, and often repeated it. We which have the firtt fruits of the Spirit ^ evcii we oureelvee groom within oureelvee, waiting for the adoption. And the last sermon he preached, the day before he sickened, and not twenty days before his death, was to the same purpose, on those words of the lamenting prophet. It is good that a nutn skouid both hope and quietly Moait for the salvaiian of the Lord. I perceive by the notes of it, it was newly meditated. He intimates towards the close, that he had been upheld many years by that hoping, and quiet waiting for divine salvation, and had found peace and holy security in that way; and his notes conclude with Hab. ii. 3,4. The vision is for an appointed time, and at the end it shall speah, mnd shall not lie; though it tarry, wait for it ; because it will surely come, it will not tarry. Thus did he encourage his own faith and patience to hold out yet a little while; and his last breath here concurred with that of the dying patriarch, when he was blessing his sons, / have waited for thy salvation, O Lord, Gen. xlix. 18.

4. That we have all need of divine mercy, are for ever undone without it, and must depend upon that for all the good we hope for, here or hereafter. W> must never expect life, much less eternal life, but through meray, infinite meroy. We all lie at €k>d's merey; he has all the advantages both of law and strength against ns; our destruction would be no wrong or injustice to us, no difllculty or loss to him. We are sinners, miserable sinners ; are charged with guilty and cannot deny the charge, cannot confess and

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astify, caonot g^ve security to answer the law; nor lave we any arts to evade either its cognizance or ts sentence; we have no pica to pat in that will land as in any stead. Tboa^h we thoaght oarselves ightcous, yet darst we not answer; for God knows hat ill by as which we know not by oarselves, and herefore we must make sapplication to oar Judge,* md cast oarselves entirely apon his mercy; which ve need not be afraid to do, for he has proclaimed lis name €hracioH9 and Merciful^ and is particularly }leased with those who hope in his mercy,^ and in )bedience to his will humbly refer themselves to it All oar comfort and happiness we mast look for rrom the mercy of God, that mercy which is so often said to endure for ever, because the fruits of it are Dverlasting. The chosen vessels are said to be ves-fels of mercy ,*« and the people who are taken into covenant with God, are said to obtain merey.^ It is accordmp to his merey that he hath saved as,* and bath begotten us again to a livtly kopeJ Blessed Paul himself attributes both his fidelity and his constancy to divine mercy; / ehtainedmereyoftke Lord to he faithful fi and a$ we have received mercy we faint not.^ Thus even the New Testament, which brings in the everlasting righteousness, yet teaches us still to have an eye to everlasting mercy, for pardon and peace, for grace and glory. The poor publican's prayer, God be merciful to me a sinner,i is what the best saints have set their heartiest Amen to, and have blessed God, that we find it upon record in the gospels as an answered prayer; and that he who prayed it with a humble, broken, penitent, and obedient heart, went to his house justified.

Thus this good man finished his coarse, under a deep sense of his need of the mercy of God. I shall not forget with what solemnity he said to me, when I was with him a few days before he died, and he vas so weak, that he conld say but little; " Here I lie, endeavouring to renew my repentance for all my sins, from my beginning to this day, and I would not think, that my weakness and illness should excuse me from the exercise of repentance." And «ben I was praying by him, that God would support and strengthen him, he softly put me in mind to pray, that his sins might be forgiven him. It is related both of St. Austin and of Archbishop Usher, those two g^reat men in their day, that on their death-beds they lamented their sins of omission. Those who thus hnmble themselves shall be exalted.

5. That it is only from Christ, and through Christ, &od in Christ, that we poor sinners can hope to find mercy. The mercy we must be saved by, if we be Kved, is the mercy of our Lord Jesus Christ; it is tbat we most have an eye to, it is that we must depend upon for eternal life : mercy put into the hand of a Mediator, procured by him for us, conferred by

• Mix. i& b P& Hi. la « Rom. ix. 33. d I Pet ii. ' Tit lit. A. f I Pet i. 3. v I Cor. vii. 35.

10.

him upon as; he received the gifts of mercy for men, he gave the gifts of mercy to men,^ even the rebellious. The Father has set him at his right hand; for by him he reaches forth his mercy to the children of men, and he is so entirely intrusted with the disposal, that it is called his mercy.

The mercy of Christ appears very illustrious in his whole undertaking, from first to last; it was in his love, and in Bis pity, that he redeemed us, that he took this ruin under his hand. He assumed our nature, that he might be toached with a compassionate feeling of oor infirmities. All his miracles were acts of mercy as well as acts of power, and instances of his kindness and good-will toward men. All the invitations he gave to poor sinners to come to him, and the promises he has made for their encouragement, are the breathings oi his mercy. In all his offices his mercy shines. Is he a prophet ? He can have compassion on the ignorant;' and they wha loarn of him, will find him meek and lowly. Is he a priest ? He is a merciful as well as faithful High Priesf Is he a king ? He comes to us meek, and having salvation." It is the mercy of the Redeemer that runs through the whole work of redemption, and is the support and joy of the redeemed. The apostle speaks of the meekness and gentleness of ChristyO* as one of the most precious and powerful considerations vrith all good Christians, by which they ought, to be influenced as much as by any thing.

The great design of the gospel is to exalt Christ, by showing, that all the favours we are now to expect from God pass through his hands, and we are beholden to him for them. It is through his blood that we receive forgiveness of sins; he is our peace, and from his fulness we receive grace for g^ace. The Father has committed not only all judgment, but alt mercy, to the Son, that all men might honour the Son, by applying themselves to him, and resting on him; to whom the Father has given power over all flesh, on purpose that he might give eternal life, and all the preparatives for it, and earnests of it, to as many as were gpiven him. Would we receive mercy, we must go to Christ for it; for he is all in alL All our springs are in him, and we most acknowledge our obligations, not only to his merit, but to his mercy, and that gpreat love wherewith he loved us; for it is owing to his rich mercy that we have interest in his merit, and benefit by it; and this we ought to be made more and more sensible of, that we may find oarselves for ever engaged to love him, and live to him, and to cast all our crowns at his feet. Thus is boasting effectually excluded, and all flesh forbidden to glory in his presence. It is of the Lord*s mercies, the Lord Christ's mercies, that we are not consumed, that we are not fire brands in hell; and it is because his compassions fail not, and are

h 2 Cor. Iv. 1. { Luke xviii. 13. k Ps. Ixviii. 18. i Heb. v. 8. m Heb. ii. 17. n Zech. ix. 9. 03 Cor. x. l.

A SERMON ON THE DEATH OF

nekf every mommg, that we coDtinae hitherto, that we are supported under oar burthens, comforted in our sorrows, have our daily infirmities pardoned, and the willingness of the spirit accepted, notwithstanding the weakness of the flesh: and if ever we get to heaven, that must be called the mercy of our Lord Jesus Christ, which will eternally remind the glorified saints how miserable they had been if Christ had not stood their friend. The heft man in the world, when he comes to have his everlasting state determined, will certainly be undone if Christ be not merciful to him. And therefore St. Paul prays for Onesiphorus, who by his charity had lent to the Lord, not that he might have justice done him, but that he might find mercy of the Lord in that day.' If the merciful be blessed, it is not because they are men of merit, but because they obtain mercy i with the Lord Jesus. Son of David, have mercy on us; Jesus, Master^ have mercy on us; must be tlie breathings of our souls, even to the last; living, dying, and in the judgment

This was it that our deceased father was full of. To him to live was Christ; the mercy of Christ, and the merit of Christ. It was but a few weeks before he died, that he gave this thesis to a candidate for the ministry, to be maintained at his trial for his ordination, Justiiia qua coram Deo sistimus est justiHa Christi Mediatoris — That we cannot appear before God in any righteousness of our own, but Christ's merit is our only righteousness, and for that we are ever indebted to his mercy. '* None but Christ, none but Christ''

6. That the mercy of our Lord Jesus Christ is as necessary to the finishing of the work of our salvation, as it was to the beginning of it We not only receive the mercy of Christ in our justification, sanctification, and present comforts, but we look for it still, even unto eternal life; we depend upon that to bring us to heaven, to preserve us to that kingdom, and to present us faultless before the presence of his glory with exceeding joy.

Christ's mercy may be looked for even to eternal life; for whom he loves, he loves to the end, loves them into heaven, that world of everlasting love; for his gifts and callings are without repentance. The vessels of mercy shall be vessels of honour; and though they commit iniquity, they shall be brought to repentance, so that mercy shall not depart from them. Grace in the soul is the work of God's own hands, which he will not forsake, because his mercy endures forever, and he will perfect that which concerns us. As for God his work is perfect; it began in mere mercy, rescuing a malefactor from death ; but that mercy will proceed till it crowns a friend and favourite vrith endless glory. TAit day thou shalt be with me in paradise.

p2Tim.l.ia

Let this mercy, therefore, be depended npon to thJ last, and let us have our eye ever towards it; let doC the strongest and most experienced Christians thinkj their own hands suiBcient for them, or imagine ikad if Christ's mercy will but help them so far^ they, can then shift for themselves; no, if that mercy be! not drawn out to eternal life, we are nndoDC. If the same who is the author be not the finisher of oar' faith and hope, they will never be perfected in vision and fruition. If goodness and mercy do not follow us all our days, even to the last, we shall never reach to dwell in the house of the Lord. To it, therefore. let us commit the great trust against that day, and depend upon the same kind and mighty hand that laid the foundation of this great work, and fastened the comer-stone of it, at length to bring forth the top-stone with shoutings, and eternity itself will be short enough to be spent in crying, Grace, grace io it

And thus I have briefly touched upon those great truths, to which it should seem this faithfol witness designed to bear his dying testimony in choosing this text; andwe know that his witness is trae, and I hope we believe, not for his saying only, but that we have heard them ourselves, tasted the sweetness, and felt the power of them in our own hearts; which is the most convincing evidence to us of the tmth of them. But if indeed we receive these truths in the light and love of them,

(I.) Let us bless God that they are so clearly revealed to us in the Scripture. Blessed are onr eyes, for they see the joyful light, our ears, for they hear the joyful sound, of Christ and heaven; things not only hid from the wise and prudent, who despised them, but from prophets and kings, that desired to see them, and might not Bless God that we see eternal life set before us, and not set out of onr reach, while we see Christ undertaking for us, able to save to the uttermost, and as willing as he is able.

Let us, therefore, give diligence to get the knowledge of these great things, and grow in oar acquaintance with them; let us more firmly believe the gospel doctrines concerning Christ and heaven, forther are faithful sayings, and more familiarly converse with them, for they are worthy of all acceptation. Let men of learning learn Christ; let men of business understand this business; for without this, the most learned men at their end vrili be fools, and the richest men at their end will be beggars—beggars in vain. The gospel of Christ is the same to the wise and the unwise, to the Greek and the barbarian. The greatest wits and statesmen are not above the knowledge of Christ and heaven, and that knowledge is not above the capacity of the meanest who seek it faithfully. Set your hearts therefore unto all the words which are testified among you this day, Deot xxxii. 46. for believe it, they are matters of life and death.

slbtt v.r

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(2.) Let us bless Ood that they are so well attested by the experiences of wise and good men. Though our faith stands not upon any human testimony, yet it is an encouragement to us to venture our souls upon the same foundation that so many have, to their unspeakable satisfaction, ventured theirs.—Some who have traversed the vast region of human learning, have owned with Solomon, that the increase of it has been but the increase of sorrow, and they have foand no true joy but in the doctrine of Christ. Mr. Selden was confessedly one of the greatest scholars of his age, and on his death-bed expressed himself to this purpose to archbishop Usher—^That he had in his time taken a great deal of pains in searching after knowledge, had surveyed most parts of the learning of the sons of men; but in all the books and manuscripts he was master of, he found nothing wherein he could rest his soul, save the Holy Scripture, and that passage was especially comfortable to him. The grace of God which bring -eth salvation, hath appeared to all men, teaching us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, looking ,for the blessed hope. Tit. ii. 11—13. We have now parted with one who was as well acquainted with books and men, and had improved as much by that acquaintance) as perhaps any man I ever knew; yet he counts all but loss, that he may know Christ, and win Christ, and be found in him; and that which yon see gave him the greatest satisfaction in his dying moments, was an expectation of the mercy of oar Lord Jesus Christ unto eternal life.

Look upon it as the testimony of a minister, who has often in Christ's name called npon you to lay hold on eternal life, and to make that sure. Now you see he urged you to nothing else but what he did himself; he directed you io Christ and his mercy, and there he reposed himself. Therefore the ministry is committed to men like ourselves, because they having souls to save as well as we, we may hope they will deal for our souls as for their own, and direct us to build upon no other foundation than vhat they themselves build upon, and will speak what they themselves have seen, and testify what they have themselves known. Your ministers who are gone, embarked for another world in the same vessel which they have often persuaded you to embark in, and have thereby showed they were in earnest with you.

But if we receive the witness of men, the witness of God is greater; men may be deceived, but God caoDot: by faith receive his testimony, and so set to yonr seal that he is true: and this is the record, it is the sum total which all I have said amounts to, that God kaih given ns eternal life, and this life is in his Son,

II. I come now to consider this text as recommended to us, with design not only to express the

3 X

workings of his heart towards Christ and heaven, but to impress the like workings on our hearts. And so the words come in here as an exhortation to this duty of looking for the mercy of our Lord Jesus Christ. The former is in order to this. They who have themselves tasted of the mercy and grace of Christ, cannot but desire that others also may taste of it. True grace hates monopolies, and desires not to eat its morsels alone. Sinners entice you to cast in your lot among them, and tell you, you shall find all precious substance, and fill your houses with spoil; but they lay wait for their own blood, and their end will certainly be bitter as wormwood ; hearken to the invitations of the sons and heirs of heaven, and |>e persuaded to cast in your lot among them, for yet there is room; in Christ and eternal life, there is enough for all, enough for each, enough for you, and you will all be welcome. Your deceased pastor was himself so fully convinced of the reality and certainty of unseen things, that he earnestly desired you also might be convinced of them, and that none of yon might perish in ignorance and unbelief concerning them. He had such pleasure in looking for this eternal life, and such satisfaction in relying on Christ for it, that he wished you the same pleasure, the same satisfaction. It yielded him solid substantial comfort on his death-bed, which renewed the inward man, even then when the outward man was decaying. Then he said with thankfulness, that through the grace of God, he had abundance of peace; and that his heart was as full of joy as it could hold. Let this encourage you to follow him and others, who are now through faith and patience inheriting the promises. He had hope in his death, and you have reason to think he is now happy; be you holy, and you shall be happy too. Heaven is not intended only for good ministers, but for all good Christians who now have their conversation in heaven. The crown of righteousness shall be given, not only to such grtat men as St. Paul was, but to all those who love Christ's appearing; who love his first appearing, and are thankful for it; his second appearing, and long for it. Christ has opened the kingdom of heaven to all believers, and excluded none who do not exclude themselves; put in for it therefore, and resolve not to take up short of it. Would you die the death of the righteous ? live their life. Would you have your last end like theirs? let your present way be like theirs. Follow their faith, who made Christ the end of their conversation, who, what he was to them yesterday, will be the same to us to-day, and to them and us for ever. Whatever you heard or saw in your aged minister that was instructive and exemplary, transcribe it into your own hearts and lives, and thus let him still live among you; and then death, which has parted him from you a while, to make yon amends, will shortly fetch you to him.

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When he ordered that this text should be preached upon at his funeral, he withal gave direction, that I should take some notice of the foregoing words, and observe something from them for your instruction. And, I think, this will be the most proper place to do it, in order to your attaining a well-grounded hope of eternal life. The context is this, (v. 20, 21.) But ye, beloved, huilding up younehei an your most holy faith, praying in the Holy Ghoit, keep yourselves in tlie love of God; and then continue looking for the mercy of our Lord Jesus Christ unto eternal life. From all which I shall now in the close, give you some directions, and I beseech you, suffer the word of exhortation, and submit to it. Now though Providence has prepared the ground, (and those hearts are hard indeed, that will not be softened by. the death of two such ministers so near together,) I would hope, the seed of the word might take root, and bring forth fruit.

1. Lay a good foundation in holy faith, and the love of God. This is supposed in those exhortations to build up ourselves on our most holy faith, and to keep ourselves in the love of God, See that you be well principled, that the root of the matter be found in you, else you cannot be fruitful in the fruits of righteousness. Let our holy faith in Christ lead us to the love of God, as reconciled to us through him.

Firmly believe the doctrine of Christ, embrace it, rely upon it, be delivered into it as into a mould, receive the impressions of it, and submit to the commanding constraining power of it Let your faith particularly receive Christ, and rest upon him, as your Prophet, Priest, and King, and resign yourselves to him to be ruled, and taught, and saved by him. Let it be a faith unfeigned, and not a bare profession, a faith that purifies the he^rt, then it is a holy faith. The doctrine we believe is holy, let us be sanctified by it. It is faith that overcomes the world, quenches the fiery darts of Satan, realizes unseen things, establishes the heart, and keeps us from fainting; neither circumcision avails any thing, nor uncircumcision, but this holy faith is all in all. We have no benefit by divine revelation, that great blessing of the world, without faith, no more than we have by the light of the sun without eyes. The word preached will not profit, if it be not mixed with faith.

Let this faith work by love, such a reigning love of God in your hearts, as will eat out all sinful self-love, and the love of the world, and will kindle in you a holy fire of devotion to God, and zeal for his honour in every thing; such a love as will make the keeping of all his commandments easy to you, and particularly that of brotherly love; get this love shed abroad in your hearts by the Holy Ghost, and do all you do in religion from that principle. f 2. Build upon this foundation, else in vain was ^ the foundation laid. Ye beloved, who have escaped the snares of the scomers, he is speaking of in the

verses before, and are contending for the faith cunce delivered to the saints, Jude 3. think it not enough that you have and hold the true religion, bat be still building up yourselves on your most holy faith.

Proceed upon the good principles that through grace are laid, and act in oonformitj to them, as those who in all you say and do are governed by conscience, and the fear and love of God. Proceed in the good practices you have begun, and never grow weary of well doing. You have still need of helps for your souls, bless God there are such to be had, who will build, and will help you to build up yourselves, upon the good foundations of faith and love, which your ministers who are gone have laid among you.

Go forth, therefore, and go on in the strength of Christ, in the work and warfare of your Chiistiaiiity. Be daily improving in knowledge, in wisdom, in every grace, and reckon not yourselves to have apprehended. You have daily lessons to learn, be getting forward in your learning; daily wori^ to do, be still doing it, and rid g^und in your journey heaven-wards. Have you begun well? Let nothing hinder you. Have you gone on well hitherto ? Lose not the things which you have wrought, tiie things which you have gained. We are clogged with so many corruptions, and surrounded with so many temptations, that if we do not get ground, we certainly lose ground; like a boat on the river, if it be not rowed up the stream, it will of itself go down the stream. Non progredi est regredi, —iV## to advmnet is to retreat. Aim high theroforo, and press forward, having such a prize set before you. Ran vrith patience the race set before you. Hold fast Christ as the foundation, which will stand the storm, and then carry your building as high as heaven above the storm. Let your motto be Plus u2tra — Onumrd, \^

3. Be constant and inward with God in prayer. Would yon build yourselves on your most holy faith, pray much, and pray in the Holy Ghost, for except the Lord build the spiritual house, they labour in vain who build it We can do nothing for ourselves of ourselves, but all our sufficiency is of God; to him therefore we must continually apply ourselves; he has promised grace to help in every time of need, but he will for this be inquired of by the house of Israel. Ask, and it shall be given you, not otherwise : ask in faith, ask in earnest, ask and seek by endeavour, ^sk and knock with constancy and importunity, as become Jacob's seed, and Jacob's God will not let it be in vain. By prayer give glory to God, and then you may expect to receive grace from him, and would be every way better did yon pray more, and more to the purpose. Let all your comforts draw you, and all your crosses drive you, to your knees, and especially let your deficiencies in faith engage you to pray for the increase of it, and the fulfilling of the wprk of faith with power

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Yoa woald proGt more by the word of faith, if yon did pray more for a blessing upon it. You will not sit down to meat, why then will yon sit down to a sermon, the food of your souls, without craving a blessing. Praying contributes no less to our edification in faith than hearing does, indeed it does more, for it engages God on our side.

And whenever you pray, see that it be in the Holy Ghost; pray under the Spirit's influence and operation, who makes intercession in us, and helps our praying infirmities. Let your spirits be employed in the duty, and in order thereunto see it necessary to depend upon God's Spirit It is not his inspiration, as a Spirit of prophecy, that we are to expect, but his conduct and streng^, his light and heat, as a Spirit of adoption, a Spirit of grace and supplication.

4. Take heed of every thing that tends to quench the fire of boly love, and would cast yon out of God's favour. This is intended in that branch of exhortation, Keep yourselves in the lave of God. We must not only pray, but watch, and make it our constant care and endeavour to preserve both the good work of God in as, and the good will of God toward us.

Let us keep ourselves in love to God, as the most beautiful Being, and the most bountiful Benefactor. Take heed of every thing that would hinder the operations of his love. Let not the pleasures of a prosperous condition draw off your love from God, nor divert it to lying vanities; nor let the sorrows of an afflicted condition cool your love towards God, nor occasion you to entertain any hard thoughts of bim. The love of God is that fire on the altar, with which all our sacrifices must be kindled ; let it not go out for want of being blown, and stirred ^Pt ^y pious and devout meditations on the grace of God, which are the fuel of pious and devout affections.

Let us keep our interest in the love of God, and beware of saying or doing any thing to forfeit it. Has God graciously condescended to take you into covenant and communion with himself, be sure you keep his commandments, that you may abide in his lo?e; and may not lose or lessen your interest in bim. Carefully avoid sin, all appearances of it, and approaches to it, for fear of ofiending God, and incurring his displeasure. Yon are upon your good bebaviour, see that you behave yourselves well, that no man take your crown. If you throw yourselves out of God's love, to whom will you betake yourselves? You have lost your best friend, have made bim your enemy, and who then can befriend you ? Be solicitous therefore to please God, and let it be tbe top of your ambition to be accepted of him. Keep in the way of your duty; keep close to holy ordinances, and live in brotherly love, then you keep yourselves in the love of God.

Keep lavTBi'-one another in the love of God; so

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it may be read ; watch over one another; edify one another; do all you can to prevent others from falling into sin, and to recover them from it; to provoke one another to love and to good works, and not to provoke one another's passions} let hand join in hand to promote every thing that is good, that you may strengthen and encourage one another in all the instances of holy love, and so may keep one another in the love of God. It was Cain who said, Am I my brother's keeper.

5. Lay hold on eternal life ; it is set before you not only as the visible heavens, to be looked upon, but as a prize, to be run for, and fought for: it is offered to you; it may be yours upon very easy terms, it will be yours unless you put it away from you. Many a time you have had the offers of it made you, and now once more: give not sleep to your eyes, nor slumber to your eye-lids, till you have, through grace, made sure your title to it. Believe the reality of it; prefer it before all the delights of sense and time; consent to the conditions upon which it is offered ; be willing to part with all for it; set your hearts upon it, and keep it always in your eye.

It is life, my brethren, it is the life of your souls, it is eternal life, that you are urged to lay hold on. A life on th^ other side death, but a life that has no death on the other side it. Your present lives are dying lives, and so are the lives of all your friends; the lives of your ministers, you see, are so: we cannot take any fast hold of this life, or of any of the enjoyments of it; place your happiness therefore in eternal life, seek and secure it there. Your ministers, who preached to you the words of that life, are one after another gone before you to the enjoyment of it: let their death do that which their life has not done, to draw your hearts upward, upward toward God; forward, forward toward heaven.

6. Let Jesus Christ be all in all to you. In every thing wherein you have to do with God, depend upon the mercy of our Lord Jesus Christ; and in all things let him have the pre-eminence with you. Remember, you are Christians; but in vain are you called so, if you rest in mere natural religion, and relish not the truth, as it is in Jesus. If Christ be of no account with you, Christ will be of no effect to you; and then you are undone. If you leave Christ out of your religion, who is indeed the Alpha and the Omega of it, what comfort can you find in it ? what benefit can you expect from it here or hereafter ? If yon look for that in yourselves, that righteousness, and that strength, which is to be had in Christ only, you must thank yourselves when the disappointment proves fatal. He who is sinking, if he embrace himself, perishes, but if he lays hold on the hand reached out to him, he may be helped. You are disciples of Christ, devoted to Christ, dependents on Christ; asy therefore, you have received him, so walk in him:

LIFE OF THE REV. MR. FRANCIS TALLENTS.

yoa baye need of him daily, make daily ase of him. He is the true ChristiaD, in whom Christ is formed, and he the growing Christian, who grows up into Christ in all things.

Your ministers were of St. Paul's spirit, to them to live was Christ, to preach Christ; nor did they desire to know any thing among you, but Jesus Christ, and him crucified. Let the same mind, therefore, be in you, and whatcYcr you do in word or deed, do all in the name of the Lord Jesus. Live upon the mercy of Christ, see yourselves lost without it, and cast yourselves upon it: let that be your stay, and stay yourselves upon it; let that be your comfort, and comfort yourselves with it. Be ready to own your dependence on Christ, and your obligations to him ; Christ is a Christian's all, and therefore, blessed be God for Jesus Christ. Let that be the burthen of every song.

Lastly, Live in the believing hopes and expectations of eternal life through the mercy of Christ If, by the grace of God, you have taken some care, some pains, to make it sure, (I hope I speak to many who have done it,) take the comfort of it Be still looking for the mercy of our Lord Jesus Christ to eternal life, and with patience wait for it Let actual thoughts and expectations of eternal life be the daily entertainment of your souls. Look upon it as real, as near, as yours; and please yourselves with the prospect of it How often do our foolish, idle fancies build us castles in the air, and please us with the imagination of things uncertain, unlikely, impossible ! When at the same time, if we would set our faith on work, that would entertain us with the delightful contemplation of real bliss, which we shall very shortly be in the possession of; and .which will so far exceed our present conceptions of it, that we need not fear, lest (as it is with the things of this world) the raised expectation of them should be a drawback upon the enjoyment of them, and lessen the pleasure of it But on the contrary, the more we converse with it in faith and hope, the better prepared we shall be for it, and the more will the capacities of the sanctified soul be enlarged to take

in those joys. What! sirs, do we hope to be ii heaven quickly, to be there eternally, and yetthint so seldom of it, and please ourselves so little with the foresight of its glories, and the foretaste of its pleasures. Let us raise our expectations, for the thiap are neither doubtful, nor distant, nor despicable, but sure, and great, and very near; and the hope of them, if built on Christ, will not make as ashamed.

Let our hopes and expectations of eternal life wean us from this world, and take our affections off from it. What an inconsiderable point is this earth, to one who has his conversation in heaven ! How trifling are the things that are seen, that are temporal and transitory, to one who keeps his eye and heart on the things that are not seen, that are eternal. Let this hope purify us from all the pollutions of sin, and pacify all the tumults of our spirits, that we may be found of Christ in peace. Let it engage and quicken us to the utmost diligence in the service of God: it is sure worth while, to take pains in that work, which no less than eternal life will be the recompence of. Do we hope for the mercy of Christ ? Let us then put on, as the elect of God, bowels of compassioD, and upon all occasions show mercy, as those who hope to find mercy. And since temporal death most be our passage to this eternal life, let our expectations of it not only take off the terror of death, bat make it welcome to us. Why should we make any difficulty of putting off the earthly bouse of this tabernacle, in order to our removal to the house not made with hands, eternal in the heavens? Rather let us hasten to meet with cheerfulness that messenger which will fetch us to life, though it come under the name of death ; and all the days of our appointed time continue waiting till it come ; with reference to the burthens and troubles of this life, waiting with a holy patience; and yet, with reference to the joy set before us, (if I may so speak,) with a holy impatience : Why are his ckartot-wheeU so long a coming! Let us have our eye to this eternal life when we pray daily. Father in heaven^ hallowed he lAy name : thy hingdom come.

A CONCISE ACCOUNT

OP THE

LIFE OF THE REV. MR. FRANCIS TALLENTS

If my information be right, his g^randfather was a Frenchman, and was brought over into England by Sir Francis Leak, (whose descendants were Lords Beincourt, afterwards Earls of Scarsdale) who did

honourably for him, because in France, upon some occasion or other, he had been instrumental to saie his life. Our Mr. Tallents was bom in Nov. 1619, at a little

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town called Pebley, not far off Chesterfield, in Derbyshire.

There is this remarkable concemiDg his family; that bis parents, who were religious good people, both died when their children were very young; he, who was the eldest of six, was then but fourteen years of age ; but of all those six children, not one died for above seventy years after: but (be it observed to the glory of God, as the orphans' God, whose providence takes up, when father and mother forsake) they all lived in reputation and comfort, were eminently religious, and considering what was left among them, wonderfully prospered in the world.

His father's eldest brother, whose name he bore, was a clergyman, and was a wise and tender father to these orphans; he was, first, chaplain to my Lord Deincoart, and tutor to his sons, and was afterwards presented by him to a good living: this nephew of his, and another, be bred scholars. The other was Mr. Philip Tallents, a very worthy conformist in Lincolnshire, who died not long since, and an entire and close affection there was between the two brothers, notwithstanding the difference of their sentiments in some things.

His uncle sent him first to the free-school atMans-ield, afterwards to that of Newark, where he made such great progress in learning, that one of his masters sent his uncle word, " He was not a silver but a golden talenf

He spoke sometimes of a sermon he heard, when he was very young, on these words, (Ps. cxix. 113.) / hate vain thoughit ; which much affected him, and gave him occasion to ask a good grandmother he had, ^ Whether the devil could know our thoughts V And he was much satisfied when she told him, ^' No, God only knoweth our thoughts**

When he was about sixteen years of age, he was sent to Cambridge by his uncle, and was entered first in Peter-House ; but after sometime he was removed thence, whilst he was under-graduate, to Magdalen College, to be sub-tutor to two or three sons of the Earl of Suffolk, who we think were successively Earls of Suffolk, and the third, the present Earl.

Soon after he came to Magdalen College, it pleased God to call him by his grace, and to reveal his Son in bim. I find not any account of the work of God upon his heart, under his own hand, which were to be wished, nor can I recollect the steps of it, as he has sometimes related them to me. He sometimes said pleasantly to his friends, '' When I began to be serious, I soon became a notorious puritan; for which I bless God's holy name."

I have heard him speak of the strong temptations to infidelity with which he was assaulted, and which for some time he grappled with; but by divine grace he got over them. It was an easy thing, he woald say, to believe the being of God, and his pro-

vidence, and the principles of natural religion; but to believe that Jesus Christ, who was crucified at Jerusalem, is the Son of God, and my Redeemer and Saviour, and to rest upon him alone for righteousness and life, this is a hard thing. But this was it which he was all his days abundantly filled with, and more and more confirmed in, that Christ is all in all. There was nothing which he more frequently, nor more earnestly, pressed in all his preaching, than this, as having himself experienced not only the comfort of it, but the power and efficacy of it to promote sanctification and a holy life. Christ is the life of our souls, and the foundation of all true religion: and yet if we look into the world, and much more into our own hearts, we shall find that we are least acquainted with him, and are easily drawn from him. We are apt to rest upon our own works, to trust in our own strength and righteousness. Nature in some sort teaches us to do many good things ; and when we do amiss, to be sorry for it; and to ask pardon of God, because he is good and merciful; and thus we hope to be accepted of God, though we lay aside Christ, if not in words, yet in the actings of our souls and spirits: whereas we are made accepted only in the Beloved, and no pardon and salvation is to be had, but by Jesus Christ the Son of God. To cleave to Christ alone, and live by him, is both honourable, and pleasing to God, and makes us have high thoughts of forgiveness of sins, and acceptance with God; and without this, we are even fit to turn Quakers. He called it a golden saying of St. Austin, In eausA duorum hominum per quorum unum svb peecato venditi sumuSj per alterum liheramur, tota con-sistit Christiana religio, — The transaction of two men is the sum of the Christian religion^ by one ofwhnm we are sold under sin, by the other we are redeemed. And quoted Damasus's creed for it. In hujus morte et sanguine eredimus emundatos nos, j-c.— In whose death and blood we believe that we are cleansed.

But to return. About the year 1642, he went to travel in France, and other foreign parts, as tutor to the Earl of Suffolk's sons, and I think was abroad with them above two years; and there he improved himself very much with the conversation of the learned men he met with, and was always very communi-cative of the observations he made. I have often heard him say, that what he saw abroad with his own eyes of the popish religion, and what conferences he had with its advocates, added much to his conviction of the falsehood and wickedness of it, and con-* firmed him in the protestant religion.

Upon his return from his travels, he was made Fellow of Magdalen College, by the interest of the Eari of Suffolk. Dr. Fuller, in his History of the University of Cambridge, says, That the mastership of that College is neither in the gift of the crown, nor the choice of the College, but at the disposal of the Earls of Suffolk, hereditary patrons of that foon^

LIFE OF THE REV. MR. FRANCIS TALLENTS.

dation. He afterwards became Senior Fellow, and President, or Vice-Master of the College. Having entered upon bis Fellowship, be became an eminent tutor in the College; among many others, very many, Sir Robert Sawyer, afterwards Attorney-General, was his pupil, and Dr. Burton.

In the latter end of the year 1645, he began to preach in Cambridge. His first sermon (as I take it) was on Rom. viii. 31. What shall we then say to these things ? in which be endeavoured to encourage others with the doctrine of Christ's mediation, which had been so great a support and comfort to him; over that sermon, as one who aimed to be an experimental preacher, he wrote those words of the Psalmist, when he had obtained the joy of God's salvation. Then will I teach transgressors thy waysy and sinners shall he converted unto thee. He preached often in the College Chapel, and at St Mary's.

He was solemnly ordained to the ministry at London, Nov. 29, 1648, in the parish church of St. Mary Wolnoth, by the third classical presbytery in Ihe province of London, being called (so the letters of his ordination run) to the work of the ministry in the University of Cambridge, as Fellow of Magdalen College there; he is therefore solemnly set apart to the office of a preaching presbyter, and work of the ministry, with fasting, prayer, and imposition of hands.

The University of Cambridge being authorized by Queen Elizabeth to choose every year twelve Doctors or Graduates, who should have power to preach in all parts of England or Ireland, without licence from the Ordinaries, Mr. Tallents was chosen one of them, and was so empowered by an instrument under the University seal, bearing date Oct. 6,1649;

In the year 1652, he left the University, and came to Shrewsbury to be minister of St Mary's church. Being to come into the country, he refused to take his degree of Bachelor of Divinity, (though I think he performed his exercises for it,) because that might have been an occasion of his being forced to take place of many in the country, who were his seniors in the ministry.

Now he applied himself entirely to the work of the ministry, and laid out himself to do good to the souls of those who were committed to his charge. And though he bad been near twenty years an academic, and intimately conversant with all sorts of learning, yet be preached as one who would seem to know nothing, but Jesus Christ and him crucified, studiously accommodating himself to the capacities of his hearers, and delivering to them the great things of God, not in the enticing words of man's wisdom, but in the evidence and demonstration of the Spirit

He was much honoured and respected by all the ministers of those parts, and his judgment and advice sought and valued by many. The character Mr. Baxter gives of him in his memoirs is, ** That he was a good scholar, a godly blameless divine,

and that he was most eminent for extraordinary prudence, and moderation and peaceableness toward all;" and we know that this record is true; and that he was that just and righteous man whom Solomon describes, (Prov. x. 31, 32.) Whose ntoutk brinyeth forth wisdom, and whose lips ktuno what is acceptable^ —what is apposite.

Soon after he came to Shrewsbury, he married the

daughter of Clive of Walford, Esq. by whom

he had one son, bred a scholar at Cambridge, bnt did not prove a comfort to him. Grace does not always run in the blood. Here there was no reason to fear it did not: but his days were not long in the land.

In the year 1656, there was a public dispute in iht parish church of Ellesmere in Shropshire, between Mr. Porter (that eminent divine) minister of Whitchurch, and one Mr. Haggar, an anabaptist, concerning infant baptism, occasioned by a sermon Mr. Porter had preached on that subject at the lecture of Ellesmere: in which dispute, Mr. Tallents was pitched upon to be moderator. An account of that dispute was then printed, in which it appears, that as Mr. Porter abundantly confirmed the doctrine he had preached to the satisfaction of all indifferent persons, and plainly made out the right which the infant seed of believers have to baptism, and so did his part as a disputant, so Mr. Tallents did his as moderator, beginning and ending with prayer, and directing the progress of the dispute (which continued ^ye hours) with prudence and candour, that is, like himself.

In the year 1658, his dear wife died, after she had lived with him but four or five years; thus is our mountain shaken many times, when we think it stands strong, and shall not be moved. He buried her in the same grave in which he himself was buried fifty years after.

When the king was restored in the year 1660, lie not only showed an entire satisfaction in that resettlement of the government, after its foundations had been long out of course, and a sincere affection to the king, as the presbyterians throughout the kingdom did, but intimated likewise his readiness to conform, as far as he could with a good conscience, to the changes that were then made in the church. He therefore read (as I think I have been told) some parts of the liturgy at that time.

But when the Act of Uniformity took place on Bartholomew day, 1662, his conscience being dissatisfied with the terms of conformity thereby insisted on, he was necessitated to quit his place, which wns his livelihood, and (which was more grievous to him, and many others) his work and usefulness, which were his life. He has sometimes observed, that before the wars the puritans generally made a shift to conform and come into the church, notwithstanding the hard usage they foresaw (by the trouble frequently given to those of that character) they wero

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likely to meet with in it. To prevent which, for the futare, two new barriers or fortifications were erected by the Act of Uniformity to keep them out ;one was the declaration, " that it is anlawfal upon any pretence whatsoever, to take op arms against the king:'' and this fort they who erected it, about twenty-six years after, were obliged to quit, as not tenable; for when they had broken through it, by joining with those who took up arms against King James, and setting the Prince of Orange upon the throne, they silently took away that declaration, both out of the Uniformity Act, and that of corporations, by an act in the first of King William and Queen Mary; trusting to the other as sufficient to answer their intention, which was the declaration of an unfeigned assent and consent to all and every thing contained in the book entitled '' The book of Common Prayer," &c. (and the Actof Unifonnity itself is the first article in the contents of the book so entitled, and must therefore be nnfeignedly consented to;) which declaration still remains to many tender consciences such an objection against confonnity as they cannot get over. Mr. Tallents, as long as he lived, generally observed Bartholomew day every year, as a day of humiliation and prayer, either publicly, or in private, especially toward his latter end. *' A day to bring to remembrance,^' so he used to call it On this occasion, he sometimes called people wisely to consider the work of God ; to consider the condition of those ministers who were then silenced, how they were hated, despised, and imprisoned, and what great hardships they and their families were reduced to; how sad it was with the people, who were deprived of those helps for their souls which they had greatly valued, and been edified by, and how they sat down at first as men astonished. " Consider," (said he) " that though men were the instruments of it, it was the work of God. Who gave Jacob to the spoil, and Israel to the robbei's ? Did not the Lord f It it the Lard that hath covered the daughter of Zion witha cloud. It was our Father, it was our dear Lord and Master, who made this breach upon us. He did it righteously for our sins ; the sins of us his ministers. It was not for our sins that men put us out, bat it was for our sins that God put us out: who of US have not acknowledged this ? It was for the sins of the good people who loved us, who did not profit as they might have done. It was for the sins of those who bated us, and were set against us, who desired to be rid of such preaching and praying, and said. Prophesy not; therefore they shall not pro-phesy. Yet we hope many of us got good by our safierings, were purified by them, and our hearts made better by our sadness. God would show us, that he can carry on his work another way, and multiply his people, even when they are in afilictlon; Md make even the sufferings of his ministers to turn U> the furtherance of the gospel of Christ."

He sometimes observed with thankfulness the care God took of his ejected ones, how wonderfully he provided for them, so as to keep them alive; as the disciples, who were sent out without purse or scrip, and yet when they were asked, Lachedyou any thing? answered, Nothing, Lord! Especially, that they obtained mercy of the Lord to be faithful.

One remark more I shall take notice of which he made upon the silencing of the ministers; " Lord," (said he,) " what poor weak creatures are we; when some applaud this as an excellent deed, and yet others look upon it as a great sin."

But as he was truly conscientious in his nonconformity, and entirely satisfied in the reasons of it, so he was eminently moderate in it, and let his moderation be known unto all men: he loved all good people of every denomination, and took all occasions to witness against bigotry on all sides.

For the most part, he attended the public ministry and the liturgy both morning and afternoon, and preached only in the evening, and on the week days, as he had opportunity, and fell not into any constant stated work for some years (as I think) after he was silenced, waiting to see what God would do with him.

In the year 1670, he went to travel in France a second time, as tutor to two young gentlemen, Mr. Boscawen and Mr. Hambden, with whom he spent about two years and a half in making the complete tour of that kingdom and the parts adjacent. Wo find among his papers a very exact journal of all his motions and observations, from the day he set out from London to the day he returned. There we find him at Diep, Roan, Caen, Alenson, Anglers, Nantes, Saumur, Tours, Orleans, Thoulouse, Mon-pellier, Nismes, Marseilles, Thoulon, Lyons, Geneva, Bern, Basil, Zurich, Strasburg, and at length at Paris. Of these, and abundance of other places, he gives a very particular account, describing the rarities both of nature and art; their civil government, the churches, and religious houses; and especially an account of the protestants and their churches ; the learned men in every place, and his conferences with them, and the informations he received from them; in recoYding which, there appears a great deal of care. Had he put his last hand to this journal, and published it then, I doubt not but it would have been both an acceptable entertainment to the world, and a considerable reputation to him: but his great modesty concealed it, not only from the world, but from his intimate friends, for I know not of any to whom he communicated it; so far was he from the ostentation of a traveller, so little did he value himself upon these accomplishments, which many would have been proud of, and so much was he taken up with the better country, the heavenly. Yet when there was occasion, he failed not to inform and entertain his friends with his observations he made when he was abroad. Mr. Boscawen, one of

LIFE OF THE REV. MR. FRANCIS TALLENTS.

the geDtlemen that he travelled with, died at Stras-burg of the small pox, to his great grief.

While he was at Paris, where h& continned some months, he wrote a pretty large treatise, giving a particular description of the Roman catholic religion, by comparing their books, which he carefully read, and their practice, which he carefully observed, with each other. He gives an account, 1. Of their doctrine and opinions, chiefly from the Council of Trent, which he gives an abstract of; also from the canon law, and the writings of their doctors. 2. Of their worship and ceremonies: which he gives an account of by their books, put out by order of their popes, &c. of which the pontifical, ritual, breviary, and missal are the chief: also by their ordinary practice in public and private; their extraordinary devotions in processions, jubilees, confrai-ries, &c. and by their religious orders of men and women. 3. Of the means they use to support it, to confirm their own, win upon others, and overcome those who will not be won upon by them: and lastly, of the several sorts of religions, or religious orders, among them. Of all which, he says, Vidisse est confutAsse^—The appearance itself is a sufficient confutation. He adds some of his thoughts on that question, Whether those who are devout in the Romish religion may be saved? and concludes their case highly dangerous, because they are idolaters; but expresses himself with great tenderness and compassion, bearing them record that many of them have a zeal for God, though not according to knowledge. He shows in the close the folly and wickedness of those protestants who make light of popery, and think there is no great hurt in it

This treatise is dedicated to the Reverend Mr. Samuel Hildersham, (son of Mr. Arthur Hilders-ham,) to whom he was nephew by marriage.

At his return from his travels in the year 1673, he found the dissenters in England blessed with some breathing time from the extreme persecutions with which for so many years they had been harassed, and their assemblies tolerated. This soon brought him back to Shrewsbury; for no employment, no entertainment, was in his account comparable to that of preaching the gospel, for the honour of Christ, and the salvation of precious souls; when, therefore, a door of opportunity was opened for that, among the people he had formerly stood in the relation of a pastor to, he presently embraced it, though it was no way to his secular advantage, and though it broke him off very much from his conversation with scholars and great men. Herein he was a follower of the faith of Moses, who though he was learned in all the learning of the Egyptians, visited his brethren the children of Israel, and was content to take his lot with them.

Mr. John Bryan (the son of Dr. Bryan of Coventry) was turned out from St. Chad's church, Shrews-

bury, and under his ministiy the presbyterian dis-senters there sat down; a pious man, and a good preacher. With him Mr. Tallents joined, and they divided the work between them: the congregation meeting in the house of that eminent Christian, Mrs. Hunt, relict of Col. Hunt, member of parliament. Much good was now done in that place by the oiiiiis-try of these two worthy men.

Mr. Tallents had formerly, for the use of his pupils, drawn up a scheme of general chronology, which be had found of great use to them in reading history. This, having leisure for close study, now he was again settled in Shrewsbury, he set himself to enlarge, which he did to that degree of fulness and exactness, that it very well deserves the title nnder which it is known to the world: A View of Universal History, It cost him abundance of pains, more than can be imagined, to bring it to perfection» and to put it into that curious form in which it noir appears: he was very exact in comparing his authors, and careful to avoid mistakes; every line there was the product of more study than perhaps some pages of another nature would be. He was very intent upon it, and applied himself to it with great industry. If any came to speak with him in his studying hoars, he would desire them to despatch thdr business in as few words as they could, that he might return to his business, which was his great delight, next to the immediate service of God, and the work of his ministry, which he always preferred. I remember with what affection he would bless God with his family, on a Lord's-day morning, that on that daj we were to lay aside our studies and our books, and give ourselves to communion with God in holy joy and praise.

Those chronological tables which give that view of universal history, were finely engraven on sixteen copper plates in his own house, and published about the year 1684, made up either in books or maps. How well they were received, and how much they are and will be valued by the learned world, I need not say. Some of his friends were very urgent with him to publish them in Latin, for the benefit of foreigners, but he said he intended them chiefly for the benefit of the nobility and gentry of our own nation, that they might have things viliich lay dispersed set before them in a clear and short view. It is certain there is nothing in them of partiality, or that looked designed to serve any party, but plain truth as far as it can be discovered.

I find among his papers many chronological disquisitions, and historical remarks; some seem to be drawn up in preparation for those tables, others for the illustration of them, but a vast deal of learning there is in thtm. That which encouraged him to take pains herein was the exceeding great use and benefit of history; that it shows us God's ways and deal-I ings with his church and people, and the nations of

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the world; it helps as to understand the prophecies 9f Scriptare; and it raises ns above that narrowness of spirit which most are subject to, and keeps us from thinking that there is no religion bat in our own way; besides, that it gives great light to all kinds of knowledge and learning. If he would have been prevailed with to publish annotations upon his tables, and such historical dissertations, as I find he had furnished himself with materials for, I doubt not but they would have been both very acceptable and very useful.

About the year 1683, the meetings in Shrewsbury were suppressed, and he was then forced again into obscurity; and durst not be seen there, for fear of the Five-mile Act, which Mr. Bryan was brought into trouble upon. But in the year 1685, his dear wife going to Shrewsbniy on some occasion, and dying suddenly there, he ventured thither to the last office of respect to her, which opportunity his enemies laid hold of, and it being just at the time of the Duke of Monmouth's attempt in the west, under pretence of that he was taken up, and sent prisoner to Chester castle, but upon the defeat of that attempt he was enlarged, and retired to London, where he lived very privately. Solomon speaks of a time when a man is kid, such a man.

But at the coming out of the liberty for dissenters in 1687, be returned to Shrewsbury, and joined with Mr. Bryan in the ministry there : and burning and shining lights they were in that place. And now they confined not themselves to the evening of the sabbath, as formerly; but some time after this revival of their liberty, they began to keep their meetings at the same time with the public worship, both parts of the day.

Upon occasion of that indulgence, he wrote for his own satisfaction a pretty large tract, which we fiod among his papers, concerning compelling people to the Christian religion, and punishing those who err in it. All agree, that those may be restrained and punished, who go against the light and law of nature, and disturb the civil government But he nndertakes to prove, that the magistrate is not to force Jews and heathens to embrace Christ's truth ; nor those who err in matters of faith and worship, to own the right; nor to punish or destroy them if they will not: but that the same weapons are now to be used for the preserving and reforming of the church, v^hich the apostles used for the planting of it; which were not carnal but spiritual; and yet mighty tliroagh God to pull down strong holds. He largely examines, not only the arguments, but the authorities, on both sides, and concludes, that Christ builds his church by faith and love, not by craft, violence, and persecution.

When King William and Queen Mary were happily settled on the throne, and each side seemed to come to a good temper, to promote it, he published

a small tract of two or three sheets, which he called *' Sure and Large Foundations/' The design of which was to promote catholic Christianity and catholic charity, as the only healing methods.

Some overtures being made in that reign towards a comprehension, some worthy gentlemen who greatly valued his judgment, sent for him up to London, to discourse with him concerning it; particularly concerning the re-ordaining of those who were ordained by presbyters. Upon mature deliberation, he declared, he could not for his part submit to it; and drew up his reasons at large, which we find among his papers.

He not only pleaded for, but earnestly pressed, occasional conformity, as a token of the charity we have for those with whom we cannot statedly join, long before such a noise was made about it, with reference to offices; and it was his opinion, that as the dissenters, to show their charity, ought occasionally to hear the church ministers, and join with them in their worship, so the church ministers ought occasionally to hear the dissenters, and join with them in their worship; supposing that if they understood one another better, they would love one another better, and be brought nearer together.

In October, 1690, good Mrs. Hunt died, a great example in her place of serious piety, and all Christian virtues; lively and unwearied in the exercises of devotion, abounding in every thing that was good, free and charitable, and very active to promote religion, and the power of godliness, without any regard to parties. Upon her death, the meeting removed to Mr. Tallents's house about one year, while they were building and fitting up a very decent place for the purpose, which they entered upon, Oct 25,1601, Mr. Tallents preaching the first sermon on Isa. Ivii. 15. / dwell in the high and holy place, with him also that is of a contrite and humble spirit. He caused it to be written upon the walls of the meeting-place, that it was built, ** not for a faction or a party ; but for promoting repentance and faith, in communion with all that love our Lord Jesus Christ in sincerity." Adding that Scripture with which the French churches usually begin their public worship. Our help stands in the name of the Lord, who made heaven and earth. He sometimes told his hearers, *' If you come to be a people only differing from others in some opinions, but grow proud and carnal, and worldly and sensual, God will pull your place down; and let him pull it down."

He took all occasions to declare how much he hated from his heart the limiting of Christ's church to a particular opinion or party. We are far from thinking, said he, ourselves the only preachers, and condemning all others; as some do in effect. Which way went the Spirit of the Lord from me, to speak unto thee? (1 Kings xxii. 24.) No, we rejoice that Christ is preached by many others: but we cannot think there

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are so many good preachers, as that there is no need of us, or that we should be laid aside or forbidden; and therefore we say, as Elihu, without reflecting on others, We also will speak; we will throw in oar mite; for we are called to the work, and therefore will lay oat what God has given us, since the ministration of the Spirit is given to every one to profit withal. He made it his great business to preach Christ, and faith in Christ, as the great principle of holiness, which he said, he feared many spoke of very dimly and very coldly.

I cannot avoid taking notice here of a most impudent and malicious calumny, which the enemies of this good man cast upoik him, " That he was a popish priest:" but if they called the Master of the house Beelzebub, much more them of his household. When he was at London in the year 1686, it happened that a desk he had left at Shrewsbury was opened by mistake, in which, among other things, was a piece of an old white damask bed scolloped, and a plain pair of slippers, and a book, in which was entered the names of his pupils in Magdalen College ; a malicious fellow that was there reported, that " he saw in a desk of Mr. Tallents's such vestments as priests say mass in, full of crosses and images, and I know not what, and a book in which were the names of such as were admitted into the order of Jesuits." When Mr. Tallents came down, and found this base slander industriously spread to bis prejudice, he had the fellow before the mayor, produced the things that were found in the desk, and so convicted him of falsehood and malice; but because he was a poor man, gave him no other trouble but that of a check from the mayor: yet there were those who would do all they could to support the slander; and one at length who happened to say it in the company of divers, again and again, ** Tallents is a Jesuit, and he has read mass at St. Omer's, and I will prove it.'' There being full evidence of this man's speaking these words, Mr. Tallents was advised to bring an action against him; which he did, and it was tried at Shrewsbury assizes in 1693, and the man was cast; but he being poor, the jury brought in but fifty shillings damages.

In the year 1701, he buried his fourth wife, with whom he had lived about fourteen years in much comfort; upon which he left off house-keeping, and went to be a tabler; but still having care of the poor families of many, when he had none of his own.

In the year 1704 he wrote his excellent History of Schism, for the promoting of Christian moderation, and the commonion of saints. He was in the eighty-fifth year of his age when he wrote that book, and as it is the product of a great deal of learning, so it is the result of a great deal of thought, of a mind deeply tinctured with Christian piety and charity, that found itself much aggrieved to hear many, who may justly be thought to fear God, and

work righteousness, anathematized, and condemned to the pit of hell, for some mistakes (to say the worst i concerning church government and ceremonies. All the point that book aimed at the gainings of was, *' It is possible a dissenter may be saved." A veiy modest postulatum, one would think, and easily granted to heathens and papists. But it aeenas, it might not be granted to the dissenters, at least not without reluctance ,* for the book was answered by one S, G, with a great deal of passion and indication, upon Mr. Dodwell's principles. Mr. Tallents, like a Christian, a scholar, and a gentleman, answered it with fair reasoning and abundance of I candour and meekness. 8. G. replied with more falsehood and bitterness than before, with the most base misrepresentations, and most scurrilous reflections that could be. Some of Mr. Tallents's friends offered to expose and banter him, but he would by no means suffer it; and would himself haye been at the pains mildly to show him his mistakes, hot that some of his friends reminded him of the old observation—'^ He that fights with a dunghill, thougrh he be a conqueror, is sure to come off dirtied;*'and one worthy gentleman, who- upon inquiry found out now who this S. G, was, sent Mr. Tallents an account of his character ; adding, that it was one of the greatest honours ever done him, that he had once thought him worthy of his notice, and treated him with so much civility and respect, but that be would by no means have him trouble hiniself with him a second time. Answer not such a writer according to his writing.

Let us now observe something concerning him, and his character and conversation, which may be of use to us.

1. In all his address and conversation, he was a great example of giving honour to whom honour was due, and love to whom love. To persons of rank and figure, he was in the highest degree respectful and complaisant, nor have I ever known any more observant of the rules of decency, nor with a better grace, which was a great ornament to his learning and piety. To his intimate friends he was most affectionate and endearing; with what expressions of love he used to embrace them, and lay them in his bosom, how dear they were to him as his own soul, how he would be pleased and revived vrith the sight of them, and how naturally he cared for their state, must never be forgotten by those who were blessed with his friendship. To his inferiors he was remarkably condescending, would hear their complaints with great patience and tenderness, and with great freedom and familiarity discourse with tliose who desired his advice in their affairs, relating to this world or tlie other.

2. In his old age, he retained the learning both of the school and of the academy to admiration ; and would readily repeat verbatim observable passages

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[>f a great length oat of the ciaasie aathora, as there was occasion, for the entertainment of his friends. Those who woald be thos rich when thej are old, must take pains when they are young. He had something to communicate to those who conversed with him concerning all sorts of learning, but history was his masterpiece, and in that no man more ready. He sometimes advised young students to trace learning to its fountains, and though they read new books, yet to keep the old ones by them, and dwell most upon them.

3. He abounded very much in pious ejaculations, as one who had learned to pray alwaytf to pray with" out ceasing, and to intermix prayer and praise not only with the slumbers of the night, (which I have reason to think he did,) but with the conversation of the day. When he was in serious talk with his friends, how often would he send his heart to heaven, and direct theirs also that way, in such devout and holy breathings as these, " God look on us!'' ** God pity us V When he heard that his friends he inquired after were in health and prosperity, with what seriousness and solemnity would he lift up his eyes and hands, and say, '* God be praised!" If he heard of the afflictions of any of them, " God relieve them, refresh them, comfort them V* If of the falls of any, '* God give them repentance !*' If of the deaths of any, '* God Jit us to die r When he sent his service unto his friends, he would usually add an ejaculatory prayer for them, " God do them good!" " The Lord refresh their souls with his love V adding sometimes, *' and my poor dry soul too!" As the slightly careless use of the expressions of prayer, as by-words, is an evidence of a Tain mind, not possessed with a due reverence of God and his great name, and is really a profaning of the holy things which the children of Israel hallow to the Lord their God; so the serious and devout use of them, with the indications of a due attention and affection, is an evidence of the domi-Dion of grace and holiness in the heart: and it is pity when the former is so much in use among the profane, his enemies, who take his name in vain, the latter should be so little in use among professors, his frieads, who desire to give unto him the glory due onto his name. Of this instance of devotion Mr. Tallents was a great example.

4. He was very happy in counselling and advising bis friends who applied themselves to him, according as their case and condition was, their temper, or their distemper. He knew how to speak a word in season to the weak, to the weary, to the wilful, to comfort with all tenderness, and yet to rebuke with all aathority and faithfulness ; and how to express at the same time a just indication against a sin, and yet a due compassion for sinners.

He sometimes expressed his fear concerning many weak, melancholy Christians, that they had

tired themselves In the exercises of devotion; and would advise such to compose and quiet themselves, and keep their minds as calm and sedate as may be, and not aim to put them always upon the stretch. He would sometimes pleasantly say, '* The quietest are the best Christians.'^ And certainly we must take heed of placing religion too much in the passions and pangs even of holy love, for we truly honour and enjoy God not only in the elevations of the soul toward him, but the repose of the soul in him. Return to thy rest, O my eoul, and be at home, be at easef in God.

And as to the external performances of religion, he sometimes said, " Let the work of God be done, and done well, but vrith as little noise as may be :*' The kingdom of God come* not with observation.

5. He was eminent for his charity; was charitable in his judgment and censures of others, and made the best of every body; charitable in forgiving injuries, and passing by affronts; and charitable to the poor, ready, very ready to every good work; not only exciting the charity of others, but exerting his own, to his power, yea, and beyond his power; sparing from himself to supply others: he was as dead to the wealth of this world as most men I ever knew, knowing no good in it, but doing good with it. The little he left behind him (much of which too he left to the poor, having no children) is an evidence for him, (as it was for Calvin at Geneva,) that he had no way of laying up what he had but by laying it out in works of charity, which is the surest way of laying up etfukiov coXov— a good security, pawn or pledge, (so some pnderstand it, 1 Tim. vi. 19.)/or the time to come, and so lay hold on eternal life. He was particularly kind and charitable to strangers in distress, whom we must not be forgetful to entertain, (yet with prudence and caution,) because though some thereby have entertained devils incarnate, yet others thereby have entertained angels unawares, Heb. xiii. 2.

6. His preaching was very plain and familiar, but very affectionate, and that which manifestly came from the heart, and therefore was most likely to reach to the heart. He studied not words but things, remembering that of Minucius Felix, Quo imperitior sermo, eo Ulustrior ratio est — The discourse would be lucid in proportion to its simplicity ; and that oftentimes there is most power and demonstration of the Spirit there where is least of the enticing words of man*s wisdom. His explications were clear; his reasonings strong and convincing; and his quotations of Scripture very pertinent, and sometimes surprising.

I find a sermon on Jer. iii. 4. Wilt thou not from this time cry unto me, My Father ? which he begins thus, " My brethren, what shall I speak to you this day from the Lord, for your spiritual encouragement, and strengthening in the ways of the Lord? We

LIFE OF THE REV. MR. FRANCIS TALLENTS.

meet. together for this end, and we have gracioiu promises, that he will be with as to teach and strengthen us: I have it in my heart at this time to tell you, that you are to look upon God as*your Father, and to hold that fast in your hearts.'*

Another thus; " I would fain speak a good word to-day concerning Jesus Christ, for the good of you here present, and of my own soul."

Another thus ; '' What I have now to say, is that which has somewhat affected me in my own private thoughts, and I hope may affect and work upon you for good, through the grace of our Lord Jesus Christ"

He would often in his preaching speak with application to himself; ** This word is to me, O that it may reach ray heart" He frequently intermixed pious ejaculations with his preaching, and sometimes recommended it to others, as that which was both proper to affect the hearers, and the way to fetch in divine grace for the making of what he said effectual.

In times of distress, and fear, and expectation, he comforted himself and his friends, not only with the doctrine of God's universal providence, (many of the heathen encouraged themselves with that,) but he fetched his support chieBy from those principles which are purely Christian, as most proper for us, and most powerful, That we see Jesus crowned with glory and honour^ (Heb. ii. 9.) and that he nourisheth and cherisheth his church; and not only protects, but guards^ it, Eph. v. 29.

He was very frequent and earnest in pressing the necessity of brotherly love among .Christians in the several instances of it, and reproving what is contrary to and destructive of it; love was the air he breathed in.

I remember once, when I came to visit him not long ago, he told me he had been preaching the day before concerning the Holy Ghost, and had observed, among other things, that he thought it was a defect among us, that we only prayed for the Holy Spirit, (as we are directed, Luke xi. 13.) and did not pray, so much as we should, to the Holy Spirit, for his gifts, and graces, and comforts, which we ought to do; for he is God, and therefore to bo prayed to: and he mentioned the Litany for an example, O God, the Holy Ghost, have mercy upon us.

He earnestly pressed young ministers to preach Christ much, and the mystery of tlie gospel, wherein (says he) if I may judge of others by myself, we are generally so ignorant, and live so little by it; that enlightens, softens, humbles, sweetens the heart, and makes it truly fruitful and thankful.

He was much upon it in several sermons not long before he died, to show, that Christ our Lord merited for us, not only in his death, though chiefly then, but alsot^n the obedience of his life: both his life and his death were exemplary to us, and meritorious for us.

7. I must observe, that be was in his jadgmeat much for extolling free grace, and the imputatio* of Christ's righteousness to us for our justification, and the operation of the Spirit in us for oar sancti-fication. A little before his death, he said that Scripture, Isa. Iv. 1. Without money and without price, had often been his comfort and support; *' For" (said he) " I have nothing put a poor naked soul to bring to Christ" He also said sometimes, that we must take heed of resting too much upon our covenanting with God ; for it is by his promises to us that we partake of a divine nature, not by oars to him.

It was not long before his death that he wrote thus to me: I insert it both as a specimen of his letters to his friends, and an intimation of his sentiments in these things: "I send this by one that is a poor, melancholy, afflicted, grieved, but, I think, a holy woman; I hope I got good by my discourse with her. Alas, wo are generally secure and doll, and any that are awakened indeed, and under temptations, are useful to such. Lately reading Lather's life in MelchiorAdamus, besides other things, I find an excellent passage concerning justification by faith, which sets the matter most lively before us. Nemo pro nostris peccatis mortuus est nisi solus Jerus Christus Filius Dei; iterum iterumque dieo soius et unus Jesus Dei Filius a peccatis nos redemii ; et im-possibile est ut Christum aliter quam solAfide umpUe-tar, ifc.'-^No one has died for our sins but Jesus Christ the Son of God; I repeat it, only Jesus Christ the Son of God has redeemed us from our sins ; and I caumot receive Christ any other way than by reposing all con-fidence in him. And shall we join our sufferings or obedience to his ? Yet he died to purchase a holy people to himself, requires holiness in his, works it in them by the ways he appoints, and through holiness, which he makes necessary to salvation, will bring them to it. Farewell, dear sir, our God I trust will carry us on through faith to salvation. Let us pray for it in faith. Go on, rejoice in the Lord, abound in his work; and pray for poor old dull me, that I may not be altogether useless, but may finish my course with joy."

Take his sense of this with application to himself, as it is found in a paper written with his own hand. '< I prayed much for the pardon of my sins, so great and many even to this day; for great mercies and forgivenesses, that righteousness may be imputed to me, Rom. iv. 11, 23. That I may be justified as holy Abraham was, by a righteousness imputed ; as holy David was, having my sins covered, that is, by Christ's atonement; as all the saints have been, not by their own works and righteousness, (which is but rags,)but by the righteousness of Christ wrought for us, the righteousness which is of God by faith, and be found in that Let me live by that, and have peace with God by it; if others despise it, let me highly praise it; if others cast it away, let me

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live by that; if otliers speak against it, let me make my boa«tof it; let it be my joy, my crown, my life, my peace, my glorying, my all. Let his Spirit be imparted to me, to sanctify, to rule me; his righte-oasness be imputed to me; this is all my hope, that I may be found in the crowd, among the many thousands of God's people, (Numb. x. 36.) whom he cares for and loves, though but among the least of them, a little member of that great body.'' Such as these were the constant breathings of his pious soul.

Let me add one thing upon this, that though he differed much from Mr. Baxter, concerning justification and other things, yet he highly yalued that gn'eat man for his learning and piety, and the service he had done the church by his practical writings, and often spoke of him with great respect and affection.

He took occasion sometimes to speak the hopes he had of the flourishing of the Christian church in the latter days; that the Jews should be converted, the papal antichristian kingdom destroyed, and religion, in the power of it, should prevail. He grounded his hopes on the prophecies of the New Testament; " And," said he, ** when God shall repair the breaches of his church, and build it up greatly, the subtilties of the schools, and many canons of councils, and customs of old, will be laid aside, and a great simplicity in things of faith and worship shall be owned and practised; no more conditions shall be made for communion of churches, than Christ makes for communion with him, and uniformity in smaller matters shall not be made necessary to unity."

We have now nothing to do, but to g^ve some account of the end of this good man's conversation. It pleased that God, in whose hand our times are, to lengthen or shorten as he pleases, to continue him long a burning and a shining light in his church; purely to his good providence it must be attributed, and not to any thing that appeared extraordinary either in his constitution or management of himself. Moses observed, that in his time, if men lived to be fourscore years, even their strength was then commonly labour and sorrow; but here was one who went almost nine years beyond that, and yet his strength did not seem to be labour and sorrow, but he continued both cheerful and useful to the last, even in those evil days, of which men commonly say they have no pleasure in them; he had the pleasure of looking backward upon the grace of God bestowed upon him, and forward upon the glory of God prepared for him, and little of bodily pain and distemper to be an allay to his pleasure. Thus in Ilia advanced years he continued to walk humbly with God in holy security and serenity of mind, and a believing expectation of the glory to be revealed.

In the year 1099, Mr. Bryan, who had long been

his fellow-labourer in Shrewsbury, finished his course with joy: thereupon Mr. James Owen of Oswestry was chosen to join with him in the work of the ministry there ; but it pleased God to put an end to his most useful life and labours in April, 1706. Upon his death they chose Dr. Benion, then minister at Broad Oak, who came and settled among them that year, and was every way agreeable both to Mr. Tallents and to the people, but Te tantutn terru ottendunt Fata nee ultra esse tinunt, he had soon finished his testimony, and was remanded (March 4, 1707-8) when he had been but a year and three quarters at Shrewsbury. He was very dear to Mr. Tallents, and as a son with the father, so did he serve with him in the gospel; and his death did accordingly go very near him, he scarce looked up with any cheerfulness after.

He had had a very little sickness.; but as he grew into years, complained sometimes of faintness, and feebleness, and shortness of breathing, which obliged him to favour himself a little in his work; and if he had spent himself but in discourse with his friends, he found it requisite to retire and repose himself a little.

On Wednesday, March 24, about a fortnight after the doctor was buried, as he was washing him, and for ought appeared as well as he used to be, he fainted away of a sudden, and had fallen to the ground, if those about him had not been immediately aware of it and helped him. In a little time he came to himself, and the next day wrote a letter in his bed, made some alterations in his will, gave directions about his funeral, and then addressed himself to his 'dying work, with the holy cheerfulness that became so good a Christian, as one who had nothing else to do but to die. Sometimes he intimated, that if it were the will of God, he could desire to live a little while to see the congregation well settled under another minister, and there was sometimes hope of his recovery, and that he might yet have been instrumental therein; but the wise God, whose judgments are a great deep, ordered otherwise, that he should leave them just at a time when they most needed him. Many a time after Dr. Benion*s death, he prayed earnestly to God to provide good ministers for that congregation, which lay so near his heart. And since his death, we have seen his prayers answered: but God will show that he can do his own work without the agency even of those instruments that we think necessary, and depend most upon. He uses the service of many, but needs the service of none.

And though to abide in the flesh might well be thought, especially at that juncture, more profitable for them, yet he soon got over that difficulty, and left the care of the sheep to the great Shepherd, who when he has work to do will never want fit instruments to do it with. He therefore prayed, that

LIFE OF THE REV. MR, FRANCIS TALLENTS.

if his work were done, he might be, by the grace of God, not only willing, bat desirous, to depart, and to be with Christ, which he knew to be far better.

He charged all about him, that they should not pray for his life, but that he might be enabled patiently to wait for his change.

When he came to himself, by God's blessing on the use of means,, from that fainting fit, with which his illness began, he said to those about him, ** Why did you not let a poor old man go away quietly?" He often expressed his repentance for sin, and his reliance on Christ alone; and some days before he died, he blessed God that he was more full of inward comfort and joy than he was able to express.

He complained yery little either of pain or sickness, but gradually decayed, and burnt lower and lower, like a candle in the socket. He often prayed to God for a blessing on those about him, and said, " Here I lie waiting, waiting." After some time he began to think it long that he had not his release, and to cry. Come, Lord Jeau, come quickly ; but he knew God's time is the best, and therefore would wait with patience for it; for the vision is for an appointed time, and at the end it shall speak, and not lie.

On Lord's day, April 11, 1706, he said he would have those about him go to worship God in the solemn assembly, and would have only one to stay with him. That day he took more refreshment, and seemed to be more revived, than he had been of some time before. Divers savoury words dropped from him; and he continued very sensible^ calling

upon God, till about nine or ten o'clock that cf es-ing, when he sweetly slept in Jesas, and on tbal dav of rest, entered into his everlasting rest. Praued be that God by whose grace he was enaJbled to fini^ well.

On Thursday following, (April 15,) the dear n-mains were solemnly deposited in St Mary's chardi, and a sermon preached at his own meeting-place the same evening on that sad occasion, and maoy, very many, did him honour at his death, as they did to Jehoiada, (who died in a good old age,) becmuse he hud done good in IsraeL

A paper was found after his death, appointin|c what epitaph should be inscribed on his grave-stone, and expressing the year of his life then cuxrent; intimating, that he did not expect to out-live that year.

Reliquim D. Franeisci TttUenU, Olim Coh Magd. Cant, Sen, Socij, Potiea Coneionniaris I^uMid in hoe EceUsid ab Ann. 1602. ad Aug, 524, 1GG2. Qm poet varioa Laboree^ expeetane miserieordiam Domini nostri Jeeu Christi in vitant eetermmm !«■-dem deeetiitf Anno JEtatie eum 99.'Mense

The remaine of D. F. TaUenie.farmerfy Fellaw ef Magdalen College^ Cambridge ^ afterwards preacher in this church from 1052, to Aug, 24, 1662: whoy after various labouri, expecting the merrg ^ WT Lard Jenu Christ unio etemmi Ufe^ died t» the S9th gear of his age.

A SERMON

PREACHED AT THE

FUNERAL OF MR. SAMUEL LAWRENCE,

MINISTER OF THE GOSPEL AT NANTWICH IN CHESHIRE,

WITH A CONCISE ACCOUNT OF HIS UFE.

Philippians ii. 27. Lest I should have sorrow vpon sorrow.

O THAT the occasion of oar meeting here to-day had been sacb, that this whole verae had been applicable to it! If when our dear brother (whose remains we have just now laid in the silent grave) was sick, nigh onto death, God had heard oar prayers, had seen oar tears, had ordered the san of life to go back, or rather the shadow of it, (for it is bat a shadow,) and had added to his days, as to Hesekiah's, and we had been met here to retam thanks for his recoveiy, with what pleasare should I have applied this whole Tcrae to sach a joyfal occasion ; For imdeed he was sich, niffh unio death, htU Ood had mercy on him, and spared him, and not an him only, hut on me also, and on yoa likewise, and on many others, lest we should hme sorrow upon sorrow.

Bat alas, this is not oar case; it is not a song of praise that is this day pat into oar moaths, but a song of lamentation; nor is the case any longer within the reach of prayer. While oar friend was yet aliye, we wept and made snpplication, for we said, Who can tell hut God will yet he gracious to lUy and he shall live. We pleaded, Shall Jonathan die, (I Sam. xiv. 46.) who has been instmmental of 80 much good to the seals of many, who is sach a blessing to Israel, and likely to be more so, likely in a course of nature to be long so ? But now he is dead, though we desire patiently to submit to the holy will of God, and to reconcile ourselves to this dark dispensation, acknowledging that God is just in this which he has brought upon us, yet we think we may have liberty to bemoan ourselves under so sore a breach made upon our comforts; nay, we think it is our duty, when we sow sach precious

seed, sow it in corruption and dishonour, though we believe it shall be raised again in glory and incor-rnption, yet to bear it forth weeping, and to sow it in tears. If Jonathan be fallen we cannot but say, We are distressed for him, for tery pleasant has he been unio us, and therefore very painful must it needs be to have him thus suddenly rent from us, in the nddst of his great usefulness.

We have occasion then, at present, to make use only of the last words of the verse. Sorrow upon sorrow. That which Paul dreaded, but it was by the mercy of God prevented, in the case of Epaphrodi-tus, we feel we have, I am sure I feel I have, sorrow upon sorrow, a complication, an addition, of sorrows, which ought to be no surprise to us in this vale of tears, this lower region, where the clouds return after the rain, in a world where we are bid to expect tribulation, and to count upon it

Our observation from tiie text, with application to the present sad occasion, though it be only implied, yet rises easily and naturally. If Epaphroditos had died, Paul, who was now already in great distress, by reason of liis removal and distance from his friends at Philippi, would have had sorrow upon sorrow; the sorrow of burying one friend, upon the sorrow of being separated from many more: and therefore when such a one as Epaphroditus was, is removed from us by death, we have sorrow upon sorrow; that is, we have yreat sorrow, many sorrows included in this one. And sometimes Providence so orders the circumstances of this affliction, that it is, to those who are nearly interested in the case, (as Paul was in that of Epaphroditus,) one sorrow added to another, like JoVs messengers; as the waves of the sea, deep 4!alling unto deep. Broken with breach upon breach.

To accommodate this to our present purpose, we

A 8ERMON ON THE DEATH OF

mast consider who this Epaphroditos was, whose death would have been so great a grief to St. Paul. He was an evangelist; not only in the larger signification of the word, Vipreaeher of the gospel, a hringer of good tidings, bat in its more pecaliar sense, he was an assistant to the apostles in founding and planting charches. Sach was Timothy, Titus, Silas, and others, who were sometimes the apostles' companions and associates in their itinerant work, sometimes their substitates and agents; whom they sent where they coald not come, or left where they coald not stay, to set in order the things that were wanting; to settle the charches which the apostles had planted under the conduct of their ordinary pastors and teachers, and then to leave them. This Epaphro-ditus is the same with that Epaphras, Col. i. 7. who first preached the gospel at Colosse, and planted a church there; afterwards was for some time at Philippi, and watered the church there; and was now at Rome, sent thither by the Philippians on au errand to St Paul, and sent back by St. Paul to them with this epistle. Now we may look upon this good man, 1. As a dear friend of Paul's, and one whom he had a great love and value for. He calls him here, (v. 26.) his brother and companion in labour, and his fellow-soldier; and, (Col. i. 7.) his dear fellow-servant. St. Paul was the chief of the apostles, excelled them all in gifts, and graces, and usefulness, was a prime minister of state in Christ's kingdom, yet see his humility; he accepts the help of Epa-phroditus, who was every way his inferior, makes use of it, rejoices in it, and is afraid of being deprived of it Much more reason have we to acknowledge the need we have of our brethren's help, and to be thankful for it, to see the advantage we have by it for the strengthening of our hands, and the carrying on of our work, and to see what losers we are by their removal; nay^ we are ignorant of ourselves, if we esteem not others better than ourselves, and reckon not that we could be better spared.

Paul calls Epaphroditus his brother, for all we are brethren ; all true Christians, all faithful ministers, are so, for they have all one and the same Father, and all belong to one and the same family. He calls him his companion in labour, for he was engaged in the same work; and his fellow-soldier, for he was engaged in the same warifare; and the share he had with him in services and sufferings increased Paul's affection to him. If he be his fellow-servant, and be such a one as he should be, he is a dear fellow-servant, Paul's heart is upon him, and he loves him as his own soul. It becomes the servants of Jesus Christ, not only to love their Master, but to love their fellow-servants, to call them their dear fellow-servants, not jealous of their rivalship, or envious at

their success, but taking pleasure in them and tfadr prosperity. Fellow-soldiers who have ventared tbeir lives together, should thereby have their hearts knh together. Epaphroditus was upon this accomit dear to Paul, who, therefore, could scarce bear the thoughts of parting vrith him.

2. As a faithful servant to the charches, whose care was not confined to one church, bat was extended to many. He laid out himself to promote every thing that was g^ood among Christians ; he is yoar messenger, one that you have employed, and put a confidence in, one that you have made yonr n^pre-sentative, that manages the affairs of your church so wisely, so well. Epaphroditus, as it should seem, was now sent by the Philippians to Rome to attend Paul, to see what he wanted, and to brings him som^ supplies which they had collected for him.

This was he who was sick, nigh unto death, and if he had died it would have been an occasion of great sorrow to Paul, for though Paul was a man who had the command of his passions, yet be was not a stock or a stone, or a stoic, void of passion; our Lord Jesus himself was not; because he loved Lazarus, he wept over his g^ve, John xi. 35, 36. and has warranted us to do so; and here we have occasion for it. Though we pretend not to compare our friends and fellow-servants with, yet we hope we may compare them to, St. Paul's friends and fellow-servants ; they walk (though not pastilnu eequi^ — with equal steps) in the same spirit, and in the same steps, and therefore we ought to be in like manner affected with their removal.

DocT. The death of faithful ministers is jast cause for sorrow, and sometimes, especially, it is so circumstanced that it becomes sorrow upon sorrow.

I. The death of faithful ministers is just cause for sorrow; parting with them is a very monrnfal thing, yea, though they have continued long in their usefulness, and some may think it is time they should go off to make room for others, yet in that case their death is to be lamented, as Elisha's was b3' the king of Israel, 2 Kings xiii. 14. though he was then very old, and we had heard nothing of him a great while ; and we must thus show that we have esteemed them highly in love for their work's sake. Tea, though they should die martyrs, and should themselves rejoice to be offered up, yet in that case, as in Stephen's, devout men will mahe great lamentation for them ;* much more is it to be lamented when tiiere is not that gain to the church by their deaths, and might long have been in all probability great g^n to the church by their lives. It is justly reckoned an argument of great stupidity, if, when such men aie taken away, we do not consider it, and lay it to heart. Observe,

I. Ministers, faithful ministers, are subject to the

a AcUviiLS.

MR. SAMUEL LAWRENCE.

1067

stroke of death as well as others. They know themselves, and we know, that they mast certainly and shortly pot off this their tahernacle ; Our fathers^ where are they ? and the prophets, do they live for ever ? We see they do not.

They are not exempted from death, for the treasure is put into earthen vessels; they also are formed out of the clay, though they are to us in God's stead, and they must return to their dust. They are indeed called the angels of the churches, such is the dignity of their office, but alas we find them mortal dying men; and when they are subject to like passions as others, it is not strange they are subject to like strokes as others. The law made men priests, and the gospel makes men ministers, who had infirmity, and therefore could not continue, could not continue long, by reason of death, which must be and will be where sin is.

Nay, they are exposed [more than others; death is working in them, when life in you ; their work wastes them, their sorrows wear them, and they gladly spend, and cannot but be spent, for you. A wicked world is ready to say. Away with them, they are not worthy to live ;** a gracious God says. Away with them, the ungrateful world is not worthy of them ;« so that the point seems to be agreed, that good men must not live long in this world.

2. Death is the occasion of grief; ordinarily it is so; when man goes to his long home the mourners go about the streets. The house where death is, is called the house of mourning; it is so unless either those who are removed were, or those who are left behind are, void of natural affection. There was a great cry throughout Egypt, when there was not a house in which there was not one dead.*^ It is death reigning in this world as it does, that makes it a vale of tears; in heaven, and there only, where there is no more death, all tears are wiped away from men's eyes.

3. The death of good ministers ought to be in a special manner mourned for; this is a lamentation, and shall be for a lamentation, as much as any death. Moses, and Aaron, and Samuel, were men that all Israel went into real mourning for. The death of ministers makes God's house a house of mourning, and sensibly affects those who are sorrowful for the solemn assembly, to whom the reproach of it is a burthen. Then the ways of Zion mourn, when the guides and overseers in those ways are removed; then her elders put on sackcloth, when those who were the ornaments of the elders* seat are removed.

(1.) It is matter of sorrow to the people^ They were the messengers of the churches, God's messengers to them by the word; messengers of good tidings, whose feet upon that account were beautiful; they

b Acts xzii. 22.

e Heb. xi. 38.

were their messengers to God by prayer, who many a time went to the throne of grace on their errands, spread their case before the Lord, and made intercession for them, and were helpers of their joy; they were interpreters. Now the removal of such ought to be sadly lamented, because it breaks in upon the intercourse we have with heaven, the keeping up of which is so much our business and so much our bliss in our present state.

When these messengers are called away by death, you ought to be afflicted, and mourn, and weep.

[1.] Because of the love which we hope you bare to them, that you may testify and express it. They loved you, and travailed in birth again for you, till they saw some good evidence of Christ's being formed in you. You know how they exhorted, and comforted, and charged every one of you, as a father does his children ; how near their hearts your spiritual welfare lay, what a grief it was to them when any of you walked disorderly, and how much your well-doing was their joy. You have perceived what a tender concern they have had for you. Who is weah, and I am not weak ? what a fear they have been in concerning you, lest you should come short, lest you should seem to come short Many have been the proofs of their love to you, and it may be, your own hearts tell you, that while they were with you, you gave them not the proofs you should have given them of your love to them: you were wanting in your duty; you did not attend on their ministry so constantly, nor attend to it so carefully, as you should have done ; your profiting did not appear, but the contrary, and this grieved the hearts of those who should have had joy of you. Will you testify your love to them now they are gone, by bewailing the removal of them ? Thus at length show the value you had for them, and make up what has been wanting in the instances of your love to them. Let their deaths bo lamented, to show that their lives were desired.

[2.] Because of the loss which you know you have of them, and not you only, but others also; for their usefulness is extensive, and their lives a blessing to many. The loss of a faithful minister is a public loss; we are to reckon those our best friends who are our soul's friends, and therefore the loss of such friends, the greatest loss of that kind.

You here have lost one who long approved himself a skilful faithful friend to your souls ; one who was excellently well qualified for the service of your faith, and the help and furtherance of your holiness and joy. He was one who knew how to divide the word of truth aright, and to give each of you your portion of meat in due season. He was one whoy to my knowledge, in his youth laid in

d Exod. xii. 30.

A SERMON ON THE DEATH OF

a good stock of useful learning, and which is more, knew how to make use of it. He was a scribe well instructed unto the kingdom of heaven, and could bring out of his treasury things new and old, for the improvement of the most grown Christians, and yet, both in his preaching and in his conversation, knew how to condescend and accommodate himself to the capacity of the meanest, to feed the babes with milk, and the grown men with strong meat. He preached to you in a method, that you might see the truths you are to believe, and the duties you are to do in their order, and their reference to each other, which will render the one more intelligible and the other more practicable. He preached to you in his conversation, which was of a piece with his doctrine; he was an example to the believers in every thing that is praise-worthy, and was both a burning and a shining light. That which he aimed at was your profit, as one who naturally cared for your state.

O that you would sorrow after a godly sort, would sorrow according to God, and with an eye to him, for the death of one who was so much your helper in the things of God ; that you would sorrow for the loss your poor children sustain by his death, the lambs of your flock, whom he fed with food convenient for them, in his public catechising. I trust there are many of you to whom he was, through grace, a spiritual father, who by his ministry were brought savingly to Christ; such have reason to lament the taking away of one quite out of their reach, with whom they might have consulted concerning their progress in the way to heaven, but whom they can now not only not hear, but not hear from. But especially, O that you would sorrow for your sins, your carelessness and unfmitfnlness under his ministry, which has separated between you and your minister, and has provoked God to deprive you of such a privilege. All our tears should be turned into this channel.

(2.) It is matter of sorrow to us who are ministers; for they were our companions, our fellow-servants, who laboured with us in the same work ; our fellow-s(Miers, who exposed themselves with us in the same warfare. Though St. Paul had as little need of help as any minister ever had, though the Holy Ghost was given by his hands, so that if one was removed, he knew which way to expect the raising up of ttnother, yet the death of a faithful minister was very much his sorrow; and much more reason there is why it should be ours.

[1.] We have cause for it. Our hands are this day weak through our own infirmities, and they are weakened by such providences, so that the vrork is either not done, or not so well done; we are disheartened and discouraged, and drive heavily when thus our chariot-wheels are taken off. We need help, we need such help, and at every turn shall

find the want of it, and reflect with sorrow upon tb« withering of such a hand, as was so much oar ri^ht hand.

Much is required to make an able minister of the New Testament, abundance of gifts and graces, study and experience, a good head and a good heart It is long ere a minister grows up to maturity; the choicest fruits ripen slowly. Many hopeful bads and blossoms are blasted, and those that promised fair disappoint us, and never bring forth fruit to perfection. Many are plucked off by death, while they are yet in the blossom, they come forth like a flower, and are cut down in the beginnings of their usefulness, and therefore, to be deprived of such a one as we have now lost, who was beginning, and but beginning, to be an eider in age, as well as an elder in office; who was grown by observation and experience fit to be a father to the sons of the pro> phets, and a very wise and tender one he was, and thereby to strengthen the hands of his brethren; who was a great example of humility, consideration, and conscientiousness; this is a lamentation^ and shall he for a lamentation^ especially when (according to the reason there given) among all the branches of our vine there are so few that are strong rods for sceptres to rule.

Let the priests the Lord's ministers mourn between the temple and the altar, for there, in the courts of the Lord's hoose, they will find a loss of him who was so good a helper with them in the service of the tabernacle. We have lost one who laboured in the word and doctrine, and ought therefore to be accounted worthy of double honour; of hononr while he lived, the honour of being beloved; and of honour at his death, the honour of being lamented.

[2.] It will do us good. It will be for onr spiritual benefit, not only to admit but to enforce the impressions of sorrow upon this occasion. By the sadness arising from this stroke of divine providence, our hearts and our lives may be made better, and we may have reason to say, It was good for no to go to such a house of mourning, though it is bad for us that such houses of mourning are made among as. That which makes so much against ns, if we be duly affected with it, may by the grace of God be made to work for us; out of the eater mag eome forth mtat^ and out of the strong sweetness. We whose business it is to teach others to improve such providences, are ourselves inexcusable, if we do not lay them to heart, as the living are concerned to do.

If we sorrow aright for the death of our brethren. it will help to fix upon our minds that seriousness which is so neeessary to every Christian, and, especially, to a minister, and to mortify that lightness and airiness which very much unfits for the employments and enjojrments of the spiritual and divine life. This sadness will help to compose onr vain minds, and dispose them for serious work, and to

MR SAMUEL LAWRENCE.

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preserve that decorum upon our whole behaviour which becomes our profession, and will contribute so much to the great ends of it That really does us good which helps to make us grave and sober-minded, and our spirits are wretchedly dissipated, if this will not do it.

It will stir ns up to double our diligence in our Master's work. Do we grieve for the loss of them who are removed '* Let us endeavour in some measure to make up the loss, by laying out ourselves so much the more in the service of Christ and the souls of men; let us pray better, and preach better, and live better, that we may each of us do something toward filling up the gap. In two scriptures we find the consideration of this, that death is a period to the usefulness of good men in this world, urged as an argument with the survivors to abound so much the more in honouring God: one is Ps. cxv. 17, 18. The dead praise not the Lord, as they did while they were alive ; neither any that go down into silence; praying, praising, preaching lips are closed in the grave; but we will bless the Lord, because they cannot do it, we will do it the more fervently, the more constantly, and vrill endeavour that it may be done by a seed, by a succession of saints, when wo also are gone, from this time forth and for evermore. The other is in Hezekiah's writing, Isa. xxxviii. 18, 19. The grave cannot praise thee, as the pulpit does, death cannot celebrate thee, nor the congregation of the dead, as the assembly of God's Israel does; and therefore the Hvmg, the living^ they shall praise thee, with so much the more life and liveliness; and that the work may not sink and die in our hands, the fathers to the children shall mahe hnoum thy truth, that they may be praising God on earth, when we are praising him in heayen.

It will put us in mind of our latter end, of the period that will then be put to our work, and the account that must then be given up of it. They arc gone, and we are going, and we know not whose turn it will be to go next; probably ours who were nearest in age, who, therefore, are the more concerned to take the alarm. When our fathers are removed in a full age, we are perhaps tempted to think it will be many years before it comes to our torn to be gathered to them, and so to think of death as a thing at a distance; but when our brethren are removed, those who were brought up with us, and are of the same standing, we are bid to think of dying, not only as certain, but as very near; Behold, the judge standeth before the door. This forbids us to say in our hearts. Our Lord delays his coming, and speaks aloud in our ears. The Lord is at hand. Moses and Aaron are much of an age, there is but three years between them, and therefore when Aaron is dead, God puts Moses in mind of folfowing him quickly: 7%ou also shalt be gathered unto thy

people, as Aaron thy brother was gathered, Numb.

3 Y 2

xxvii. 13. You commonly say to those who are but a very little younger than you, " When I die for age, yon must quake for fear;" yet if you have made sure your interest in Christ, yon will see cause not to quake for fear, but to sing for joy ; but when those of the same age with us die, though not for age, it is a call to us to think of dying,—of dying shortly. Why may not our strength be weakened in the way, and our days shortened, as theirs were, and the number of our months be cut ofi* in the midst ? O that this consideration might be so impressed upon us who are ministers, that we might by it be quickened and engaged to apply ourselves more closely and vigorously to our great business, that we may finish comfortably and well. Our blessed Lord stirred up himself with this consideration, / must worh the works of him that sent me while it is day, for the night cometh, when no man can woi'k. The nearer our time draws to an end, the more concerned we are to fill it up with duty, and with that which will turn to a good account, that we may give up our account with joy. And if thus we sow in these tears, the harvest hereafter will be pleasant; if the good lessons which these providences teach us be taken out and well learned, we shall have reason to say, that sorrow is better than laughter; and that our loss is not only their gain, but our gain too. Our dear brother being dead, yet speaheth, thus speaketh, ^* Therefore be ye also ready, and in order to that, be ye also busy, be always abounding in the Lord." We e no time to lose who have so much work to go through, and have lost so much time already. Let us not, under colour of prolonging our lives, indulge our ease, lest by so saving our Htcs we lose them; the more uncertain life is, the more need we have to spend it well, for that is the way to end it well; and blessed is that servant whom his Lord when he comes shall find so doing.

II. Sometimes the death of fkithful ministers is so circumstanced, that it is sorrow upon sorrow; that was the thing St. Paul dreaded in the death of Epaphroditus, and it is what we feel at this lime. God renews his witnesses against us, and multiplies our wounds.

1. When many breaches of this kind are made upon us about the same time, then we have sorrow upon sorrow. Death is always reigning in every place, and every week brings in its bills of mortality, but we reckon it a sore and signal judgment, if an epidemical distemper makes the numbers of the dead in a little time more than usual; it is true the prophets do not live for ever, the labourers most be called out of the vineyard, when they shall have accomplished as a hireling their day. But when many are removed in a little time in the same country, and those most of them in the midst of their days and usefulness, we must be very stupid if we hear not the voice of God in it. I can name about

lOGO

A SERMON ON THE DEATH OF

seventeen* dissenting ministers here within our neighboarhood, and acquaintance, who have been removed in little more than seven years; many of them I have done this mournful office for, that I am now doing for this dear brother of mine, and of them all, only two that (as I think) were above d5 years old, and those two were considerably above 80, Mr. Tallents and Mr. Cope ; six or seven I take to have been about 50, and the rest under 40. And is not this sorrow upon sorrow ? Have not the deaths of our brethren in the ministry been brought us by Job*s messengers ? While one it yet speaking,, comes in another.

And what shall we say to these things ? What is this that God has done unto us ? What is it that God would have us to do ? What is it that he says to us by these repeated strokes of the same rod ? what is the meaning of it? and what the mind of him who has appointed it ?

(I.) God does hereby plainly reprove for our former stupidity and senselessness, under the breaches of this kind that were made upon us; good men, good ministers, have been taken from us, and we have not considered it, and laid it to heart as we ought to have done; and therefore God has proceeded in this controversy with us, for when he judges he will overcome, will humble the unhumbled. If the work be not done and the point gained by one affliction, another may reasonably be expected. Lord, when thy hand is lifted up, they will not see, but they shall see. When one good minister has been taken away, perhaps we have been tempted to think, the matter is not great, there is more than enough; but God will make us know that we have none to spare, and that if we depend upon our numbers he can soon lessen them.

We have not been duly affected with the losses of this kind which other congregations have sustained, as if wc were not concerned in them, nor were in danger of the like; as if our mountain stood so strong that it could not be moved, and we have thereby provoked God to come nearer us, and to make us feel the smart of that rod upon our own back, which we have not heard the voice of upon the back of others. It is a method God takes in other afflictions, those must be made to suffer who will not be made to sympathize; for sooner or later, one way or other, God will be heard, he will be heeded.

(2.) God does hereby plainly warn us of judgments coming. We are to look upon it as a sad token of his displeasure against us; nay, if we make not a right improvement of it, it is well if it prove not a bad omen of his departure from us. The removal of so many candles out of their places, is a step towards, and a threatening of, the removal of the

• Mr. Cope of Haslingtoo, in 1704. Mr. Chorlton of Manchester, 170A. Mr. Latham of Wem, and Mr. Owen of Salop, Mr. Holland of Lostock, Mr. Long of Wrexaro, in I70A Mr. Tal. lents and Dr. Benion, both of Salop, and Mr. Jonathan Harvey of

candlestick itself out of its place; which we have deserved, because we have left our first lott, and have not repented and done our first works. God designs by these providences to awaken as out of our security, that we may not flatter ourselves vnth a conceit, that to-morrow will be as this day; and to stir us up to our duty, which is to prepare to meet our God; to stand in the gap which is hereby made, and make good the breach against the judgments which threaten by it to pour in upon os.

Hear ye the Lord's controversy, which he has with his people, and which he will plead; Hear ye the Lord's voice, crying to the city, to the country, and see his name in it. Why ? How does it appear that God is contending with us ? The prophet ^ves you an instance of it soon after. The good man is perished out of the earth, and 1 am as when they kmoe gathered the summer fruits-^stnpt of my glory. What is to be said at such a time ? We must not onlj say, as the prophet there, Woe is me, but as the Psabnist on the like occasion. Help, Lord, for the godly num ceas-eth, the faithful fail. When we are bemoaning our losses, we must apply ourselves to him, who is alone able to make them up; when godly, faithful people cease and fail, it is high time to cry. Help, Lord.

Let the good impressions of such providences as these abide with us, and let them not wear off; we are apt to be affected with them for the present, but we soon forget them, and settle upon our lees again, as those, who having been at ease from oar youth, are desirous still to be so; which makes it necessary, that God in his providence should be still emptying us from vessel to vessel, shifting hands with us, for otherwise our taste remainetk in us, and our scent is not changed, Jer. xlviii. 11. Let us take heed lest, by returning to our former secarity, we provoke God to proceed in his controversy; but by daily prayers to God, let us endeavour to turn away his wrath, and by a continual good improvement of the many breaches of this kind that have been made upon us, let us stand between the living ministers and the dead, that this plague may be staid. O lift up a prayer for the remnant that is left, an earnest prayer that God would not make a full end, but would spare his people, and spare his ministers to them, according to the multitude of his mercies.

2. When we have this sorrow mingled with other sorrows; when grief for the death of our ministers is added to other grievances, so that there is a complication of griefs, then we have sorrow upon sorrow. This would have been Paul's case if Epaphroditus had died; he vras now in sorrow, not so much for his own sufferings, he knew how to glory and rejoice in them, but because he was absent from the Philip-

Chester, 1706. Mr. Low of Knuttford, and Mr. Evans of Oswestry. in 1709. Mr. Nailor of St. Ellens, 1710. Mr. Peyton of StaflbrH, Mr. Brian of Newcastle, Mr. Jenkin Thomas of Wrexam, and Mr. Eaton of Manchester, in 17I1. And now Mr. Lawrence, in 1718.

MR. SAMUEL LAWRENCE.

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pians, and others of his friends who were dear to him, and wanted to know their state; and especially because he saw a general decay of serioas godliness among ministers and Christians; Some preach Christ of envy and strife^ and all seek their own, not the things that are Jesus Christ's: this was Paal's sorrow, and if now he had lost Epaphroditas, one who preached Christ out of love to him, and who naturally cared for the state of souls, it would have been sorrow upon sorrow; and this also is our case.

How far my own present grief, which lies heavy upon me beyond what I could have thought, directed my thoughts upon this sad occasion to this melancholy theme of sorrow upon sorrow, I shall not say, the heart best knows its own bitterness, and feels most from its own burthen; but upon many accounts of common concern, we may truly call this sorrow upon sorrow.

(1.) The abounding of atheism and infidelity, vice and profaneness, in our land is our sorrow; we behold the transgressors and are grieved; I am sure we ought to be so, to see them so numerous, so impudent ; and rivers of tears should run down our eyes, because there are so few that keep God's law, and so many who break it. The general corruption of men's principles and manners, the abounding of impiety and immorality, and the inefficacy of the endeavours used for reformation, are matter of sorrow to all good people; righteous souls are vexed from day to day, as Lot's was, with the filthy conversation of the unrighteous; and we hope there is a remnant who mourn in secret, and cover their faces, for that wickedness which is committed openly, and goes barefaced, that sigh and cry for the abominations of the land, that blush before God for that wickedness for which they that are guilty of it will not blush before men. It is sad to see and to hear how God's name is profaned, his law broken, his word vilified, his sabbath polluted, his creatures abused, how men wrong and abuse, how they bite and devour^ one another.

And if this be a sorrow, as certainly it is, the taking away of those from the midst of us, who were, in their places, God's witnesses against the wickedness of the wicked, who helped to put vice out of countenance, and to make iniquity stop her mouth; who, by the Spirit of the Lord, lifted up a standard against this enemy who comes in like a flood; the silencing of the faithful watchmen, who warned the wicked in God's name to turn from his wicked way, must needs be sorrow upon sorrow. Men of probity and sincerity could never be worse spared than now, when men speak vanity every one to his neighbour, and there are so few who can be confided in.

(2.) The decay of serious piety, among those who make a profession of it, is our sorrow. It may justly grieve us to see not only how iniquity abounds, but how the love of many waxes cold; love to their

God, to their Bibles, to their brethren; devout affections ebb and abate; the kindness of our youth is forgotten, and that of our espousals. It is our sorrow, to see so little of the power of godliness among those who retain the form of it; to see family worship neglected, sabbath time trifled away, Bibles and good books seldom looked into, religious conference forgotten and quite laid aside, solemn assemblies indifferently attended, and the word preached carelessly heard. It is sad to see how little there is among us of the pious zeal and strictness of the good old puritans; how the things that remain are ready to die, and our works are not found filled up before God; but what a wofol deficiency there is of what should be, and a woful degeneracy from what has been, among professors.

And if this be a sorrow, surely it may well be reckoned sorrow upon sorrow, when those are taken away by death, in whom so much of serious piety was kept up, and by whose means we might hope to see it, through the grace.of God, in some measure revived. It adds to our grief, to see a family beheaded, and by that means broken up and scattered, in which God's name was so constantly called upon, his word read and opened, and his praises sung, now, when in so many houses the altar of the Lord is broken dovm, or gone to decay. When we have been bewailing the defection and backsliding of many who began in the Spirit, then to follow those to their graves, who not only still held fast their integrity themselves, but we hoped might have been instrumental to reduce and recover those that were gone astray; this may well be called, sorrow upon sorrow.

(3.) The contempt cast upon the religious assemblies which we adhere to, and in which we think we have met with God, is our sorrow. It is made the character of those whom God has distinguishing favours in reserve for, that they are sorrowful for the solemn assembly, to whom the reproach of it is a burthen ; and a great many solemn assemblies there are among us, on which we have reason to say, God has put honour, that yet are loaded with reproach, and exceedingly filled with the scorning of those who are at ease. The assemblies of those who we know to be united by holy faith and love to Christ, and through him to his church, are reproached as by schism cut off from the church, and therefore from Christ and the covenant, and the hope of salvation, for no other reason but because their ministers were ordained as Timothy was, by the laying on of the hands of the presbytery, and not by a diocesan bishop. The assemblies of those who we know to be peaceable and quiet in the land, are reproached without any colour of reason, like the assemblies of the primitive Christians, as factious, and seditious, and hurtful to kings and provinces. The masters of those assemblies, though we know them to be ready and mighty in the Scriptures, skilful in the word of

A SERMON ON THE DEATH OF

nghteonsnew, yet are reproached bj many as nii-learoed and ignorant men. Many sach as these are the reproaches of the solemn assemblies, which are oar sorrow, because when thos, like Nasarethy they are put into an ill name, unthinking people are prejudiced against them, and are easily persuaded that no good thing can come out of them. There is a late reproach put upon our assemblies by the law, ^hlch makes it highly penal for one in any place of trust or power to be seen in them: and this reproach adds to our brethren; Hear, O our God, for we are suspected, we are despised, and both without cause; and this is our sorrow; we quarrel not with those who give us this hard treatment, we pray God to forgive them, but as a sward in ovr hones are these reproaches.

And now to have those taken away who were so much the glory of our assemblies, and helped to answer them who reproached us, and to put to silence their ignorance; to be stript of our ornaments now* of those whose good report of all men made them a credit to us, even our enemies themselves being judges, this is sorrow upon sorrow: for we know not what to say when we are asked, What will ye do now? where is your glory? but that, our God is still our glory, our everlasting glory.

(4.) The judgments of God that threaten our land, and the difficult trembling posture of the affairs of the protectant churches abroad, are our sorrow; it grieves us to see the desolations of the sanctuary, to bear the groans of God's Israel in Egypt; by whom shall Jacob arise, for he is small, and his interests neglected ? The enemies of the reformed churches are many and mighty, and violent against them; their friends few and feeble, and cool toward them. It is our sorrow that there are such heats and ferments among ourselves. We have reason to fear the desolations which a kifigdom divided against itself is threatened with: we are biting and devouring one another, widening matters in difference, and exasperating one another's spirits; firebrands, arrows, and death are thrown about, and discord, among other tares, sown in God's field ; all who wish well to the honour of Christ, and the interests of his kingdom among men, grieve to see it.

And is it not then sorrow upon sorrow, at this time to have one removed from us who was and would have been a peace-maker with God by his prayers, who stood in the gap as an intercessor, to turn away his wrath, who had an interest in heaven, and improved It for a sinful people, who was and would have been a peace-maker with men too, by his Christian temper and moderation, who studied the things which make for peace, who placed his religion in the essentials of it, and there spent his zeal ? Now the dividing spirit so mooh prevails, it is sad to lose one who was of such a healing spirit. Now so many are ^ing oil to our flames, which is our sorrow, it is upon sorrow to see the hand withered that

was bringing water to theoi, and the earthen Teasel broken that held thai water. It is ill with the patient, if, when his diaeaae Is at the height, those physicians are removed who best imdentood his case, and the method of his care.

Let us now make some applicatioii of this:

1. See what this world is; it is a vmU oftemrs, it Is a Boekimy a place of weepers^ and we moat expect no other but a sorrowful passage through it. It is well if in Christ we have peace and jc»y; in the worid we must havetnmble and grief. In the upper world there is a perfect and perpetoal serenity, it is all clear and calm there; hot in these lower rqpoas the clouds are still returning after the rain, and we must expect sorrow upon sorrow. Ijook which way we will, and we see the tears of the oppressed, aome upon one account, and some upon another, and many times they have no comforter. We see families io tears, congregations in tears, charohes, nations in tears. How melancholy is the state of hunum life I What a constant series of griefs are we attended with through this wilderness! The end of one trouble is commonly the beginning of another. Deep calls unto deep. Nay, troubles often come in company, and the beginning of one is the prefhce to another ; and we aro not to think it strange, it is what others have had experience of, and we have had notice of.

The larger our acquaintance is, and the more friends we have, the more happy we think oarselves, and we have cause to do so; what greater pleasure or comfort is there on earth, than an agreeable friendship ? And yet the more we have of this comfort, the more sorrow we are exposed to; the more dear friends we have, the more we have to sympathise with, and the more we have to part with; if it adds something to our pleasure that we rejoice with those we love when they rejoice, it adds more to our pain, that by the same rule we weep with them when they weep; but considering how many more men's griefs are than their joys in this world, and that in both we must be partakers with our friends, we must conclude that by the increase of our friendships, oor joys rise not in proportion to our griefs, unless that we conceive a secret pleasure in contributing something toward the comfort of our afflicted friends and their families, by our sincere and affectionate S3fm-pathy with them.

And is this world so full of sorrows, sorrows upon sorrows ? We see it is. What is there in it then that should court cither our love to it or our stay in it? Why should our affections be set upon good things beneath, when we see them liable to so many sorrowful changes ? Why should they not be set upon good things above, which though they may perhaps admit of an endless increase, yet know no change, nor are in any danger of being lost? Why should we be fond of a continuance here, where the longer we stay the more sorrows we shall have to share in, and not

MR. SAMUEL LAWRBNCE.

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rather covet to remove to that world, whence sorrow is for ever banished, where all tears shall be wiped away from our eyes, and joy upon joy shall draw oat the bliss parallel to the line of eternity itself.

2. Let one sorrow help to make another sorrow that comes witli it the more tolerable, and to prepare and fit us for another that may come after it As the more we do for God, the more we may do, one daty will fit as for another; so the more we bear from God, the more we may bear, and the better we may bear It, for trilndatian works patience. Those who have not known sorrow, find it hard to be reconciled to it, and are apt to fret at it, and to doable it by struggling with it; but those who have experienced sorrow upon sorrow, like their Master, who was a man of sorrows, and acquainted ^ith grief, can converse familiarly with their afflictions, whereby not only the terror of them is taken off, but abundance of advantage is gained by them.

Let the frequent returns of our sorrows keep us from security, and keep up in us a lively expectation of trouble, that, let it come ever so suddenly, it may be no surprise to us. We must never say, surely this trouble will excuse us from another, or that now we have had our share; no, it is still less than what we deserve, and perhaps less than what we need. We should rather argue. Have I had this sorrow ? what good use shall I make of it, that by it I may be the better prepared for the next? If our sorrows wean as from the world, and loosen our hearts from it; if they make us serious and thoughtful of another world ; if they endear Christ to us, and make him more precious, by giving us an experimental acquaintance with the powers and pleasures of his grace; then when sorrow comes upon sorrow we may bear them cheerfully. Patience works experience, and experience a hope that makes not ashamed.

And if we thus improve our sorrows, though as to the troubles themselves of this present time, we must remember that we are but girding on the harness, and must not boast as though the warfare were accomplished, and we had put it off; yet as to any real hurt or injury that the troubles can do us, we may boast as though we had put off the harness, for in all these things, not only we shall be, but we are already, more than conquerors through him who loved UB and died for us.

3. When God pursues one sorrow with another, let us follow the sorrow for affliction with a godly sorrow for sin, and that is a sorrow upon sorrow which will be an evidence for us that the affliction comes from love, is designed for our good, and does US the good that is designed us; and will prepare us for such a deliverance out of our affliction, as will be a mercy indeed to us.

When we sorrow for the death of our friends, par-ticolarly of our ministers, we should at the same

time sorrow for our sins, by which we have provoked God thus to contend with us. We are therefore deprived of the comfort of our relations, because we have not done the duty of them; when, therefore, we lament the effect, we should lament the cause.

4. When we have sorrow upon sorrow upon the account of affliction, let us not by our own folly add any more sorrow to it; nor by the productions of the root of bitterness in our hearts, make the bitter cup to be more bitter to us than really it is. .If, in any distress, we trespass yet more against the Lord, as that king Ahaz did, 2 Chron. xxviii. 22. we make the distress more than double. Sin upon sorrow will be worse than sorrow upon sorrow, and will be wormwood and gall in the affliction and misery.

Now you here have sorrow for the death of your minister. If you should grow cool to holy ordinances, as if your religion were buried with your minister, or as if no other minister could teach you, and show you the way to Christ and heaven now he is gone: if this should be made use of as a pretence for your carelessness and lukewarmness in the service of God, that you have not the minister you have been used to, and so your hearts be hardened by the providence that should soften them, then it will indeed be sorrow upon sorrow. But I hope better things of you, my brethren, and that we shall yet have joy concerning you; that as those who have been so well taught, and so long under the inspection of such an overseer, you will continue your zeal in religion, and your love and unity among yourselves, and we may hear of your affairs, that your conversation is as becomes the gospel, and that ye standfast in one spirit, with one mind, striving together for tlie faith of the gospel.

6. Let us study to answer God's end in visiting us thus with sorrow upon sorrow, and accommodate ourselves to the intentions of these providences. By the sadness of our countenances on such occasions as these let our hearts be made better, every way better-Every rod has a voice, which we are concerned to hear, and understand the meaning of; every affliction is sent upon an errand, and he who sends the errand expects to have an answer. What answer will you return this day to this messenger? or rather, to God's call by it.

This sorrow is appointed us, this sorrow upon sorrow, to pot us upon considering the uncertainty of the continuance of our opportunities; Yet a little while is the light with you; places have their time for enjoying the gospel, which will come to an end, and then other places have their turn. Ministers arc burning and shining lights, but it is only for a season that we rejoice in their light; which is a good reason why we should walk and work while we have the light, while it is yet called to-day, because the night comes, and before the night comes, wherein no man can work.

A SERMON ON THE DEATH, &c.

It in designed to bring ns off from looking at men, and instruments, as thongb by their own power they could do us service, or had done it; no, they are only the earthen vessels in which the treasure was deposited, and they are broke and thrown aside, to give us a sensible conviction, that the excellency of the power is of God, and not of them. We are thus taught to cease from man, from wise and good and useful men, whose breath at their best state is in their nostrils, and will not be there long. Let our dependence therefore be not on them, but on Christ, who makes them that to us that they are ; let us sit down with delight under the shadow, not of these gourds, that come up in a night, and perish in a night, but of that Rock of Ages that abides for ever. Let us not bind up our religion, and the comfort of it, in our ministers; for God therefore shows us the end of their conversation among us, that we may cleave so much the closer to Jesus Christ, who is the same yesterday, to-day, and for ever, and will be the same to the successors in the ministry, that he was to their predecessors, and make them the same to us, if it be not our own fault.

6. Let us be earnest with God in prayer that he would not proceed in his controversy with us, and that we may not have any more sorrow upon sorrow of this kind. Go forth to meet the Lord in the way of his judgments, and humble yourselves under his mighty hand, and pray and seek his face. He expects his praying people should now appear in the breach, to turn away his wrath, and justly wonders if at such a time there be no intercessor; and shall not each of us then be intercessors, as the prophet Ezekiel was when he fell upon his face, and cried with a loud voice, as one in earnest. Ah, Lord God, wilt thou mahe a full end of the remnant of Israel ? And as the prophet Amos was, when he prayed, O Lord God, cease, I beseech thee; by whom shall Jacob arise, fw he is small.

O that by this providence we might be stirred up to pray more, and pray better, to pray more earnestly, as Christ himself did when he was in his agony. When we have lost a praying friend, we are concerned the more to pray for ourselves. Pray that the light of God's countenance may shine upon us through these dark dispensations, and that whatever friends and helpers he takes away from us, he would not himself turn away from us, nor take away his mercy and his truth.

7. Even when we have sorrow upon sorrow, yet let us not sorrow as those who have no hope; but take hold of the comforts and encouragements which God hath provided for his own people, in their multiplied and most aggravated sorrows, that they may not be unmixed sorrows^ and unallayed. As the righteous have hope in their death, so have their friends also who are left behind in tears.

(1.) We have hope concerning him whom we have

lost, that be is removed unspeakably to his own advantage, for to those to whom to live is Christ, to die is not only no loss, but great gain. This country has a mighty loss of him, but he has no loss of it, who is gone to the better country, that is, the heavenly, to better work, and better pleasures, and better friends. Those are safely and honourably lodged who are received into the mansions in oor Father's house, those everlasting habitations; those have a good repose, and sleep sweetly, who sleep in Jesus. What honours here are comparable to theirs, to whom our Lord Jesus says. Well done^ good and faithful servant; or what pleasure comparable to theirs who enter into the joy of their Lord. Let this yield us pleasing thoughts when we are afflicting ourselves for the loss of one we loved. We sorrow for the body, that that is lodged in a land of darkness and silence; but the soul is the man, and that is gone thither where its eyes are opened to an everlasting light, and its lips opened in songs of everlasting praise; and therefore if we loved him we would rejoice. He who so often complained of knowing but in part, and prophesying but in part, is now made perfect, and sees face to face.

(2.) We have hopes that God will do our sou Is good by this providence, that he will sanctify it to us, and make it a means of our sanctification; and that the impressions of it will not be soon lost, will never be quite lost You of this place and neighbourhood will, I hope, be quickened hereby to consider your latter end, and with the utmost diligence to prepare for it Yon see, that in the midst of life we are in death, and that we are often obliged tore-move hence upon very short warning. When you saw your minister last in the pulpit, and heard him discourse so excellently of the intercession of Chrbt, you little thought it was the last sermon you should hear him preach, and that within a few days you should see him laid in the dust; but so it proves ; and God by it calls aloud to you. Therefore be ye also ready, be ye always ready, for you see that at such an hour as you thinh not, the Son of man comes.

And as this providence will I hope, through grace, do you good, by quickening you to prepare for death, so I hope it may be of use to you, to help you above the fear of death: those who are ready to die should be willing to die, and they have the more reason to be so, when they see their friends go cheerfully before them down into the darksome valley of the shadow of death, and even then fear no evil. Your ministers who, while they lived, showed you the way to heaven through the paths of life, when they die show you the way thither through the regions of death, and go before you through that Jordan, as the priests did before Israel bearing the ark of the covenant Be ye, therefore, followers of them, who are now throughfaith and patience inheriting the promises.

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(3w) We have hope, that God will take care of the beheaded family, that is most sensibly touched by this breach. He was one who blessed his hoasehold, that was eveiy way a blessing to it, and therefore his death is killing to it, we sorrow with them, and ^eve for their loss; bnt we depend upon the word of God, that he will be a Husband to the widow, and a Father to the fatherless children; Jehovak-jireh^^ The JLord will provide ; and tn the mount of the Lord it shall he eeeuj Gen. xxii. 14.; the orphans who are left with him, shall not be left by him, nor left comfortless, but he will come unto them, and take care of them; and let the widow trust in him, and she shall not be made ashamed of her hope. To the ag^ed mother likewise, who has lived to see sorrow npoD sorrow, God will be better than ten sons, than ten such sons.

(4.) We have hope, that God will provide well for the congpregation, and that that shall not be destitute and dispersed, as sheep having no shepherd, but they and theirs shall still be led into the green pastures, and fed beside the still waters. You have been loving and respectful to your minister, and many of yoa have been his comfort and hope, and I trust will be his crown of rejoicing in the day of the Lord; and yoa have reason to expect that God will send you another faithful guide in the good ways of the Lord. I have reason to think he has a blessing in reserve for you, by which he will carry on his good work among you. St. Paul, when he was in prison, comforted himself with this, that though he was bound, the word of the Lord was not bound, and when faithful ministers are laid in their graves, this may be our comfort, though they are buried the word of the Lord is not buried. When you change your minister, you do not change your Master; you shall have another preacher, but thanks be to God, not another Bible, or another gospel.

(5.) We have hope, that though we have parted with a dear friend in sorrow, with many such in sorrow upon sorrow, yet the day is coming when we shall meet again, shall meet with them all again in

joy, in everlasting joy. The hope of this gives the strongest allay to our griefs. If in this life only we hmd hope in Christy and were to fetch our reliefs in such cases as these, from within the confines of time, we were of all men the most miserable; but we have hope in Christ, that those who now sleep in him, he will shortly bring with him; and will bring us to meet them; we who remain and are left behind for a while, shall be brought to be companions with them in the kingdom, as we have been in the patience and tribulation, of Jesus Christ We loohfor the resurrection of the dead, and the life of the world to come, and in the believing expectation thereof we comfort ourselves and one another.

Now God calls to weeping and mourning, it is a comfort to us to see so many sad countenances and wet eyes in this solemn assembly, for thus we answer God's calls; but when God calls us to joy, into his joy, what a pleasant sight will it be to see the general assembly and church of the first-bom^ and ourselves in it, and not one weeping eye, or dejected countenance, or sorrowful spirit, among all the holy myriads. There shall be no sorrow, nor any occasion for it; nay, there shall be everlasting joy, and everlasting cause for it; the streams ever running, because their springs ever full and overflowing.

Our assembly is now breaking up and scattering, and it is not likely that we should ever be all together again in this world; but this is our comfort, if we be found the faithful followers of the Lord Jesus, we shall shortly be gathered together unto him, with all the saints, and none but saints, and saints made perfect: and that assembly shall never be broken up or scattered; we shall meet and part no more. The best we can here hope for is, to go in and out with the sheep of Christ, and to find pasture; but if we can but get to heaven, we shall be pillars in the temple of our God, and shall go no more out. The Lord bring us all safe thither in due time; and in the mean time the Lord watch over us. The Lord watch between us, when we are absent the one from the other. Gen. xxxi. 42.*

A CONCISE ACCOUNT

OF THE

LIFE OF MR. SAMUEL LAWRENCE

He was bom in Wem, a little market-town in Shropshire, and, as appears by the register, was baptized Nov. 5? 1661. He was the only son of Mr. William Lawrence, and Sarah his wife. His good mother is

still living. His father was a very eminent Christian, and much respected and valued by all good people who knew him. My father preached his funeral sermon at Wem, Feb. 26, 1694-5, on Luke xxiii.28.

UFE OF MR. SAMUEL LAWRENCE.

Weep notfw me, hut weep far f^omrselvee, and for your children. Whence he showed, that when a good man dies, there is no reason we should weep for him, but there is reason we should weep for oarseWes. Certainly (said he) this was a good man, and is manifest in the consciences of yon all, and of all who knew him, that he was so; Weep not for him therefore, for his death is an ontlet to all the evils of this world, and an inlet to all the happiness of the other world.

Looking o?er my father's notes of that sermon upon this occasion, it has so affected me, that I mast beg the reader's pardon, if I insert the heads of it, the subject being so near a-kin (though I little thought of it) to mine at the son's funeral.

'* It is said of Abel, that being dead he yet epeaheth. If our deceased friend and brother who is dead could be heard speaking, this is what he would say. My dear wife and children, my dear brothers and sisters, and other relations, my dear neighbours and Mends, weep not for me, for you have something else to do with your tears, bestow them where they will turn to a better account, weep for yourselves. But why not for thee, dear husband, father, brother, friend ? why not for thee ? Did we not love thee ? Yon did, and for that very reason, weep not for me.

'* I. For, consider the evils I am freed from. I had a sickly crazy body, especially toward my latter end, wearisome days and nights were appointed to me; what would I have given many a time for an hour's rest; but now all this is at an end; I shall be no more sick, no more pained, my head shall now ache no more. And are you sorry for this ?

'* I had my share also of losses and crosses in my worldly affairs; I had one house burned over my head, and almost all that was in it, in a few minutes, and have had the care and trouble of building and furnishing another; but now farewell all such cares. And are you sorry for this ?

'' You know, that as long as I was able, I was laborious in my particular calling, I never ate the bread of idleness, but of honest diligence; but now all that toil is over, I am got to bed, where I rest from my labours, from all my labours of that kind, never to return to them again. And will you grieve for this ?

" A great deal of pains I have taken in travelling and attending upon holy ordinances, on sabbath days, on week days, sometimes above and beyond strength; but I am now where I have communion with God at the spring-head, without the conduit-pipes of ordinances. And will you grieve for this ? *' Yon, all of you have, and I doubt not but some of you feel, a body of death; I am sure I did, and many a time it made me cry out, O wretched man that I am! You know what I mean, the corrupt nature, the carnal mind, the sin that dwells in us, a proneness to evil, a backwardness to good; but

death has eased me of that burthen, when the breatk went out of the body, that indwelling sin went oot of the soul; when the house was pulled down, then was an end of the leprosy that was in the walls: what all the praying and hearing, the sabbaths and sacraments, the care and watchfulness, of forty years would not do, death has done at one blow. Weep not for me then.

'< I had daily grief in my heart for my own sins, for the sins of others, and for the afflictions of mj friends, and for the troubles of the chnrch of G«i. but now all tears, even those of godly sorrow, ire wiped away from mine eyes; therefore let none be in yours upon my account.

'* And lastly, the bitterness of death is past with me; I have shot the gulf, that last enemy, that aoo of Anak, is vanquished, and I am triumphing. 0 Death, where is thy sting I And therefore, woeep mt for me.

'' II. But this is not all; if you consider the happiness I am entered into, that fair palace in whidi death was but a dark entry, you would not weep for me, but rejoice rather.

*' Would you know where I am ? I am at home in my Father's house, in the mansion prepared for me there. I am where I would be, where I hare long and often desired to be; no longer on a stonny sea, but in a safe and quiet harbour. My workii^ time is done, and I am resting; my sowing time is done, and I am reaping; my joy is as the joy of ksr-vest

" Would you know how it is with me ? I am made perfect in holiness; grace is swallowed np in f^ory; the top-stone of the building is brought forth.

** Would you know what I am doing! I see God, I see him as he is, not as through a glass darkly, bat face to face ; and the sight is transforming, it makes me like him. I am in the sweet enjoyment of m; blessed Redeemer, my Head and Husband, whom my soul loved, and for whose sake I was willing to part with all; I am here bathing myself at the springhead of heavenly pleasures and joys nnutterable, and*therefore weep not for me. I am here keeping a perpetual sabbath; what that is, judge by yoor short sabbaths; I am here singing Hallelujahs incessantly to him who sits upon the throne, and rest not day or night from praising him.

** Would you know what company I have ? Blessed company, better than the best on earth ; here are holy angels, and the spirits of just men made perfect ; I am set down with Abraham, and Isaac,*and Jacob in the kingdom of God, with blessed Paol, and Peter, and James, and John, and all the saints; and here I meet with many of my old acquaintance, that I fasted and prayed with, who (pt before me hither.

*' And, lastly, will you consider how long this is to continue; it is a garland that never withers; a

1067

rown of gloiy that fades not away; after millions f millions of ages, it will be as fresh as it is now; nd therefore weep not for me.

** It is true, the body mast tarn to rottenness and atrefactioD, the worms mast feed sweetly npon it; tut that also sleeps in Jesas, it still remains united 0 him, and shall shortly be raised again incornipt^ ble, like the glorious body of Jesos Christ, more jorions than the noon-day san.

'* Bat though yoo have no reason to weep for him vho is gone, you ha^e abundant reason to weep for ^oarselves and for your children.

Weep for your sins, the oaase of this and all your >ther griefs; that is the right channel for your tears

0 run in. O that I knew what to say, to make sin litter to you this day ! Shall I tell you it kills your friends ; it killed your Saviour; it threatens to kill yoar soals.

'' Weep foryourloss, the lossof agodly neighbour; k good member of your society, a praying member, and a profitable one; eveiy way useful among yon.

1 cannot say, he loved your nation, and built you a synagogue; but he found you one when you needed one; his house was your synagogue, his doors, his heart, were open to yon.

** Weep for your children who are coming into a tempting troublesome world, and going abroad into it; weep for yourselves, who are yet in the midst of it, cambered, tempted, absent from the Lord.

" Weep for the evil to come upon yourselves and your children, which the taking away of such men is a threatening omen of.

*' But is there not something else to be done besides weeping ? There is: we must acknowledge the hand of God in the removal of such men; must be thankful to God that we had them so long; mast aearch, and try our ways, and turn again to the Lord; weep and pray for ourselves and our children; weep and prepare to follow; weep and hope; and if thus we sow in tears, we shall shortly reap in joy, everlasting joy."

These were the heads of what my father enlarged Qpon in that sermon; and the reading of it affected me the more, because it was but the year after; that it became applicable to himself; and Mr. Tallents, when he preached my father's funeral sermon, made mention of Mr. William Lawrence's death, and spoke very respectfully of him.

Bat to retam to our subject, from which we too B<Mn digressed; his father's elder brother was Mr. £dward Lawrence, an eminent minister in Shropshire first, and afterwards in London. A man of peat integrity, and a substantial judicious preacher; who, to keep the peace of his conscience, left a good liviog;, and threw himself, and his numerous family, npon divine Providence.

His book called Christ*s power over hodiltf dit-'A'ei, has been and will be of great asc to many for

their comfort in sickness, and their improvement of it This nephew of his in many things resembled him much, and the comfort he had in him was the more valued by him, because of the great grief he had in some of his own children, which he let the world know something of in a book he published, called Parent^ Chroans over Wicked CkUdren, He died in November, 1605.

Having given this account of his family and relations, we come next to give some account of his childhood and youth, as we have it from those who then knew him. He was betimes inclined to learning, and was very mindless of the sports and toys that children usually are addicted ta When he was very little, his parents sent him to school, more to be out of the way of danger, than in expectation he would learn any thing; but before they were aware he had learned his letters, and by the year's end could read very well in his Bible. So intent was he upon his book, that his parents would hire him to play for a while, but he would presently return to his book.

Much sooner than most children do, he entered upon his learning of the Latin tongue, at the Free School in Wem, under Mr. Roderick and his two ushers, at a time when that school flourished much. There he made such proficiency when he was very young, and advanced so fast, that his masters loved him, and others admired him. The time that most of his school-fellows spent in play, he spent in reading ; and was so earnest in pursuing learning, and so careful to perform the exercises of the school, that he would scarce allow time to dress himself.

His master, Mr. Roderick, removing, and another coming in his place, who did not take so much pains, our young scholar complained to his parents, that he was not forwarded in learning as he had been, and therefore desired he might be removed to Newport, where there was at that time a flourishing school under Mr. Edwards; and he was so, and there improved very much in his learning.

His inclinations to piety were as early as his inclinations to learning; and he was not only free from the common follies and vanities of childhood and youth, but was forward to the exercises of devotion. He began betimes to pray in secret, and would be up early to redeem time for it So much seriousness and conscientiousness appeared in him in his childhood, that some who knew him then would say, they thought he was sanctified from the womb.

After he had got what learning was to be got at Newport school, he spent some time under the inspection of my father at Broad Oak, and some with Mr. Tallents at Shrewsbury; and a considerable time he spent with some other hopeful young men under Mr. Maiden at Alkinton near Whitchurch, where he improved himself very much in Greek and

LIFE OF MR. SAMUEL LAWRENCE.

Hebrew. He continued there till Mr. Maiden's death, in Jane, 1681.

Soon after that he was sent ap to London, where, after some little time spent with his uncle, he was put under the tuition of that famous instructor of youth, Mr. Charles Moreton, whose private academy at Newington Green flourished very much at that time, and was a nursery of many who have since done worthily, and been famous in their generation. There he went through a course of university learning, and carried himself so as to gain the respects of all who observed him.

There he staid till the iniquity of the times forced Mr. Moreton to break up his academy, and to remove himself for safety and liberty to New England, as many such men were necessitated to do in the last age.

When he left Mr. Moreton, he was recommended to Mr. Singleton, to be assistant to him in teaching a grammar school in Clerkenwell Close, and was very acceptable both to him, and to the relations of the young gentlemen who were his scholars.

After he had spent two or three years there, he was recommended to the Lady Irby, relict of Sir Anthony Irby, who lived in Dean's Yard in Westminster, to be her domestic chaplain. When she first saw him, he was so young, and looked so much younger than he was, that she asked, " What! have they sent me a child for my chaplain V But upon trial she soon found he was no child in understanding. A great deal of love and respect he gained by his prudent and pious carriage in that family. Upon his first coming thither, when some of his friends spoke with concern for him, how he would have courage, being young and modest, to go through his work, and were afraid he would be dashed, when, as often, there were persons of quality present at their family worship; he said it did not fit all affect him, for '* I have a greater presence to mind than theirs.''

While he was at my Lady Irb/s, the liberty for dissenters commenced in 1687, and a door of oppor* tunity was opened to them just twenty-five years after it was shut by the Act of Uniformity; and soon after the opening of it was legally confirmed upon the revolution. And it has been kept open twenty-five years, and blessed be God, no man has been able to shut it. Upon the setting up of the meetings publicly then, Mr. Lawrence began to preach, and frequently assisted Mr. Alsop, on sacrament days, and upon other occasions, his meeting lying very near to my Lady's; and his first performances in that work were very acceptable.

One thing I must here take notice of to his honour; (and it is the more so, that notwithstanding my great intimacy with him at London at that time, I do not remember ever to have known it till now, that I am acquainted with it by his surviving relations;) his

father had his house and goods burnt in that dreadful fire which consumed the whole town of Wem, ia March 1676-7. The rebuilding and refurnishing cf it was a great expense to him; notwithstandio; which he brought up his son to learning, which tlu son had such a grateful sense of, that as soon a< ever he came into a capacity of maintaining himself, and with a frugal management of sparing something, all he could spare before he married, be sent to his father, amounting at times to a Tery considerable sum. He was one who had learned, according to the apostle's rule, io show pUty at home, and to requite his parents. Those who knew him well, have said they wanted words to express his respect to his parents and love to his relations.

In the year 1688 he came down into the countiy to see his relations, and a society of dissenters in and about Nantwich in Cheshire being then in quest of a minister, after several motions made to them bad miscarried, desired Mr. Lawrence to come and spend a Lord's day with them, which he did to their, great and universal satisfaction; so that they unanimoash chose him to be their minister; and after some time taken to consider of it, and consult his friends, he accepted it; but went first to London to take leave of his friends there. The Lady Irby was extremely loth to part with her chaplain, and was very angry ' with Mr. Baxter and my father for persuading him to go to Nantwich. But thither he came in September that year. In the beginning of November following he was publicly ordained to the ministry by a class of Lancashire ministers at Warrington ; six more were ordained at the same time* Mr. Cromp-ton preached, and Mr. Risely gave the exhortatioo. I remember the time by a good token, for when we were at Warrington, we received the news of the Prince of Orange's landing.

He is now settled at Nantwich, and some ther^ will remember what manner of entering in he had among them; with what wisdom, industry, and zeal, he applied himself to his work, and how many precious souls he was instrumental of good to; vha( a free course the word of the Lord had there, and how it was glorified. His greatest encouragement there was at first; but he continued there to his death. Though if he had had bodily strength, and a voice proportionable to his other ministerial abilities, his friends would have removed him into a larger sphere of usefulness.

He preached constantiy twice every Lord's day, winter and summer, and read and expounded tiie Scriptures in order both parts of the day, the Old Testament in the morning, and the New in the afternoon ; and catechised the children every Lord's day, winter and summer, except sacrament days.

He constantly administered the Lord's supper once a month with great solemnity and serioas-ness. The young people who were admitted to

10G9

hat ordinance, did, before the congregation, renew beir baptismal covenant in that form which my ather drew ap, which is in his Life,'' I take God the father to be my chief good and highest end ; I ake God the Son to be my Prince and Saviour; Sod the Holy Ghost to be jtny sanctifier, teacher, ;Qide, and comforter. I take the word of God to be ay rule in all my actions ; and the people of God 0 be my people in all conditions. I do also give, [evote, and dedicate my whole to God, all I am, all have, and all I can do. And this I do deliberately, incercly, freely, and for ever." And some he after-rards advised to write it over, and snbscribe their lames to it; which he said he would keep as a witless against them if they proved false to it. He ived to admit many to the Lord's Supper, whom he lad himself baptized in their infancy.

He preached every Saturday about noon; it is be market-day; and so he gave an opportunity to he country people of spending an hour for their k>ols in the midst of their worldly business.

In baptizing children, he generally received the ;hild from the parent's own hand, and returned it to bim again, with a solemn charge to bring it up in the fear of God, and the faith of Christ; and frequently took occasion to declare, that he did not baptize into a party, but into the church of Christ. He spent some time with the communicants on the Friday before every sacrament, to assist them in their preparation for that solemn ordinance; and was very ready to visit the sick and afflicted, and to assist the families of his friends in accommodating themselves to the providences of God that were con-ceroing them.

He was a very solid, serious, judicious preacher; his discourses were generally short, but pithy and substantial, and well studied. His doctrine dropped as the dew, and distilled as the small rain ; and he preached as one who truly aimed at the edification of those who heard him, and was in care to make them wiser and better.

When he began his ministry at Nantwich, that he

might preach the more profitably, he resolved to

preach in a method, that his hearers might see divine

truths in their order and connexion with each other;

he therefore entered upon a body of divinity, and

preached it over largely, which took him up many

years ; when he had finished that, he preached

over most, if not all, of our Saviour's parables;

itfter that, went over many practical subjects, as

the mortification of sin, living by faith, &c. And

toward the latter end of his time, when most of

those were dead who were his hearers when he first

came, and many young ones were grown up, he

begaa to preach over a body of divinity a second

time; but studied every sermon anew; nay, not so

much as looking on his old notes, saying, he would

not have his Master find him idle. He was in great

care not to flag and grow remiss in his public performances ; and would desire some of his hearers who were judicious, to tell him if they observed any alteration for the worse in them.

He was one who loved his work, and his heart was in it. He was forward to embrace all opportunity of doing good. He frequently preached lectures on week days in the country about; and funeral sermons many times gratis. Ho often preached when he laboured under bodily indispositions, which made the work very difficult, but would have served jnany a one for an excuse from it. When some advised him to consider his strength, and forbear preaching, he said, " I will use what strength I have in my Master's work, and do not desire to live a day longer than I may do him some service." It is not remembered that of all the time of his being at Nantwich, which was near twenty-four years, he was ever taken oflT from his work till the last sabbath of his life, by the sickness of which he died; and then, when he was so weak that he could scarce be helped out of his bed, he said he hoped, through the goodness of God, he should be able to do bis work the next sabbath, for, said he,'' it is my delight ;" but before that sabbath came, he was removed to better work.

Though he was thus diligent in all the parts of his work, yet he was so far from glorying in it, that he sometimes expressed himself thus: <* O what reason have I to be humbled, that so much of my time runs waste, which I can give but little account of; and that I do no more in the service of God ; but it is a comfort to me, that I do any thing."

Once being much fatigued with his work upon a Lord's day, he lamentably said to those about him, ** O how poorly do we serve and praise God, but it is a pleasure to think that we shall shortly do it better in heaven."

He was much concerned for the success of his ministry ; and sometimes was dejected and cast down, because he saw not people so much affected with it, and wrought upon by it, as he thought they had been formerly, though it was observed, that toward the latter end of his ministry he grew rather more lively and affectionate in his performances.

The irregular walking of any of his hearers was a great grief to him, and went near his heart, and he would often sadly lament it in public, that the lives of many who are called Christians, are such a reproach to that worthy name by which they are called, and that the professors of this day came so far short of the strictness and seriousness of those he had formerly known.

He was faithful to those under his charge in giving private admonitions as there was occasion. He had an excellent faculty of giving reproof with authority and gravity, and yet with meekness and humility. He flattered none in any thing that was amiss, but where he thought it proper, freely told people of their faults.

LIFE OF MR. SAMUEL LAWRENCE.

bat therein gOYerned himself according to the rale of that scripture, which I remember he preached an excellent sermon upon above twenty years ago, at a meeting of the Cheshire ministers, (2 Tim. ii. 24.) The servanU of the Lord must not strive.

The tendency of his preaching was to bring people to Christ and heaven; to heaven as their end, and to Christ as their way. He said to one of the lambs of his flock, *< Well, I hope yon learn Christ; I preach Christ as plainly and well as I can.'' He used this argument to persuade people to lay up their treasure in heaven, " If our treasure be on earth we are going from it, if it be in heaven we are going to it."

He discharged his duty as the master of a family conscientiously and well; where he had a tent, God had an altar, on which the morning and evening lamb were duly offered; and with the burning of the incense in prayer and praise, the lamps were lighted in the reading and expounding of the Scriptures ; he was also constant in singing psalms with his family. The sermons he preached in public were repeated in his family, and a great deal of pains he took to teach his children and his household the way of the Lord, and to make religion and the service of God pleasant to them.

His whole conversation in the wofld was blameless, and harmless, and vrithout rebuke, and like Demetrius, he had a good report of all men, and of the truth itself He was of a peaceable spirit, bearing and forgiving; and if sometimes a provocation ruffled him a little, he soon recovered himself with such a thought as this, " What have we grace for, but to enable us to practise those duties which are most cross to flesh and blood."

He was a very good scholar, and very communicative of his knowledge, and delighted even from his youth in that communication which was good, and to the use of edifying. He was one of those wise men, who not only lay up knowledge, but use it aright, and whose lips feed many. He had a peculiar dexterity, which I have often admired in him, and been ready to envy him, in drawing on discourse with young scholars, that he might have opportunity of giving them instraction, which was always pertinent, and without affectation.

The year before he died he was providentially drawn in, as I may say, (partly by having a son of his own at home with him, after he had been some time at Glasgow, and partly to gratify two or three other very hopeful young men, who came and tabled near him in the town, for the benefit of his conversation,) to read university learning, both philology and philosophy, and he not only took great delight in it, but made it to appear, as did the proficiency of those ho read to, that he was well qualified for it, as I always thought him to be. And this made his death to be sorrow upon sorrow^ that we lost one

who was not only an excellent minister himself, bm was just then beginning to be useful in training up ministers; and what he did he did gratis.

He constantly attended the meetings of the Cheshire ministers twice a year, and was much beloved and respected by them; was often chosen moderator, and his advice in any matter hearkened to as much as any one's.

In his non-conformity, he was considerate and conscientious; he was so far from being determined to it by custom and education, and from being prejudiced in its favour, that if he could have been satisfied with the lawfulness of conformity, he would gladly have conformed; and he was tempted to it by some good preferment offered him in the church, which would have been more than double or treble to his temporal advantage. He studied the point with the greatest impartiality imaginable, bat he could not conform vrithout wronging his conscience, and therefore chose rather to suffer than to sin. But in his nonconformity he always expressed himself with great moderation, and a truly Christian temper, and was very careful to preserve his hearers from heat and bigotry, and to possess them with principles of catholic charity.

He was much confirmed in his nonconformity by the late act against occasional conformity; and though he did not use to meddle with such things in the pulpit, yet upon occasion of that act, preacbin,? then in course of Christ's kingly oflice, he said. " That was it which the dissenters were bearing their testimony to." And so it is; for they believe, that though the church has a judicial power to see that the institutions of Christ be observed, and kept pure and entire, like the power of the judges and justices in the state, yet a legislative power to decree rites and ceremonies, like that of the sovereign and parliament in the state, is the prerogative of our Lord Jesus; and that no man, or company of men, in the world has any such power.

It was but the day before he fell ill of his last sickness, that he happened in discourse to fall upon the question of nonconformity, and he expressed his admiration and lamentation, (as the learned Dr. Whitby does in his Protestant Reconciler, which he referred to,) that the peace of the church should be broken by the imposition of that which the imposers themselves acknowledge not to be necessary, nor required by Christ or his apostles; and that the imposition should be continued with an inflexible resolution not to part with those indifferent things, which they cannot but own they might lawfully do, when it would put an end to that which they call a damnable schism, and so (in their judgment) prevent the everlasting ruin of thousands; " surely," says he, '* never were precious souls so undervalued."

Thus he stood fast in the Christian liberty wherewith Christ has made us free, and witnessed against

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mpositions in the thioga of God, though his con-;tancy herein was much to the prejudice of his secu-ar interest, and he would sometimes say, ** If our .^anse be not just and good, surely we are the gpreat-sst fools in the world.'' But yet, in the things that ure Caesar's, no man pressed more the duty of subjects to the powers that God has set over them. He usually observed the 8th of March, the day of the Queen's accession to the crown, and took that M^casion to preach of the mercy of government, and particularly of the government we are under, and to press people under it to live quiet and peaceable lives in all godliness and honesty.

The afflictions he met with he was careful to get good by; they are sent (so he wrote to a friend on occasion of a pressing trouble he was under) to soften a hard heart, to humble for sin, the procuring cause of them, to quicken us in our duty, to show us the vanity of the world, to remind us of our own death, and quicken us to prepare for it; if sanctified they are wholesome to us. O that these ends may be attained ; that our griefs may have this kindly work upon us; that one affliction may fit us for another.

He lived in a lively apprehension of death approaching ; and kept up such a constant expectation of it, that sodden death was no surprise or terror to him. Nay, he sometimes pleased himself with this thought, that at death he should go to see and enjoy God, and to admire him in all his works of creation, providence, and especially redemption, which, said he,'' I shall then see in the light of eternity."

Many other things worthy of notice might be said of him, but I shall here add nothing more, only that he finished well. Though he had no strong consti-

tution at all, jet he enjoyed a good state of health for the most part. On the Lord's day, (April 13,) he preached on that branch of Christ's priestly office. Seeing he ever lives tnaking intereeesian ; and exerted himself vdth more than ordinary vigour and liveliness, so that some of his hearers took notice of it, and asked him, when he had done, how he bore that day's work, little thinking it was his last

The Wednesday following he sickened of a fever, >vhich at first did not seem at all threatening; on the Lord's day he said he hoped he should be able to preach by the next Lord's day. He had very good advice and assistance, but that night the distemper seized his head, and he was sometimes delirious; but when he spoke what was foreign and incoherent, yet it showed that his heart was in heaven, for in his deliriums he would pray, and sometimes in Latin.

When he had his understanding, he said he had good hope through grace that he should go to heaven. And some of the last words he was heard to say were,'' I do not fear, I do not fear." He died the 9th day of his fever, on Thursday, April 24,1712, about ten at night, in the 61st year of his age. He was buried in the chancel of Nantwich church the Monday following, and was followed to his grave by a great many true mourners.

He left behind him a sorrowful widow, and three sons by his first wife, and two daughters by his second, and a dear and tender mother, in the 80th year of her age. And many good friends he left behind in a vale of tears, bat is himself gone to a world of everlasting joy.

A SERMON

PREACHED AT HABERDASHERS' HALL, JULY 13, 1712,

ON OCCASION OF THE

DEATH OF THE REV. RICHARD STRETTON, M. A

WITH A CONCISE ACCOUNT OF HIS LIFE.

2 Corinthians viii. 16.

But thanks he to God, which put the same earnest care into the heart of Titus for you.

A THANKSGIVING text may seeiu very improper for a faneral sermon; especially for one who was so ose-fal in his generation; who lived justly respected, and dies justly lamented. I confess it would have been very seasonable dpon this occasion to call you, for God by this and other the like providences calls us all, calls us aloud, (whether we will hear, or whether we will forbear,) to weeping and to mourning; not for those who are gone to the regions of bliss and joy above, weep not for them, but for ourselves and for our children, that are left behind in these lower regions of sin and woe. Even when our Saviour said, with an air of triumph, iVbic; lam no more in the world, he said with an air of tenderness. But these are in the world; to teach us, though not to envy those who have got the victory, yet to pity ourselves, and one another, who are yet in the conflict. And such an instance of stupidity it is, that God is justly and highly displeased at it, if when righteous and merciful men perish, and are taken away from our world, we do not consider it, and lay it to heart; for though it is a good to come in the other world that they remove to, a promised good, it is an evil to come in this world that they remove from, a threatened evil, in the apprehension of which it becomes us to humble ourselves under the mighty hand of God. The removal of good men may be looked upon as an ill omen; when they are commanded off who stood in the gap, we have reason to fear the breaking in of a deluge of judgments upon us; and God hereby gives fair warning to a careless

world, to prepare accordingly. We know what followed the calling of Lot out of Sodom, and of Noah into the ark.

But is it our duty in every thing to give thanks, whatever the will of God's providence is, this is the will of his precept in Christ Jesus concerning us; and it is such a duty as will well consist with all the instances of holy gracious mourning—even when we sorrow for sin, our own and othersSyet we must rejoice in God, and have our heart disposed to bi$ praises. That mourning is either not from a right principle, or exceeds due bounds, and is the sorrow of the world, that puts ui out of tune for thanksgiving. When we are ever so much burtbened with the sense of guilt, we ought to say. But thanks he ta God, there is rest in Christ; when we mourn for our afflictions, we may say. But thanks he to God, we are out of hell; nay, and thanks he to God these afflictions are designed to further us in our way to heaven. The truth is, we never want matter for praise, if we did not want a heart; and our comfort in God would be more abundant, if we did aboi^d more in thanksgiving to God. And, therefore, I hopeyoa will not think this text at all unsuitable to thii solemn occasion. Holy Job in his griefs blessed the name of the Lord, who had graciously given that which he had now taken away. Job i. 21. and who, even in taking away, he was sure neither did him any wrong, nor meant him any hurt And our blessed Saviour, when he wept over the grave of Lazarus whom he loved, lifted up even his weeping eyes to heaven, and said, Father, I thank tkee, John xi. 35, 41.

Upon such an occasion as this, the removal of good men and good ministers by death, such as while they lived were blessings to the world, and instni-

A SERMON, &c.

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ments of good to as, we may find matter for praise and tbankflgiTing, upon the account both of their present happiness and their past usefulness.

I. We may look up, and give thanks to God for what they are. For those who sleep in Jesus, we have reason to sorrow not only not as those who have no hope, but as those who have much comfort and satisfaction, to be a balance and allay to the sorrow. We have lost a useful good man, you here have lost a faithful minister, I and many others have lost a faithful friend; but, thanks be to God, our loss is his gain, for so death is to them to whom to live is Christ, it is great gain, quick gain, everlasting gain ; it is his blessedness, for so death is to them who die in the Lord. He rests from his labours, from the toil both of services and sufferings; with the body all its burthens are put off, and the soul has obtained its discharge from that work-house, from that prison-house, is set at liberty, is at peace, is at rest, and its business is no longer, as it was here, its labour. The best employments of the best souls, while tbey are here in the body, are their labours, like Adam's tilling the ground, after he had sinned, in the sweat of his face; but the employments of holy souls in their separate state, are, like Adam's dressing the garden in his innocent estate, which he did without labour, and with complete and constant pleasure. But that is not all; thanks be to God, he not only rests from his labours, but his works follow him; now he is freed from the toil of them, he receives the reward of them. They who work in the Lord's vineyard, and there bear the burthen and heat of the day, when the evening comes, not only retire to their repose, but receive their penny. Poor Job puts both together when he speaks of the servant's earnest desire, both of the shadow and of the reward of his work. Job vii. 2.

Look up therefore, and see with an eye of faith that joy of oar Lord, that fulness of joy into which this good and faithful servant is now entered, that glory, that far more exceeding and eternal weight of glory, with which he is now crowned ; and then you will see reason to rejoice with him, and to glory with him, and to say. Thanks be to God, who has given him the victory. If we loved him we would rejoice, and bless God for tho happy exchange he has made, because he is gone to the Father; and as Christ said. My Father is greater than /, that is, my state with my Father will far excel my present state in glory, so we may say of him and others who have fought the good fight, and finished their course, it is better with them where they are than where they were.

It is more a matter of thanksgiving when the lives

of good men, though still g^eat blessings to others,

yet are become, through the decays and infirmities of

^e, burthens to themselves, and their souls begin to

S">w weary of them; which was the case here.

3 »

Though old age carries with it both dignity and opportunity, though the hoary head be a crown of glory, yet, even when it is found in the way of righteousness, the days are called evil days, and the years such as a man has little pleasure in. When the light is darkened, the clouds return after the rain, the keep-ers of the house tremble, and the strong men bow them'-selves; then io put off the earthly house of this tabernacle, when it is thus gone out of repair, and remove to the building of God, the house not made with hands, eternal in tlie heavens, is a blessed exchange: thanks be to God, that one we loved so well has made that exchange. You lately heard him groaning being burthened, but now he is triumphing in his release, now he is singing Hallelujahs to him who sits on the throne. You lately saw him even dragging the chain of life, compassed about with infirmities, and full of pains; but now he is eased, now he is comforted, now he is full of delights, and is made to drink of the river of divine pleasures. You lately saw him weak, and scarce able to set one foot before another, but now he is among those who mount up with wings like eagles, who run and are not weary, who walk and are not faint.

This is the more to be rejoiced in, because it is a satisfaction to the longings of a gracious soul; it is what it has often wished for, what it has been long waiting for; and the longer it has continued in the body, the more welcome will the release, the exchange, be. It has often looked through the lattice, and cried. Why are his chariot wheels so long a coming ? Bow then does it triumph now, as that good man did, *' He is come, he is come!" Canaan was a pleasant land indeed to those who had been forty years wandering in a wilderness. Though hope deferred, hope of heaven deferred, maketh the heart sick, yet when at length the desire comes, it is so much the more a tree of life. Now, thanks be to God, for the happy removal of our Christian friends from darkness to light, from sorrow to joy, from the remainders of sin to the perfection of holiness, from the toilsome and hazardous services of Christ's camp on earth, to the pleasant and glorious services of his court in heaven. And, especially, thanks be to God for the good hope we any of us have through grace that we shall be with them shortly, shall be for ever with them. And if we have this hope in us, let us purify ourselves as they are pure.

2. We may look back, and give thanks to God for what they were. And that is the matter of thanks^ giving which the text leads us to, and which therefore I must enlarge upon.

When those who have been in their day and place useful to us, to others, to many, and serviceable to the glory of God, are removed, and we see the end of their conversation, one of the great duties required of us is to give thanks to God that ever we had such friends, that by his grace they were made blessings

A SERMON ON THE DEATH OF

to us, and that they were continaed to us so lon^^. This is a duty we are apt to forget, when God in his providence has made breaches upon our comforts, and to think that oar sorrow for the death of our dear relations will be our excuse for the omission; whereas, if at such a time we would intermix thanksgivings for former mercies with our complaints of present losses, it would redound very much both to God's glory and to our own comfort.

We have now parted with one who faithfully served his generation according to the will of God, that in the sphere wherein divine providence had placed him was long a burning and shining light; of whom it might be said, as of Jehoiada, (who for this reason had honour done him at his death,) ihat^ had done good in Itrael,2 Chron. xxiv. 16. Now, thanks be to God for him, and for all that good which God wrought in and by him.

But there is something more particular which I had an eye to in the choice of the text on this occasion : all who knew good Mr. Stretton, know this of him, that he was a very zealous active man to promote works of charity; that he was very liberal himself, and industrious to excite and engage the liberality of others; he was one who devised liberal things, and laid out himself in them, who had cases of compassion much at heart, relating both to the souls and bodies of men, and with pleasure took pains to get suitable relief for them. This was the grace, this the service, in which he was eminent, in which he excelled, and which made him a very great blessing to many. Now this is that for which Titus is here praised, that be was an active man among the Corinthians to press and promote a charitable collection and contribution, that now was going round among the churches of the Gentiles, for the relief of the poor saints in Judea; who were at this time great sufferers, both by the iniquity and in the calamity of their country: or rather, Grod is here praised, who made Titus instrumental in that good work among the Corinthians; as others were in other places.

I. It is here mentioned to the praise of Titus, that he had in his heart an earnest care for the Corinthians, and for their well-doing.

II. It is mentioned to the praise of God, that he put into his heart an earnest care for them; and so made him a blessing to them.

Now these two will very much consist together, the praising of Titus, and the praising of God for Titus. There is a debt of honour owing to those whom God makes use of as the instruments of his providence or grace in kindness to us or others; Do that which is goody and thou thdlt Jiave praise of the same. St. Paul was far from giving flattering titles to any, and yet in this chapter he calls the brethren who were employed in this service, The messengers, the apostles, of the churchesy and the glory of Christ, And often iu

his epistles he takes occasion to give a good chanc-ter, and a good report, of those who had done well. If the good report Demetrius has, be founded in truth, St. John also is ready to bear record, and to attest it. But this must not intrench npon the honour due to God only; the praise must pass through the instmments to God, and in him all roust centre, as the apostle here takes care it should; Tkanhs be to God, which put this earnest care into the heart of Titus for you.

I. It is mentioned to the praise of Titos, that he had in his heart an earnest care for the Corinthians.

Observe, what service be did, was from a principle within, from something in his heart; there is the treasure, there is the fountain, whence the words and actions are fetched, or rather, flow; if that be well fixed, and well furnished, all is well done. What is said of the servants of men, is true of all the servants of Christ, when they do the will of God acceptably, when they do it from the heart, for then with good will they do service. It was St. Paul's comfort that he served God with his spirit in the gospel of his Son, Nor is any work of piety or charity properly a goodVork, unless it be a heart work ; if I give all my goods to feed the poor, and have not loee seated in my heart, it profits nothing.

It was a principle of care that actuated him in this service. The word Zirs^^ signifies a close appiiemtiem and intention of mind to the business he was employed in, a concern to have it done well, fear lest there should be any mistake or miscarriage in it, di-lig^ce, industry, and expedition, in the prosecution of it. What Titus found to do for the glory of God, and the good of the souls of men, he did it with all his might, and made a business of it We translate it an earnest care, his heart was npon, and he left no stone unturned to bring it to a good issue.

It was the same earnest care; some copies read it Toaavnpf — such an earnest care, so great, so active, so constant; such a care as you were witnesses of the fruit of. But most copies read Tipr avrnv mnt-iffv — the same earnest care; he had the same care for them that he had for other churches to whom he was nearer related, and with whom he was better acquainted ; or he had the same care that St PaqI himself had, who therefore calls him his partner, v. 23.

Now in the care, the earnest care, that Titus had for the churches, we arc to consider him both in general, as a minister of the gospel, and in particular, as an agent in the work of charity.

I. Let us consider him as an evangelist, for so Timothy, and he, and many others were. He was an assistant to the apostles, both in planting churches^ and in watering those that were planted, in forming them, and setting in order the things that were wanting in them; not fixed to one place, for then we should not find him employed in the same work in so many places as we do; but like Paul, like Christ

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1075

himself, he went aboat doing g^ood, and he gave himself wholly to it; be did it with an earnest care both to do mach good, and to do it well, and to do it effectaally, and to g^d purpose. Paul commends Timothy, another evangelist, for this, that he did naturally care for the state of toylef for the state of the churches; and Epaphroditus, another evangelist, for this, that he longed after them all,^ and had a great zeal for them.^ They were men who had their heart in their work, and laid the success of it near their hearts.

That which Titus is here commended for, is the earnest core he had for those of the church of Corinth, and for their spiritual welfare. And concerning this we may observe,

(1.) Though Titus was not under any particular obligation to the Corinthians, as their settled pastor, yet he had an earnest care for them, and they were very much influenced by his care, and were very observant of what he said to them. He did not ask, What are they to me ? nor was he asked, what he had to do to concern himself about them. For our Saviour has taught us in the parable of the good Samaritan, that we must look upon him as our neighbour, whom we have opportunity of showing kindness to, or receiving kindness from, without distinction of nations in the world, or congregations in the church, further than prudential considerations, and the rules of good order, may direct. God is no respecter of persons in his bounty, nor must we be so in ours. Titus has an earnest care in his heart to make himself a blessing wherever he comes, and such should we have; we must study to serve some good purpose in every place where providence casts our lot; which is the meaning of Solomon's similitude. If the tree fall towards the south, or towards the norths in the place where the tree falls, there it shall be, and be of some use or other. The more extensive our usefulness is, the more it resembles his goodness whose tender mercies arc over all his works. Wherever we see a human face, we may conclude there is a human soul, and if we can do any thing, we mast have compassion upon it, and help it, remembering who it was Ihat said, Am I my brother's heep-er f Did we duly consider the worth of precious souls, we would have an earnest care for them. We should look upon those about us, though they be all of them strangers to us, as our fellow-creatures, and partakers of the same nature with us, as our fellow-christians, and partakers of the same grace with us; they are or may be so, and then remember that our rule is, As we have opportunity, to do good to aU men, but especially to them that are of the household offaith.

(2.) Though Titus had many to take care of, many charches that he visited and interested himself in

a Pbll. tt. 20.

3 z 2

b Phil. U. to.

the affairs of, yet his care for each of them was an earnest care. The stream of his pious concern run broad, and yet it run deep; he loved many, and yet he loved much; and herein he walked as he had blessed Paul for an example, who took upon him daily the care of all the churches, and yet had such a tender affection for particular believers, that ^f any one were weak, it weakened him, if any one were offended, it made him burn. The extensiveness of his care abated nothing of the earnestness of it. When Paul said, that he would gladly spend and be spent for the Corinthians, he immediately adds concerning Titus, that he walhed in the same spirit, walhed in the same steps.

Some are made remiss and careless by the greatness of their undertaking, they g^asp at too much, and then think that will excuse them in their neglects ; but the more Titus had to do, the more closely and vigorously he applied himself to it; that though he could not be in two places at once, yet he might do two days' work in one by a double diligence. What a great deal of good work may a good man do in his place, if he go on in it with an earnest care, like that of Titus here; a care to time things aright, to improve opportunities, to do the work of God with as little noise as may be, and to avoid every thing that is foreign to our business, or diverting from if. We should have an earnest care to husband well the thoughts of our heart, and the minutes of our time, that neither of them be idled away, and suffered to run waste, and then what a great deal of g^ood might we bring about. Though a wise man would not thrust himself into a hurry of business, nor have more irons in the fire than he can look after, yet a good man would covet a fulness of business, according as his capacity is, that whenever his Master comes he may be found doing.

(3.) Though there were others who had the care of the Corinthians, and whose business it was to direct, exhort, and quicLen them, yet Titus showed the same care for them that they did; not that he would intrude into other men's office, or take their work out of their hands, but he would strengthen their hands, and carry on their work, would second what they said, and add thereto many like words. He saw there was need of all the help that might be for the furtherance of the gospel there, and all little enough, and therefore was vnlling to lend a hand: and he did it with so much bomility and love, as made it a great encouragement, and no disparagement, to those who were statedly employed in the service of their souls. It becomes ministers thus to be fellow-helpers in the work of God, to carry it on with united force, joining hands and hearts in it: and the industry of others should not supersede but quicken ours; their activity should not be an excuse

A SERMON ON THE DEATH OF

to us, and that they were continued to us so long. This is a duty we are apt to forget, when God in his providence has made breaches upon our comforts, and to think that our sorrow for the death of our dear relations will be our excuse for the omission; whereas, if at such a time we would intermix thanksgivings for former mercies with our complaints of present losses, it would redound very much both to God*s glory and to our own comfort.

We have now parted with one who faithfully served his generation according to the will of God, that in the sphere wherein divine providence had placed him was long a burning and shining light; of whom it might be said, as of Jehoiada, (who for this reason had honour done him at his death,) that^e had done good in Israel, 2 Chron. xxiv. 16. Now, thanks be to God for him, and for all that good which God wrought in and by him.

But there is something more particular which I had an eye to in the choice of the text on this occasion : all who knew good Mr. Stretton, know this of him, that he was a vety zealous active man to promote works of charity; that he was very liberal himself, and industrious to excite and engage the liberality of others; he was one who devised liberal things, and laid out himself in them, who had cases of compassion much at heart, relating both to the souls and bodies of men, and with pleasure took pains to get suitable relief for them. This was the grace, this the service, in which he was eminent, in which he excelled, and which made him a very great blessing to many. Now this is that for which Titus is here praised, that he was an active man among the Corinthians to press and promote a charitable collection and contribution, that now was going round among the churches of the Gentiles, for the relief of the poor saints in Jndea ; who were at this time great sufferers, both by the iniquity and in the calamity of their country: or rather, God is here praised, who made Titus Instrumental in that good work among the Corinthians; as others were in other places.

I. It is here mentioned to the praise of Titus, that he had in his heart an earnest care for the Corinthians, and for their well-doing.

II. It is mentioned to the praise of God, that he put into his heart an earnest care for them; and so made him a blessing to them.

Now these two will very much consist together, the praising of Titus, and the praising of God for Titus. There is a debt of honour owing to those whom God makes use of as the instruments of his providence or grace in kindness to us or others; Do that which is good, and thou shalt have praise of the same, St. Paul was far from giving flattering titles to any, and yet in this chapter he calls the brethren who were employed in this service, The messengers, the apostles, of the churches, and the glory of Christ, And often iu

his epistles he takes occasion to give a good character, and a good report, of those who had done well. If the good report Demetrius has, be founded b truth, St. John also is ready to bear record, and to attest it But this must not intrench upon the honour due to God only; the praise must pass through the instruments to God, and in him all must centre, as the apostle here takes care it should; Tlkanhs be to God, which put this earnest care into the heart of Titus for you.

I. It is mentioned to the praise of Titus, that he had in his heart an earnest care for the Corinthians.

Observe, what service be did, was from a principle within, from something in his heart; there ia the treasure, there is the fountain, whence the words and actions are fetched, or rather, flow; if that be well fixed, and well furnished, all is well done. What is said of the servants of men, is true of all the servants of Christ, when they do the will of God acceptably, when they do it from the heart, for then with good will they do service. It was St. Paul's comfort that he served God with his spirit in the gospel of his Son, Nor is any work of piety or charity properly a good'work, unless it be a heart work ; if I give all my goods to feed the poor, and have not lete seated in my heart, it profits nothing.

It was a principle of care that actuated him in this service. The word Zith^v signifies a close appKemHon and intention of mind to the business be was employed in, a concern to have it done well, fear lest there should be any mistake or miscarriage in it, diligence, industry, and expedition, in the prosecution of it. What Titus found to do for the glory of God, and the good of the souls of men, he did it with all his might, and made a business of it. We translate it an earnest care, his heart was upon, and he left no stone unturned to bring it to a good issue.

It was the same earnest care; some copies read it Toffaorifv— such an earnest care, so great, so active, so constant; such a care as you were witnesses of the fruit of. But most copies read Ti|v avriiv <m-dify— the same earnest care; he had the same care for them that he had for other churches to whom he was nearer related, and with whom he was better acquainted ; or he had the same care that St Pa^l himself had, who therefore calls him his partner, v. 23.

Now In the care, the earnest care, that Titus had for the churches, we arc to consider him both in general, as a minister of the gospel, and in particular, as an agent in the work of charity.

1. Let us consider him as an evangelist, for so Timothy, and he, and many others were. He was an assistant to the apostles, both in planting churches, and in watering those that were planted, in forming them, and setting in order the things that were wanting in them; not fixed to one place, for then we should not find him employed in the same work in so many places as we do; but like Paul, like Christ

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1075

himself, he went ahoat doinj^ good, and he gave himself wholly toit; he did it with an earnest care both to do maoli good, and to do it well, and to do it effectually, and to good purpose. Paul commends Timothy, another evangelist, for this, that he did naturally care far the state of souls ;^ for the state of the churches; and Epaphroditus, another evangelist, for this, that he longed after them all,^ and had a great zeal for them.^ They were men who had their heart in their work, and laid the success of it near their hearts.

That which Titus is here commended for, is the earnest care he had for those of the church of Corinth, and for their spiritual welfare. And concerning this we may ohserve,

(1.) Though Titus was not under any particular obligation to the Corinthians, as their settled pastor, yet he had an earnest care for them, and they were very much influenced by his care, and were very observant of what he said to them. He did not ask, What are they to me ? nor was he asked, what he had to do to concern himself about them. For our Saviour has taught us in the parable of the good Samaritan, that we must look upon him as our neigh* bour, whom we have opportunity of showing kindness to, or receiving kindness from, without distinction of nations in the world, or congregations in the church, further than prudential considerations, and the rules of good order, may direct. God is no respecter of persons in his bounty, nor must we be so in ours. Titus has an earnest care in his heart to make himself a blessing wherever he comes, and sach should we have; we must study to serve some good purpose in every place where providence casts oar lot; which is the meaning of Solomon's similitude. If the tree fall towards the south, or towards the north, in the place where the tree falls, there it shall be, and be of some use or other. The more extensive our usefulness is, the more it resembles his goodness whose tender mercies are over all his works. Wherever we see a human face, we may conclude there is a human soul, and if we can do any thing, we must have compassion upon it, and help it, remembering who it was that said. Am I my brother's heep-er? Did we duly consider the worth of precious souls, we would have an earnest care for them. We should look upon those about us, though they be all of them strangers to us, as our fellow-creatures, and partakers of the same nature with us, as our fellow-christians, and partakers of the same grace with us; they are or may be so, and then remember that our rule is. As we have opportunity, to do good to all men, hut especially to them that are of the household of faith.

(2.) Though Titus had many to take care of, many churches that he visited and interested himself in

• Pbll. U.30.

3 z 2

bPhiLlf.96L

the affairs of, yet his care for each of them was an earnest care. The stream of his pious concern run broad, and yet it run deep; he loved many, and yet he loved much; and herein he walked as he had blessed Paul for an example, who took upon him daily the care of all the churches, and yet had such a tender affection for particular believers, that if any one were weak, it weakened him, if any one were offended, it made him bum. The extensiveness of his care abated nothing of the earnestness of it. When Paul said, that he would gladly spend and be spent for the Corinthians, he immediately adds concerning Titus, that he walhed in the same spirit, walhed in the same steps.

Some are made remiss and careless by the greatness of their undertaking, they grasp at too much, and then think that will excuse them in their neglects ; but the more Titus had to do, the more closely and vigorously he applied himself to it; that though he could not be in two places at once, yet he might do two days' work in one by a double diligence. What a great deal of good work may a good man do in his place, if he go on in it with an earnest care, like that of Titus here; a care to time things aright, to improve opportunities, to do the work of God with as little noise as may be, and to avoid every thing that is foreign to our business, or diverting from it. We should have an earnest care to husband well the thoughts of our heart, and the minutes of our time, that neither of them be idled away, and suffered to run waste, and then what a great deal of good might we bring about. Though a wise man would not thrust himself into a hurry of business, nor have more irons in the fire than he can look after, yet a good roan would covet a fulness of business, according as his capacity is, that whenever his Master comes he may be found doing.

(3.) Though there were others who had the care of the Corinthians, and whose business it was to direct, exhort, and quicLen them, yet Titus showed the same care for them that they did; not that he would intrude into other men's office, or take their work out of their hands, but he would strengthen their hands, and carry on their work, would second what they said, and add thereto many like words. He saw there was need of all the help that might be for the furtherance of the gospel there, and all little enough, and therefore was willing to lend a hand: and he did it with so much humility and love, as made it a great encouragement, and no disparagement, to those who were statedly employed in the service of their souls. It becomes ministers thus to be fellow-helpers in the work of God, to carry it on with united force, joining hands and hearts in it: and the industry of others should not supersede but quicken ours; tiieir activity should not be an excuse

• Col. iv. 13.

A SERMON ON THE DEATH OF

for oar sloth, but rather a spor to oar diligence. Others are busy, let not as be idle; though we have but two talents, though we have but one to trade with, if we be diligent and faithful, we shall have as sure a reward as those who are intrusted with five.

You here have lost a minister who had a care, an earnest care, for souls, and for their welfare in both worlds.

[1.] His care began at the right end, for it was in the first place about his own soul, and the prosperity and salvation of that. This charity must begin at home. Paul's charge to Timothy is, Take heed to thyself first, that thou mayst tare thytelf, I Tim. iv. 16. and those arc not likely to do any thing to purpose for the souls of others, who are regardless of their own, to show others the way to heaven, who walk not in it themselves. In vain were we made keepers of the vineyards, if oar own vineyards we have not kept You are witnesses for hi^i who is gone, and God also, how holily, and justly, and nnblamably he walked among you; that his conversation in the world was in simplicity and godly sincerity, with plainness and integrity, and, as became an Israelite indeed, without guile; not with fleshly wisdom, but by the grace of God, as one whose earnest care it was, and the top of his ambition, to approve himself to God, and to be accepted of him. Of him his praise was, and not of men.

His concern for his own spiritaal and eternal welfare expressed itself very much when he saw the day approaching, in his earnest desire to make sure work for another world : after serious inquiries into the state of his own soul, he said with a pleasing earnestness, to one who found him musing, and it seemed to be the result of many thoughts, " Well, if we stand in a covenant relation to God as ours, all is safe and well." He often expressed the admiring sense he had of the free grace of God in Christ to his soul; ascribed all the glory of his comforts and hopes to that grace, and in a depend-ance upon that, enjoyed a holy secarity and serenity of mind. Though he sfill maintained a godly jealousy of himself, and a humble fear lest he should seem to come short, yet he finished joyfally with this word, and it was one of the last words he was heard to say, / hnoWf the Lord is my rock, and my God. The assurance of this was it that enabled him to bid death welcome, and even in that darksome valley to fear no evil. Those cannot sink who have the Lord for their rock, to stay themselves upon; those cannot but be happy, eternally happy, who have him for their God. And can you say, my brethren, can you say upon good grounds, that the Lord is yoar rock, and your God ? Have yoa covenanted with him, and devoted yourselves to him, and do you make it your constant care and business to please

him? Your ministers have souls to save as well as you, and upon the same terms; and they call you to build upon no other foandfition, bat what they build upon themselves; to venture in no other vessel, but what they themselves venture in, into another world. O that the comfort which those have found in their dying moments, who have by faith made the Lord their rock, their God, might engage you all this day to avouch him for yours, and now to commit your spirits into his hand, to be sanctified and ruled by the word and Spirit of bis grace, and then you may cheerfully at death commit your spirits into his hand to be received into everlasting habitations, may doit with a triumphant confidence, knowing whom you have believed, even one who is able to keep what you have committed to him against that day; if the Lord be your rock, and year God, he will be so to death, through deatli, and beyond death, and you may gloiy in him.

[2.] He had an earnest care for that particular congregation which was under his charge; yoa here can witness for him that he had a concern for your souls, and greatly longed after you all, even frawt/-ed in birth again to see Christ formed in you. He bad indeed eiiram animarum — the cure of souls^ and did not make his charge a sinecure. Yoa know how constant he was with you, how rarely he was absent from you, scarce one Lord's day in a year; how he was in his element when he was in your service, and how solicitous to do all things, dearly beloved, for your edifying. You know how he laboared among you, even when he laboured under the burthens of old age, and how lively he was in praying and preaching, even when in other things his natnral force was so much abated. He had sometimes observed to his friends, that his work and his strength kept pace together; when he went into the pulpit he seemed to have fresh supplies of strength and vigour, and to forget his weakness, but when he had done his work he became as at other times; which, as it was an evidence that his heart was in his work, so it was an instance of the fulfilling of the promises. As the day, so shall the strength he; and They who wait vpon the Lord shall renew their strength; shall still bring forth fruit in old age, even when the youths faint and are weary, to show that the Lord is upright. What other proofs he gave of his earnest care for your souls, in visiting you, conversing with you, and watching over you, you would do well to recollect, that now you have lost him, you may still bo gainers by his laboors < f love among you.

[3.] He had an earnest care for other congregations, and for the progress and success of the work of God in them. He had an earnest care for many congregations in this city, for their supply, their order, and the preservation of peace and love in them. One instance that I must not omit is, the earnest care he took about the morning-lecture, every day.

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kept up a fortnight at a place, and then removing to another: he has been long (as I have beard) the principal person who has concerned himself about it, and been active in it, to put it into a method, and to direct the removals of it; wherein he has done good service to the interests of religion in your city ; for I hope wherever it comes it brings a blessing along with it, and many souls have had cause to bless God for it. And I trust, now he is gone, God will put the same earnest care into the heart of some or other for the keeping up of that good work, that it may not suffer damage by his removal. Nor did his care confine itself to this city, and the congregations here, but he had an earnest care for many places in the country, at a great distance, to see them well provided for, and ministers conveniently settled. And though, being indisposed to travel, he seldom went in person into the country, yet by letter and applications here in this centre, he showed what a ctmfliet he had, as Paul speaks, for many who never saw hi* face in the flesh, that their hearts miffht he eomfariedp and hnit toffether in love. He was always ready to advise young ministers, and assist them with his interest, many of whom, therefore, with good reason called him Father, and will bless God who put such a care into his heart for them. Thus he did good at a distance, thus he did lasting good, the fruit whereof remains; and such good, large souls will covet to do. Those who have opportunity of helping young people into the world, of helping them into business, and do it, do good service not only to their own, but to the next, generation; much more do they so, who forward the best employment, wherein the honour of Christ, and the welfare of the souls of men, is so nearly interested, and so help to preserve the best entail.

Let as now see what improvement we may make of this part of Titus's care as a minister, thus in some measure copied out.

1. It sets a good example before ministers, whose hearts should in like manner be full of earnest care about the work they have to do, and the great trust committed -to them; and happy were it for the church, if they were all thus. The ministry requires an earnest care, so great .and important is the undertaking, and so many the difficulties that are to be grappled with, and got over: nothing will be brought to pass in it by a loose, careless, desultory mind, that has a habit of trifling.

Let those who enter upon the work of the ministry seriously examine themselves, whether they can and will take care, and take pains, for if not, they will have reason to fear lest the work suffer by falling into their hands. The Hebrew phrase for being consecrated is, having the hand filled: those who are employed to minister in holy things, Exod. xxviii. 41. have their hands full of work, and therefore need to have their heads and hearts full of care. Let

those who are engaged in this work, make a business of it, or they make nothing of it. Mr. Perkins took it for his motto, Minister verbi es, hoc affe — Remember ' this, thou art a minister of the word. We must take heed to the ministry we have received, that we fulfil it; must be in care to pray well, and preach well, and live well, in care to find out profitable matter, and acceptable words, words upon the wheels; in care to find out the truth, to understand it ourselves, to deliver it aright, and accommodate it to the capacities of those we speak to, must be in care to give good instructions, to set good examples, and at all times speak and act with circumspection. There is need of an earnest care in watching over ourselves* and over the flock, that we may approve ourselves to our Master, may guard against the tempter, that none of the souls committed to our charge may perish, or if they do, that their blood may not be required at our hand. The charge we have received, the necessities and worth of souls, the shortness and uncertainty of our opportunities of service, the many eyes that are upon us, especially his who is all eye, and a^ove all, the account we must shortly give to the chief Shepherd, forbid us to trifle, and oblige us to go on in our work with an earnest care.

2. It lays an engagement upon people, who have been or are under the care, the earnest care, of faithful ministers. You here have long been well taken care of, and well provided for, the dresser of your vineyard has, through grace, done his part, and now he is removed, suffer the word of exhortation.

(1.) Examine yourselves how you have improved under his care, his earnest care, for you, and whether your profiting has appeared in any proportion to the opportunities you have enjoyed; whether your growth in knowledge and grace has been answerable to the care that has been taken of you, and the pains that hfLS been taken with you. What are you the better for all the good sermons you have heard here, all the sacraments you have received, and all the helps you have had for your souls, in season and out of season ? You have had among you an aged witness for Christ, and his truths and ways; to 3'ou days have spohen, and the multitude of years has been teaching you wisdom, wherein yon have had advantages above most of your neighbours; and it may justly be expected, that you should be above others a solid, serious, judicious people: and is it so? Many times three years God has come among you seehinff fruit, and what has he found ? Seeking fruit in your closets and families, in your callings and converse, the fruits of righteousness, and have yon not frustrated his expectations ? With some, perhaps, when he looked for grapes, behold wild grapes. Consider now with yourselves, whether you were the joy of your minister that is gone, or his grief. Whether by your fruitfulness you recompensed his care of you, or by your loose and careless walking you ill.

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requited him for it. Are any of yoa yet barren in this vineyard, yet eumbering the groond? O that you would be alarmed by the death of your minister ! You are alf strangers to me, but you are known to God. And O that his word, which is quick and powerful, might take hold of your consciences! While your minister was with you he interceded for you, as well as laboured with you, Lwrd^ let the barren fig-tree alone this year also, till I shall dig about it and dung it: and is it yet barren ? Know then, that the death of your minister is a call to you to bring forth fruit at length, and then all shall be well; but if his life and labours having been in vain, his death be so too, yon will have the more to answer for when the day comes that you vrill be cut down. He is now gone to give up his account; let each of you think, what account can he give of me? If he give up his account with grief, that will be, as the apostle speaks, ynproJUable for you. But I hope there are those, there are many among you, in whom he saw the fruit of his labour, and his earnest care, whom he thanked God for, as they for him, and who will be his crown of rejoicing in the day of the Lord. And what a joyful meeting will there be between him and them in that day.

(2.) If ministers have and should have snch an earnest care for your souls, should not you much more have an earnest, a more earnest, care for your own souls ? Yon are nearest to yourselves, and this is one talent yon are each of you intrusted with; yon have a precious soul to take care of: and what care do you take of it? What provision do you make for it? for its present cure and comfort, and for its future bliss ? What care do you take to secure it from the enemies and evils to which it is exposed, and to supply its necessities ? This is the charge given to every one of you, Taheheed to thyself, and heep thy soul diligently, •—Keep thy heart above all keepings. Be in care to get necessary food and clothing for your souls, rest and refuge for them, and a portion for them that will last as long as they must last. Commit the keeping of them to Jesus Christ, as those who are in care to have that done for them which none but he can do. The care your ministers have taken, and do take, for your souls, though they are accepted of God in it, if they be sincere, yet it will be no advantage to you, if you take not care for your own souls, nay, it will come into the account against you, as an aggpravation of your carelessness.

(3.) If ministers must have this earnest care for the souls of those under their charge, surely parents and masters of families ought to have some care, to have an earnest care, for the spiritual welfare of those under their charge, their children, their servants, to restrain them from that which would be to the prejudice and ruin of their souls, and to provide that for them which is necessary to their well-being. You are in care for their bodies, to provide what is

fit for them, you would think yourselves worse thai infidels if you did not; and are not their souls more precious, and is not provision for them more necessary ? Nature has put into your hearts an earnest care for their temporal lives, O that grace mi^ht in like manner principle you with a concern for their spiritual lives ! Be in care to teach them the knowledge of God, that they may not perish throo^h ignorance, in care by the most proper methods to drive out the foolishness that is bound up in their hearts; in care to make good your undertaking for them when you presented them to baptism, which was to bring them up in the nurture and admonition of the Lord; in care that they may not perish through any default of yours. There are many who are forward to condemn ministers for their neglects, who therein do but condemn themselves; who are nonresidents in their own houses, or are blind and dumb there in the things of God, and are in no care that they and their houses should serve the Lord. But you, I hope, are of those who look well to the ways of their household, as those who must give an account of that stewardship.

2. We now come to consider Titus as an active instrument at this time in a work of charity that was on foot: and though ordinarily it was not fit that they who gave themselves to the word and prayer should serve tables, and therefore the collection and distribution of the church's alms was committed to the deacons, who, to speak in the language of the Old Testament, had care of the outward hunness of the house of God; yet in an extraordinary case the apostles themselves were employed in service of that kind. We read of relief sent to the brethren who were in Judea, sent to the elders or ministers of the respective congregations, by the hands of Barnabas and Saul, Acts xi. 29, 30. and of a oontribntion made by them of Macedonia and Achaia, for the poor saints [at Jerusalem, Rom. xv. 26. It was in the promoting and carrying on of this good work that Titus discovered (his earnest care for the Corinthians.

(1.) It is easy to apprehend, that herein he showed an earnest care for the poor saints at Jerusalem, for whose use this collection was made, and a great concern for them, that they should be speedily and plentifully relieved in their present distress; and they would have reason to say, Thanhs be to God, that put into the heart of Titus this ears for us, and our families, for otherwise we might have perished. Titus heard what straits they were reduced to, and as one who put his soul into their souls' sload, laid out himself to get supply for them. Though Titas was a Greek, and was never circumcised, as Timothy was, and upon that account the saints at Jerusalem (many of whom retained too great an affection for the ceremonial law) were perhaps cool towards him, yet he was active to do them service, as Paul also

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was, thongh he was the apostle of the Gentiles, and saw some reason to doobt whether the service he had for Jernsalem would be accepted of the saints there; for as our love, so oar liberality, mast not be confined to those who are jastof oar own sentiment and way, bat in this instance, as well as others, we mast be governed by a catholic charityt and as we have opportunity, mast do good to all men, hat must in a particalar manner distribate to the necessities of saints. We may suppose, that this relief being sent to the elders, was intended chiefly for their support, because the people were poor, and persecuted, and in many places but few, and could not maintain them; ao that it seems to have been not only an act of charity to the poor, but an act of piety towards God, being intended for the support of the gospel, and the recompence of those who had suffered loss for Christ's sake; for they were the believing Hebrews who had taken joyfully the spoiling of their goods, Heb. x. 34. This was the good work that Titus had this earnest care to help forward.

And it was good work of this kind that our deceased friend and father did abound in, did abide in to the last. He was himself ready to every good work, and willing to communicate to his power, yea, and beyond his power; what he did himself in charity he concealed, as much as possible* from those about him, and was so far from boasting of it, that, according to our Sariour's rule, his left hand knew not what his right hand did: and he was not only liberal, but he derised liberal things, and had projects for doing good; his head was still working that way, as one who looked not on his own things only, or chiefly, but on the things of others; of others* souls, of others' bodies. I have been told that it was very much by his influence and management, that the fund which is kept up by many of the well-disposed congregations in this city, for the assistance and encouragement of ministers in tlie country, whose congregpations are poor, was first set on foot: and there are many in all parts of the kingdom whose loins, nay, whose souls, bless him, and the many others, both ministers and people, who promote and suppty it, and bless God for him and them. If a cup of cold water given to prophets, to disciples, in the name of disciples and prophets, shall in no wise lose its reward, what a full reward shall be given from the Lord our God to those by whose generous liberality families of prophets are helped with food for the body, and congregations of disciples with food for the soul. And I have had opportunity of observing (and I think it was praise-worthy, and very exemplary) his diligent and constant attendance, not only upon the meetings for the prudent and regular distribution of that charity, but upon the week-day lecture, where he could have oppor-

* I Cor. I. 7.

tonity of meeting with ministers, to whom, or by whom, he might be serviceable; which showed how much his heart was upon it to do good. He was very active, as I am informed, in furnishing poor ministers, and candidates for the ministry, with useful books: a great deal of money, and time, and pains, he bestowed this way; and herein bis earnest care reached as far as the north of Scotland, large sums being procured by him for the erecting of libraries there: and an excellent method it was, both for the diffusing of knowledge to distant places, and the preserving of it to future ages. In his labours for carrying on that and other pious designs, he was indefatigable to the last, and bis diligence kept pace with bis earnest care. He had had an acquaintance with divers parts of the kingdom ; was born in Leicestershire ; the first fruits of his ministry were at Petworth in Sussex; from that place he was thrown out (from a curacy there) at the Restoration. But upon that. Providence cast his lot in Yorkshire, where he continued about seventeen years, and then removed to this city. And what a blessing he was to that county, by bis extensive beneficence, and care for them, after his removal hither, I am told, there are many who will witness, who never saw his face.

(2.) It is as true, though not so easily apprehended, that Titus showed as earnest a care for the Corinthians, whom he persuaded to do good, as for the saints at Jerusalem, whom he desired that this good might be done to. He appeared in this matter no less solicitous for those whom he applied himself to, than for those whose cause be pleaded. The churches of Macedonia had been very forward in bringing in their quota to this contribution, even their deep poverty abounded to the riches of their liberality ; and this is called the grace of God bestowed upon the churches of Macedonia. The good work they did for God, was the effect of a good work he wrought in them, and that was an evidence of his good will towards them, and therefore is called his grace bestowed on them; for it is certain, instead of making God our debtor by any service we do to him, the more we do for him the more we are indebted to him for putting us into a capacity, and goring us an opportunity, to honour him, and especially for inclining our hearts to do it, and accepting of us in the doing of it.

Now Titus had an earnest care for the Corinthians, that they who came not behind in any gift, might not come behind in this gift;** he was in care that they should not be slow in their contributions, because Paul had boasted of them, that Acliaia was ready a year ago ,** and in care that they should not be illiberal in tbem, but that what was gathered should be considerable: he was in care that they should give like themselves.

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The Corinthians were generally a rich people, and lived great; whence it became a proverb, Non cuivis homini cofUinpit adire Corinthum — Evety man cannot pretend to live at Corinth. Now Titus was jealous of them, lest they should pinch their charity to feed their luxury, and therefore laid out himself among them, to persuade them to give handsomely upon this occasion, that it might not be said they had much, but they spent it upon themselves; they were rich in wealth, but poor in good works. He was in care they should give like other churches, and so preserve their reputation, and keep up the figure they made among the churches. The particular kindness he had for this church of Corinth, did not put him upon contriving how he might excuse them from this good work, or make it easy to them, that it might be the more kind to him; but on the contrary, because he loved them, he was very earnest with them to do more than otherwise they would have done.

And thus this good man whom we have parted with, besides the good works he did at his Awn expense, laid out himself to provoke others to love and to good works, to persuade them to it, and to bring about great designs of good by the assistance of many, which could not be compassed by one. He had an acquaintance with many considerable families, both in city and country, and an interest in them; which he improved not for himself, but for the public good. AH who knew him valued him for his tried integrity, and that great plainness and sincerity which was remarkable in fiim; whatever he did, like Gains, he did it faithfully, both to the brethren and to strangers; and, therefore, what was put into his hands for the carrying on of any good work, was deposited with an entire satisfaction. He used to say, that he kept up his acquaintance with persons of estate and figure as long as he could improve it for the doing of good, and when it would no longer be made to serve that purpose, he let it drop; '^ for," said he, ** I'll never adore a gilded post"

Now my text leads me to observe, that herein appeared his earnest care for those whose assistance he procured in works of charity; as much for their doing well, as for the well doing of those whom he procured assistance for. All agree that those he begged for have lost a friend, but 1 must tell you, that those he begged of have a great loss of him too; they have lost one who, even in that, was a true friend, and one who had an earnest care for them. I doubt it will be hard to convince people of this. I fear there are many to whom their friends and ministers are scarce welcome, when they come to recommend objects of charity to them, and press them to give liberally where the case is urgent; they are glad to see them, but not when they come on that errand. If they come to visit them when they are sick, to advise them

when they are in distress, or to be any ways helpfal to them, they take it as an instance of their earnest care for them; bat if they come to them as Titus did to the Corinthians, to beg money of tbem for the poor saints, they are so far from looking npoo it ss an instance of their care for them, that they receive them with a stiffness and shjrness, as if they came to impose upon them, and to pick their pockets; and if they do give, it is not with that cheerfalness that God delights in.

I would endeavour therefore, for the amending of this matter, to make it out that those are to be ae-counted yonr friends, who, with prudence and discretion, propose to yon proper objects of charity, and press you to give liberally to them, or for the encouragement of any work of piety; you are to take it kindly, and to reckon it an instance of their earnest care for yon. Consider, it is not for themselves that they are thus solicitous, nor in hopes to make any advantage of it to themselves or their own families; nay, on the contrary, it may be a loss and damage to themselves; for with some, at least, the ' more they implore their interest for others, the less ' they have to implore upon their own account. They ' do not herein seek their own things, but as the apostle here did, they studiously avoid that which might g^ve occasion to any to blame thenii, in this abundance which is administered by them: they hope indeed to obtain an interest in God's blessing, and the saints' prayers, in both which they desire yon may come in for a share. It is no pleasure to them to be troublesome to you, and those for whose supply they do solicit you, many times they are no more obliged to than yon are, nor more concerned for than you ought to be, so that you have no reason to take unkindly the application they make to yoo. Nay, it is really for you, that they have this earnest care. Do they propose to you a pressing opportunity to do good ? Do they follow it with a pressing importunity ? You ought to take it as a kindness to yourselves, and to thank God that he has put that earnest care in their hearts for you. For,

[1.] They would have you to do that which is your duty, a plain, necessary, and great duty, which God requires of all those whom he has intrusted with this world's goods. To love mercy is the good you are as much obliged to as to do justly. To relieve and succour the widows and fatherless in their affliction, is an essential branch of pure religion and undefiled. It is a necessary proof of the love both of God, and of your neighbour, dwelling in you. You are God's tenants, and this is the rent you have to pay, a quit-rent, not a rack-rent, and yon are to account it a kindness to have your rent called for, for you will get nothing by going behind-band. You are stewards of the manifold grace of God, and you must lay out your Lord's goods among your Lord's servants, and as he directs, and whoever assists you

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n doing so, is your friend, and lias a care for you. It s yoar duty to honour the Lord with your substance, ind thus you are put into the way of doing it.

Ministers must charge them that are rich in this vorld, who have more than just a necessary subsist-mce for themselves and their families, with what they have to spare to do good, and to communicate.-Toa ought to give alms of such things as you have, ind to be ready to every good work. Put us not to prove that it is your duty to give just so much, and to such a person, when it is plain it is your duty as jTou have opportunity to do good to all men, and to give God his dues out of what he has given you; of irhich under the law he appointed the priests and the poor to be his receivers. Now those who devise liberal things for you, are in care for yon, that you may not omit your duty, or be found in the neglect of it; because omissions are sins, and must come into ludg^ent, and particularly the omission of this duty; for yon know very well, those who in the great day are bid to depart with a curse, have this charged upon them, I was hungry, and you gave me no meat J Iwat thirsty, and you gave me no drinh. And are not they kind to you, who do all they can to prevent your falling under that charge, and perishing under that doom? Say not, if they did not trouble you with their representations, you should not know it, and that would serve for an excuse; for if you do not know who are objects of charity, because you would not, but discountenanced those that recommended them to you, it is ail one as if you did know it, and would not relieve them; If thou sayest. Behold, we hnow it not, doth not he thai pondereth the heart consider it, and he that heepeth thy soul, doth he not hnow it ?

The duty of giving to works of piety and charity, is what we are naturally backward to; we would willingly keep what we have, and our corrupt hearts can easily find out excuses to shift it off; and therefore we have the more need to be called to it, and to have even pure minds stirred up by way of remembrance, and provoked by the zeal of others, and their forwardness. Those who have themselves an earnest care to do their duty, will reckon those their best friends who have an earnest care to quicken them to it, and to help them to overlook those winds and clouds by which they are in danger of being driven off from sowing and reaping. It is a care for your precious souls, that they may not lie under gnilt and wrath; a care like that of Paul's, lest by fome means the tempter have tempted you, and a spirit of worldliness prevail over you, and so the labour of year ministers among you should be in vain. We have reason to be as thankful to God for their advice who excite us to duty, as David was for Abi-^il's, when she was instrumental to prevent his sin.

[2.] They would have you do that which will be your honour, and which will put a reputation upon I

you, and therefore it must be looked upon as an instance of their earnest care for your preferment. In acts of bounty and beneficence you resemble God, who is good and doeth goodt and therefore does good, because he is good. None come nearer being perfect as your Fatiier in heaven is perfect, than those who are merciful as our Father in heaven is merciful. Hereby you become blessings to your generation, and ornaments to the profession you make of religion; you give occasion to your ministers and friends to boast of you, as Paul did of these Corinthians, and to give thanks (2 Cor. ix. 2,11.) to God for you: this is a virtue that is as much a praise as any other. It seems to have been a common saying of our Saviour's, It is more blessed to give than to receive; it is more honourable, and more comfortable; and therefore you are to reckon those your friends who would have you put in for a share in that blessedness.

You think you do yourselves honour with your abundance, when you lay it up in rich clothes, furniture, and equipage, or in splendid entertainments; with these you think you gain and keep up a reputation; but you would do yourselves much more honour with your abundance, if you spared something from those things, and laid it out in works of piety and charity, if you thus honoured God with it, and did good to others. I appeal to yourselves, which is the more honourable and desirable character, to have it said concerning you, ** Such a one is a fashionable man, and lives great;" or, *' Such a one is a charitable man, and does good.'' You reckon those have a real care of you who help to support and advance your credit in the way of trade and business, though it may put you to some expense ; and is it not the fruit of a much more earnest care for you, to help to maintain your credit in this best and most gainful way of merchandise ? If you forfeit the character of being ready to do good, you lose the opportunity of enriching yourselves with the true and most durable treasures.

[3. J They would have you do that which you will have comfort in, and advantage by, in this world, and therefore you are to reckon them your friends, who have a care for you. When you review your expenses, surely there is nothing you reflect upon with more pleasure and satisfaction, than that which you laid out in works of piety and charity; you may look upon it, not as upon that which you spend in housekeeping, it is gone, and you will hear no more of it, but as upon that which you have put into the best fund, ventured in the securest vessel, and set out to the best interest upon the best security, as bread cast upon the waters, which you ahMftnd again after many days. Read Mr. Gouge's book, which he calls, " The surest and safest way of thriving," and yon vrill look upon those as your truest well-wishers who forward you in any work of piety

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or charity, as yon do upon those who contribute any thing towards your outward prosperity.

Your liberally contributing to any good work will, perhaps, increase what you have in the world, will double it; what is so given is lent to the Lord, and he has given his promise that he will pay it again; and if he expects at his coming to receive his own with usury, no doubt he will so return us our own. However, it will make what we have clean to «#, it will make it comfortable. Job mentions it as one of the brightest instances of his prosperity, that the blessing of him tluA was ready to perish came upon him, and he caused the widow's heart to sing for joy. Many a prayer will be put up for you, by those who have an interest at the throne of grace, which you will have the benefit of, and yours, perhaps, when you are gone. It is used as an argument with the people to be kind to the priest, thai he may cause the blessing to rest on thine house,^ may do it by his prayers with and for thy family. Those therefore have an earnest care for you, who would not have you, for the saving of a little money, to forfeit that blessing, or come short of it.

4. They wouM have you do that which will be fruit abounding to your account in the day of recom-pence. If works of piety and charity be done from a pious, charitable principle, in faith, and in dependence upon Christ for the acceptance of them, though they cannot merit any thing at God's hand, for of his own we give him, yet he has graciously assured us, that they shall be rewarded in the resurrection of the just, for God is not unrighteous to forget them. You know when, and upon what account, it will be said, J was hungry and you gave me meatf I was thirsty and you gave me drinh. If it be not repaid in this world, tliere is the more behind; the heavenly inheritance will make amends for all. Those who press you to good works are in care that you may not miss of this recompence, may not lose this good bargain, which will be so much to your advantage. They would have you to use your estates, 80 that with them yon may make to yourselves friends, that when ye fail, ye may be received into everlasting habitations.

This was St. Paul's care for the Philippians; they were well-disposed to be kind to him, but they lach-ed opportunity, they wanted some friend to do that for them which Titus here did for the Corinthians, to make a collection among them for Paul's assistance, and to convey it carefully to him. Now Paul shows himself well pleased that at length Epaphro-ditus bad done it; but he professes it was not so much upon his own account, that he might hereby be enabled to live the more comfortably in prison, Not that I desire a gift, I could live very contentedly without it; but chiefly upon their account, that they

fEzek. xUv. 30.

might have the eomfort and reward of it, in that day when all we now say and do will be called over again. I desire fruit that may abound to your account, that may be reckoned among the fruits of your righteousness, which shall be repeated in life eternal; when not a cup of cold water given to a disciple in the name of a disciple, to a prophet in the name of a prophet, shall be left out of the account.

Now lay all this together, and then tell me whether those are not indeed your friends, and have not an earnest care for you, who call upon yon to do good and to communicate. Look upon tliem then as your friends, and look pleasantly upon them wheo they come upon this errand; thank them that they will take the trouble of a good work so mach upon themselves, and yet bring you in for sharers in the honour, comfort, and reward of it Those who would so manage for you, in some advantageous undertaking for the world, so that you might have nothing to do but to pay in your money, and receive it again with great increase, you would reckon yourselves exceedingly obliged to. Nor think it enough to be courteous and civil to your almoners, and to g^ve them a good look when they come a begging to you, but be free and generous in your almsgiving, and in what you contribute to every good work, that you may encourage those who have this earnest care of you to come to yon again. God gives liberally and upbraids not; and so should we, that we may be like him. Remember, it is seed sown, and observe the husbandman's rule in sowing his gronod, *' Gire it seed enough; for if you sow sparingly, you will reap accordingly." And now you have lost one who used to recommend objects of charity to you, be the more inquisitive after them yourselves; that yoa may in no wise lose your reward.

II. It is mentioned to the praise of God, that be put this earnest care into the heart of Titus for them; and thanks are given to him for it Now thanks be to God, who by his providence brought Titos to Corinth, and by his g^ce excited and enabled him to do this good office tliere.

See how solicitous blessed Paul is upon all occasions to ascribe the glory of all the good that was done, whether by others or by himself, to the grace of God, and to own in it the influences and operations of that grace; / laboured, others laboured, yet not /, yet not they, but the grace of God which woi with me, and was with them ; for by the grace of God I am what I am, and they are what they are. The doctrine of free grace, which is pure gospel, he not only inculcates in his preaching and writing, but applies it, and speaks as one who did himself believe it, and was full of it; for he takes care to cast efery crown at the feet of free grace, in that he boasts ail

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le day loDg, so as to exclude all other boasting; 1 that he is made always to triampb; Not tmto us, ^ Lord^ noi unio ui, hui to thy name $we glory, Nov bsenre here,

1. That God can fmt things into men's hearts, be-ond what was expected. He is the Sovereign of be heart, not only to enjoin it what he pleases by bis iw, bat to influence it, and to infase into it by his irovidence and grace as he pleases. He has access 9 men's hearts, knows what is in them, what would « in them, and can expopge and insert according D his own will, and they themsoWes not be aware if it. He can extinguish the sparks of wrath he inds there, and restrain them, can blow ap the sparks »f love he finds there into a flame. They are all in lis hand, as the clay in the hand of the potter, and le fashioned them so as to serve his own purposes by hem. The way of man is not in himself, he cannot hink what he will, but the wise God can overmle lim. If the hearts of kings are in the hand of the Lord, to be tamed as the rivers of water which way never he pleases, thoagh their hearts, of all men's, ftre most absolate, and arbitrary, and unsearchable, aiDch more the hearts of inferior persons. Let no man boast of his free thought, when whatever devices are in men's hearts, it is not their counsel, but the counsel of the Lord, that shall stand. See in this how God gOTcms the world, by the hold be has of the consciences of men, and his power to put things into their hearts, so that they shall accomplish his designs, as hU hand, though ihey mean noi io, neither do their heart think *o,

2. That whatever good is in the heart of any, it is God that puts it there. If Titus haye in his heart an earnest care for the spiritual welfare of the Corinthians, though he is a Tcry good man, and one vhom much good may be expected from, yet even this is not of himself, it is not to be called a natural affection, it is a gracious one, for the grace of God wrought it there, that grace which worketh in good men both to will and to do that which is good. Perhaps Titus was steering his course another way, when God put it into his heart to come to Corinth; or, when he came thither on this errand, perhaps he did not design to press the thing with any importunity, but only to propose it, and leave it to them to do as they would: but, quite beyond his own intention, God put it into his heart to be urgent in the matter, which had a wonderful good effect; put zeal into his heart for the carrying on of this good work, and then put words into his mouth wherewith to press it

If we have an earnest care for our own souls, and for their spiritual and eternal welfare, it is God that pota it into our hearts, that gives it to us, so the word here used signifies, it is he that plants it in us; if we have an earnest care for the souls of others, particularly of 'theirs who are under our charge, we

have it from God, for we are not sufiicient of ourselves so much as to think a good thought, much less fix a good principle, or form a good project, but all our sufficiency is of God. Whatever evil there is in our hearts, it is of ourselves, it is, like weeds io the garden, the spontaneous product of the corrupt soil; this God sees there, he foresees it, and can tell the sinner long before. At eueh a time ehaU things come into thy mind, and than shalt thinh an eml thought; but it Is not of his putting there; no, it is the good that is found there, all that, and only that, that God puts there. He will own that, and we must own him in it.

3. That Christ's ministers are in a particular manner all that, and that only, to his churches that he makes them to be. They are stars that shine with a borrowed light, and shed no other benign influences, but what are derived from the Sun of Righteousness. If they have a care, an earnest care, a natural care, for the souls conunitted to their charge, it is God who has put it into their hearts, it is his grace in them that makes them blessings to the places where they are, whether statedly or occasionally ; if they bring a seasonable word that reaches the conscience, and does good, it is God that puts it into their mouths, and gives them what they shall speak. Paul, that master-workman, says nothing of what he has wrought, but of what Christ has wrought by him. Wherefore look we then at Peter and John, and Paul and Apollos, Acts iii. 12. as though by their own power they did what they do ? No, they are no more, no better, than what the free grace of God makes them. The most able, the most active, ministers, and the most famed for industry and success, if they were left to themselves, and to their own wisdom and strength, would be the unprofitable burthens of the earth; would be like Samson when his hair was cut, and the spirit of the Lord was departed from him, weak as other men, nay, and worse than other men, like salt which has lost its savour. We must therefore look up to God, by prayer, for that grace which is necessary to make the stewards of the mysteries of God both skilful and faithful; and lament the case of those careless ministers, who, like the ostrich, are hardened against the souls under their charge, as though they were not theirs, for it is a sign that God has deprived them of vrisdom, and has not imparted to them understanding.

4. That the grace of God is particularly to be seen and owned in the progress and success of any work of charity, as this here, which Titus was active in among the Corinthians. In this we may be tempted to think there needs no more, but that common concurrence of the divine Providence which is necessary to the negociating of every other affair; but it seems by this we have as much need of the working of the Spirit and grace of God, to enable us to give

A SERMON ON THE DEATH OF

alms well, as to enable us to pray and preach well. What is necessary to an act of beneficence, must be pot into our hearts from on high, as well as what is necessary to an act of devotion. It is God who pnts it into the heart of all the parties concerned to do their pUrt in it: he pats an earnest care into the hearts of those who manage a work of charity, and a generous, liberal disposition into the hearts of those who contribute to it. And therefore the apostle concludes his account here of the liberality of the churches of Macedonia and Achaia, with praises to God, not only for giving them estates wherewithal to do good, but mucb more for giving them hearts to do good with them; Thanki he to God for hit unspeakable gift, Grace to use what we have in the world to the glory of God, is an unspeakable gift, for which we ought to be very thankful. And we are taught the same by the example of David, who, when he found the princes and people generous in their subscriptions for the building of the temple, blessed God for it, as an admirable instance of his favour and grace, by which he put a great deal of honour upon them: but, Who am /, says he, and what it my people^ that we should he able to overcome that selfishness and narrow-spiritedness which is in our corrupt natures, and should offer so much, and so willingly, and cheerfully, after this sort ;for all things come of thee. Those therefore who have any good project upon the wheel, should look up to God for his grace to carry it on, otherwise it will be abortive. Those we persuade to do good, we should pray for, that God would incline their hearts to it, and then only our persuasions will prevail.

Let us now close all, with some inferences from these observations.

1. If this be so, then those who do good have nothing to glory in ; for whatever good they do, it was God that put it into their hearts to do it, and therefore he must have all the glory. Boasting is hereby for ever excluded, for in the Lord alone we have not only righteousness for the remission of our sins, but strength and sufficiency for the performance of our duties. How absurd, how unjust, is it for us to be proud of any good we do, when without Christ we can do nothing; we cannot so much as be content with such things as we have, but through Christ strengthening us, much less do good with them.

This forbids us to trust to our own good works, as if by them we could merit any thing at the hand of God; we must not entertain such a thought, not only because none of our goodness extends to God, but because all our goodness is derived from him; and the more good we do, the more we are indebted to him for that grace by which we are enabled to do it, and the honour he pnts upon us in employing us for him. We never speak a good word, or do a good work, but it comes from that good which God first put into our hearts, so that all being from him, all

must be to him ; he planted^ he wateradf and he gmn the increase, and therefore his must all the Crait be, and to his honour it must be devoted.

This obliges us, when we have done all, to sav. We are unprofUahle servants, not only becaase wc have done no mora than what was oar daty to do, but because we have done no more than God enabled us to do. It obliges ns also to say, that God is a good master, who works in us what be requires of us, and then graciously accepts and rewards his own work, as if it had been ours, so far is be frooi bein^ that hard man who reaps where he had not sows. And then our services turn most to our boooor, when we take care to transmit the honour of tbem to God. Nehemiah could not have put a greater repatatioa upon his undertaking to build up the walls of Jerusalem, than he did, when he said, it was what God had put in his heart to do at Jerusalem^ Neb. iL It. and it magnifies Cyrus's proclamation of liberty t» the captive Jews, more than the policy or tbe generosity of it, that the Lord stirredup the spirit ofCynu to issue out that proclamation^ Ezra i. 1.

This holy, good man we are now speaking of, whose works praise him in the gates, took care thai the praise should not terminate in himself, but be transmitted to God, the Father of lights, and giver of every good gift. When a friend of his wbo visited him in his sickness, mentioned to him bis great usefulness, and what comfort he might now have in reflection upon it, he humbly replied, '' Alas, I ba%e done but little service for God in my generation ; I wish I had done more: but God is good and gracious." Whence I observe, that the comforts and hopes of dying Christians are founded upon God's goodness, not upon their own. Thus, when Nehemiah had done abundance of good service to the bouse of God, and the offices thereof, his prayer is, not Reward me according to the greatness of my merit, bat Spare me according to the greatness of thy mercy. '* I was but a pen in God's hand," (said good Mr. Baxter,) " and what praise is due to a pen t" Thoj as God gives grace to the most humble, so be gives humility to the most gracious.

2. If this be so, then those who have any good done them, either for soul or body, must give thanks to God for it, who raised up those wbo were tbe instra-ments of it, and put it into their hearts to do it, and perhaps to do it with an earnest care. We ought indeed to acknowledge their kindness, and to be grateful to them, but that must be in token of oar gratitude to God, who, in making them his agents, made them his receivers. But we must look above and beyond them, and give God thanks for them, and for all the kindnesses they have done us. Ezra has no sooner registered and enrolled the ample commission which Artaxerxes gave him in favour of the Jews, but immediately he adds. Blessed be tit Lord God of our fathers f who has put such a thing es

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kit into the king's heart. Which teaches as, to see Ad own all the hoanty and benefit, all the service nd supply, that comes to us by the hands of our fiends, flowing originally from the hand of God. iDd it is the more to be observed, if it come by the land of those who were nnlikely, and unthought of, lod that we least expected it from. If Elijah be iotertained by a poor widow who has but a handful tf meal for herself and her son; if the wounded man, rho is looked upon but overlooked by a priest and iievite, from whom charity and compassion might lare been expected, and was commonly had, be at engtb taken care of by an honest Samaritan, it must le said, This is the Lord's doing, God put it into their learts; and therefore let ns give God thanks for our benefactors, and all their benefactions.

When those are removed from us, who have long )een upon any account blessings to us, good parents, (ood ministers, good friends, instead of murmuring ind quarrelling with God, as if he had done us wrong, ire ought to be very thankful to him that ever we had them, that they were so many ways useful to us, and irere continued to us so long, though we were un-vorthy of the benefit and comfort we enjoyed by them, and had a thousand times forfeited it. And by these thanksgivings for their lives, let us balance uid alleviate our sorrow for their deaths. Thanks be to God, who fitted them for service, and inclined them to it, and put into their hearts an earnest care for as, though perhaps there was nothing in us either deserving or promising, to recommend us to their care. God, who himself does good to the unworthy, puts it into the hearts of good men to do so too; to him therefore we must give thanks.

And these thanksgivings should sometimes look far back; and we should bless God for those who were in the days of old, either by their lasting writings, or by their lasting charities, blessings to posterity; they may not be prayed for, as our living benefactors may, and must be; they are not to be prayed to, as our ever-living Benefactor may, and must be; but the benefit we and others receive by the grace given to them, we may and must give thanks to God for, who put into their hearts an earnest care for those who should come after them. If vAa/11 wintten, if what is done, he fir the generation io come^ it fitly follows, the people which shall he created shall praise the Lord,

3. If this be so, let us hereby be engaged and quickened to do all the good we can in our places; to do the good the Corinthians did, that is, to contribute lars^ely and freely for the support and encouragement of poor saints and poor ministers, according to the ability God has given us; to do the good Titus did, that is, to solicit the cause both of the necessi-toQs, and of the deserving, and to procure assistance for them; to recommend works of piety and olijects of charity, as factors in that blessed merchandise; to

bring the rich and poor to meet together: according as our capacity is, let us lay out ourselves to do good.

Hereby we shall evidence that God, by his grace, has put some good into our hearts, which the good we do is the fruit and product of, and by which the tree is known. If we be truly charitable, from a good principle, and for a good end, it will turn to us for a testimony, that the Spirit of God has been at work with our hearts, making us acceptable to our father in heaven, and making us meet for our home in heaven : and how can what we have be made to turn to a better or more comfortable account.

Hereby likewise we shall give occasion to many to praise God for us, and for the good which by his grace we are inclined and enabled to do. And how can we better serve the glory of God, and the comr fort of his people, than by furnishing our friends with abundant matter for thanksgiving, (that sweet duty,) in which when we are employed, we have, if any where, a heaven upon earth. This was one thing for which Paul reflected with comfort upon his own conversion, that those who heard that a persecutor was become a preacher, glorified God in him. And therefore we must let our light shine before men, that others may see our good works, and glorify our Father who is in heaven. If it be an encouragement to charity, to think that we shall have the prayers of the poor, much more is it so to think that God shall have their praises. And so the blessing of him that was ready to perish shall not only come upon us, but shall return, as it ought, to him who is the fountain of all blessing; and when the widow's heart is made to sing fir joy, it shall sing to the praise and glory of God,

4. This may be matter of comfort and support to us, when useful instruments are removed from us. That which made them useful was, that spirit of wisdom, holiness, and love that God gave them, and we are sure that he has the residue of the Spirit, the excellency of the Spirit, (so the word is,) with himself, and he can raise up men with the same spirit, with the same excellences of spirit, that shall do him as much service, if he pleases, and do it as well in their day, as those who are gone did in theirs. If God make the spirit of Elijah to rest upon Elisha, he shall be as much the chariots of Israel, and the horsemen thereof, as ever Elijah himself was. And therefore let us not say. The glory is departed from Israel, though the hoary heads, who were so much a crown of glory to our tribe, be now in a manner all departed; no, while Zion's God is her everlasting glory, he will take care that Zion's sons shall some or other of them be in their turn a glory to her; Instead of the fathers shall be the children. When God has work to do, we are sure he will never want fit instruments to do it with.

It is certain, our fathers, the best and greatest of

LIFE OF THE REV. MR. RICHARD STRETTON.

them, were no more, no better, than what the pace of God made them, they took all occasions to own it themselves; and it is as certain, there is the same overflowing falness of grace in Christ that ever there was, grace for grace, and the same way of deriving from it; as the oHve-tree is not withered, so the golden pipes (Zech. iv. 12.) are not stopped np. We have therefore reason to hope, that the same God who pat an earnest care into their hearts, will put the same into the hearts of those who are entered into their labours; and that g^ce which was sufficient for them, to carry them through the services and sufferings of their generation, will be sufficient for us too, who have the same work to do, and the same temptations and difficulties to grapple with; and will enable us at length to finish our course, as they did, with joy.

It was a petition which (as I am told) Mr. Stret-ton frequently put up to God in his prayers with his family, *' Lord, grant that we may be useful while we are here, and that we may not be wanted when we are gone/' God did make him useful while he was here, many ways useful, useful to the last; and continued long in his usefulness. A great gap is made

in our hedge by his death ; but may we hope that m many others shall be spirited to do the same voik< with the same earnest care, that in a little time ve may be able to say, that in answer to the other part of his petition, he is not wanted? If God has meiry in store for your city, for the land of oar nativity, he will raise up such men of serious piety, and catholic charity, who shall lay oat themselves to do good in the world: I trust he has raised up some such; and that the mystical gloss which one of the rabbins pots upon those words, (I Sam. lii. 3,4.) Ere the lamp of God went out, the Lord catted Samaei has its accomplishment; " That is," says he, *' ere God makes the lamp of one prophet to set he kindles another.^' God grant it may be so at this day in oer land, and it would be a token of good to os, that God woald not depart from as. Nay, if it be tnie, as certainly it is, that while the earth remains Christ will have a church in it, we may be sure that as one generation of such passes away, another generation, somewhere or other, shall come, to sap-port the interests of pore and nndefiled religion, that thus the name of Chnst may endare for ever, and his throne as the days of heayen.

A CONCISE ACCOUNT

OF THE

LIFE OF THE REV. MR. RICHARD STRETTON.

He was the son of Mr. William Stretton, of great C leybrook, near Lutterworth, in Leicestershire, where he was bom; but was descended from the Strettons of Stretton, in that county.

He was born about the year 1032, but the exact time of his birth could not be recovered for this reason ; his father being a puritan, and the minister of his parish such a one as he could not with satisfaction bring his child to bo baptized by, he procured one Mr. Moor to baptize him, who was a puritan minister in the neighbourhood; and so he was not registered in the church book.

He often spoke of it as an instance of God's goodness to him, that he enabled hiy father, though he had many children, to bring him up a scholar.

He had his academical education at New College in Oxford, and was chaplain of the college, as the noted Bishop Gunning had been some time before.

He commenced Master of Arts, July 9, 1658, Cprastitis exercitiis per statuta requisUis — having performed the requisite exercises,) as appears by a testimonial under the hand of the university register.

In the beginning of that year, having passed through not only his time, but his studies, in the university, he went to be assistant to Dr. Cheynel. at Petworth in Sussex, a great living.

Soon after his settlement there he was pablicly and solemnly ordained, and ** set apart to the office of a preaching presbyter," (so the testimonial of his ordination runs) " and the work of the ministry, with fasting, prayer, and the imposition of the hands of six presbyter^, in the parish church of Amndel, Oct. 26, 1668. He having given sufficient testimony of his competent age, of his unblamable life and con* versation, of his diligence and proficiency in his studies, and of his fair and direct calling to the fore-mentioned place; and they upon examination finding him to be duly qualified and gifted for that holy ofiice and employment.''

He continued at Petworth till Michaelmas, 1660. when Dr. Cheynel was put out to make room for Dr. King, Bishop of Chichester. Mr. Stretton however staid and preached there till NoTember, (aa Dr. Calamy's account is,) having two friends, yiz*

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Captain Taylor and Mr. Bernard, who were very great with the Bishop, and prevented his sending down any other. The Bishop by them offered Mr. Stretton an hundred pounds per annum, and the choice of any prebend he had that was vacant, if he would be his curate at Petworth; but Mr. Stretton not being satisfied to conform, declined it; and upon the Bishop's sending another down to the place, he quitted it.

Coming to London, quite at a loss how to dispose of himself, Mr. James Nalton providentially met him in the street; and having been spoken to by the Lord Fairfax to recommend a chaplain to him, he presently brought Mr. Stretton to him; and upon his recommendation, my Lord accepted of him, and took him down with him to his seat in Yorkshire, and soon found himself and his family very happy in having such a skilful faithful helper in the things of God.

While he was chaplain to my Lord Fairfax, he married Deborah, daughter of Mr. Robert Moreton, that excellent, pious, useful man, who was some time minister at Church Lawford, near Coventry and sister to Dr. Richard Moreton, who was turned out at Kinver in Staffordshire, and afterwards was a very eminent physician in London, and one of the college. By her he had a child or two bom while he was in my Lord's family; and great respect was shown him by the whole family.

He continued there till my Lord Fairfax died, and preached his funeral sermon, which is in manuscript in many hands; as is also a sermon preached while he was there, on occasion of the marriage of a rela^-tion of my Lord's.

My Lord was so wonderfully pleased with his great piety and prudence^ and excellent behaviour io his family, that at his marriage he settled a very considerable annuity upon him for his and his wife's life; which was a great support to him all his days. Thus God raised up friends for those who in the way of their duty cast themselves upon his providence.

The respect which was put upon him while he was in my Lord Fairfax's family, gave him an opportunity of being acquainted with most of the considerable families in those parts. Judge Rokeby, who was made one of the blessings and ornaments of the bench at the revolution, was his intimate friend.

Many eminent divines of the church of England he had likewise an intimacy with; particularly Dr. Tiliotson, afterwards Archbishop of Canterbury, who was born in Yorkshire. Mr. Stretton, while he was chaplain to my Lord Fairfax, being called upon some business to London, Dr. Tiliotson would have no denial, but he must preach for him at St. Lawrence's church, as a country minister; but it coming out some how or other that he was a nonconformist, the Doctor had a private reprimand for it from the

I Bishop of London. It appears by divers letters to him, found among his papers, that he had many invitations of that kind in the country; and a very friendly correspondence he kept up with many conforming divines, who reposed a great confidence in him, and testified great respect toward him.

Upon the death of the Lord Fairfax, he removed to Leeds, and settled there with a congregation of dissenters, to whom his ministry was highly acceptable ; and there he continued six or seven years.

While he was there he buried three sons in a little time; two of them of the small-pox, and in a few days one of another. It was an afQiction that went very near him; and so strong was his natural affection, that it was exercise for all the wisdom and grace he had, to bear up under it. There is found among his papers a letter of condolence and consolation written to him upon that occasion by the Earl of Clare, father to the late Duke of Newcastle, who was then abroad in his travels, dated at Paris, June 16, 1677. There appears in it much of serious piety, and a particular friendship that noble Lord had for Mr. Stretton.

In the year 1677, he removed to London, and several dissenters who were at that time either deprived of their ministers, or otherwise unsettled, sat down under his ministry, and he continued with them to his death.

In 1679, he published a paper called,'' The Protestant Conformist," or, '< A Plea for Moderation," contained in a letter from one conforming minister to another, and his answer to it. It had no name to it, but it met with great acceptance. It was occasioned by a letter from his dear friend Mr. John Thoresby of Leeds, which was likewise printed with it; so I am informed, as likewise of many other things concerning Mr. Stretton, by his son Mr Ralph Thoresby, now of Leeds, that learned antiquary, and Fellow of the Royal Society; who has already obliged the world with the additions to Cambden's Britannia for Yorkshire, and from whom is expected the Antiquities of Leeds; who was a true lover of Mr. Stretton, and was much respected by him.

At the time when the persecution was hot against dissenters, (in 168.3,) he was (he first of ten ministers who were taken up as living in a corporation, and had the Oxford oath tendered them; '' That it is unlawful, upon any pretence whatsoever, to take up arms against the King; which was first contradicted and broken through, and then repealed at the revolution. He had not been at his own house for ten weeks, but the very next morning after his return to it, (so very vigilant were their spies and informers,) by five of the clock in the morning he was seized by the then city-marshal, who secured his papers, and would not suffer him to seal up what he made choice of out of them ; and immediately carried him and

LIFE OF THE REV. MR. RICHARD STRETTON.

them before the king and coaocil. Some present woald have his papers looked over, to see if they coald find any treason in them, bat the king did not encourage it, saying, he believed there was no treason there. As at another time, when a sorry fellow, one Fox, offered to swear that Mr. Stretton, with my Lord Clare, was in the plot then charged upon the dissenters, the king laughed at the information, as altogether improbable and inconsistent with itself.

Bat though he was dismissed from the coancil-board, he was proceeded against upon the Five-mile Act That night the marshal took his word for his appearance next morning, when according to his promise he surrendered himself, and was brought before the Lord Mayor, who carried it with great respect and civility to him, importunately desiring him once and again to withdraw for a little time, and consider whether he could not take the enjoined oaths, which he hoped he might, and so escape the penalty of the law. Mr. Stretton told his Lordship, that he would not g^ve the court the trouble of waiting for his answer, for he could not expect to get satisfaction in that case, in so short a time as a regard to that court would only suffer him to take, when he had been many years seeking after it, and could not obtain it However, my Lord Mayor persisted in his advice, and in compliance with his Lordship*s kind desire, he withdrew for some time; but when he returned, told his Lordship he could not do it; which his Lordship said he was sorry for, for then there was no remedy, but he must follow the direction of the law; and sent him to Newgate, where he continued a prisoner six full months. In which time he had a son died, who, in his sickness, earnestly desired to see his father, as the father no doubt did to see the child, but all the interest he could make would not procure him that liberty. During his stay in Newgate, Mr. Smith the ordinliry showed him great respect, and called him up more than once into the chapel to assist him in preparing the condemned criminals for their death.

After the expiration of his six months imprisonment he continued still in the city, and preached privately in one place or other among those of his congregation; and never missed any Lord's day, unless now and then it happened that he met with disappointment in the place he was to preach at. And he repeated in his family largely at night, which he sometimes admitted two or three of his friends to the benefit of.

When king James granted liberty by proclamation to protestant dissenters, he made use of it; but he never did or would join in any address of thanks for it, lest he should seem to g^ve countenance to the king assuming a power above the law, and was instrumental to prevent several addresses.

After the glorious revolution, when the dissenters

enjoyed their liberties and opportunities again, be applied himself with fresh vigour to his work, aad with an abundant satisfaction in the clearness of hit call to it as appears by a single sheet which be thea published in the year 1689, which he called, *' The Case of the Protestant Dissenters, represented and argued:" which he told a near relation of his, not long before he died, that he was the aathor of. The whole paper is of such weight, that Dr. Calamy thought fit to insert it at large in his abridgment of Mr. Baxter's Life, page 638 to page 648.

And as be was industrious to justify the dissenters in their practice, so he was to promote every thxog that was good among them. It is observed, before, in the sermon, that he took care to direct the removaU of the morning-lecture, so as might answer the ib-tention of it: a very useful exercise, which has beei kept up for the most part near seventy years, and is now, wherever it comes, for ought I see, well attended.

He was likewise active in accommodating some unhappy differences of opinion that were amoi^ them, so as to prevent the mischievous consequences of them. The prudent and pious endeavoars which he and others used for that g^ood end, then had, and thanks be to God, still have, a happy effect.

He laid out himself very much to promote works of charity; it was his meat and drink in that way to be doing good. He spared no pains in goin^ about in the city, and writing letters into the country, to promote good works. He was a principal man in setting up and keeping up a fond for the help of poor ministers and congregations in the country, who had not many like-minded, (though blessed be God some there are,) who naturally cared for their state. He made it his business to find oat the hands who were able to give, and fit to receive, and to bring them together. Those who were intrusted vrith the distribution of charities, applied themselves very much to him to recommend to them proper objects of charity, which be did with great pmdence and fidelity ; and then no wonder if those who needed help applied themselves to him likewise.

He was active to introduce useful books into the world, and to encourage the publishing of them, as Dr. Manton's Works, to the fifth volume, to which he prefixed a preface, and a very ingenious, handsome one it is. And also took a deal of pains to famish libraries in Scotland, and in the private academies in England, with old books; and to supply young students, who were poor, with such books as were proper for them: a great deal of money he laid out himself, out of the little he had, and a great deal more he procured from others, for this good purpose. He knew what books were useful, and how to buy them at the best hand, and by his activity herein, many valuable pieces that otherwise would still have lain buried in dost and cobwebs, have been

1089

sent into bands that are daily making good use of them.

His pioos zeal herein extended itself beyond the seas, as appears by the abstract of a letter which is found among his papers, from that great and good man. Monsieur Frank, Professor at Hall in Saxony, wherein be acknowledges to have received the Polyglot Bible from Mr. Stretton, as a present to their library there, and returns his most hearty thanks to so good a benefactor.

He was very forward to encourage youths that he saw or beard to be ingenious and well disposed, and to assist them in their education for the ministry: he kept up a correspondence for this purpose with tlie universities of Scotland, and was instrumental in sending many thither, and procuring assistance there for some who needed it.

He buried his dear wife in the year 1695, and by her he had left only one son living, who has been many years useful in the ministry.

About the year 1707, the infirmities of age grew npon bim, occasioned by a bad fall he had as he was returning to his house, after preaching on a public fast-day, in which exercise bo had exceeded his strength; yet he continued doing good to the last, and the spirit was as willing as ever, even when the flesh was weak, and not only weak, but much pained. When he could scarce set one foot before another,

yet be would attend the lecture at Salters Hall, and the meeting for charitable contributions, very sedulously, though at a great distance from his house; and but a little before he died, when he was so weak and ill that he could scarce mind any thing else, yet he stirred up himself to give advice and direction in an affair of charity, wherein his assistance had been much depended upon.

He kept up his public work, though he struggled with much difficulty in it, till within ten weeks of his death; and often took notice of it with thankfulness to God, that though for some time before he was confined to his house all the week, yet till May 4, 1712, he had strength on the Lord's day to go to bis meeting-place and preach once, and administer the Lord's supper every month.

In his last illness, he expressed a cheerful resignation of himself to the will of God, an entire dependence upon the grace of Christ, and a believing, comfortable expectation of the glory to be revealed.

Some of his sayings in his weakness have been mentioned in the foregoing sermon, and need not to be repeated.

He finished his course, and fell asleep in the Lord, on Thursday, July 3, 1712, and was buried the Monday following in the burying-place in Bunhill-fields. There the weary are at rest.

A SERMON

PREACHED UPON OCCASION OF

THE DEATH OF THE REV. DANIEL BURGESS,

MINISTER OF THE GOSPEL.

WITH A CONCISE ACCOUNT OF HIS LIFE.

2 Corinthians iv. 7.

But we have this treasure in earthen vessels, that the ex-celUncy of the power may he of Gody and not of us.

Divine Providence has in the monrnful occasion of this solemnity given os a sensible proof of the truth contained in the former part of my text, that we have the heavenly treasure in earthen vessels; for here is one of those vessels broken and laid by, by which it appears to have been, though a strong one, yet an earthen one. And now, O that divine grace would, by its sanctifying quickening influences upon all our hearts, verify the latter part of the text, and give us a proof, that notwithstanding this, there is an excellency of power going along with the gospel of Christ, which depends not upon dying men, but upon a living God; and is mighty through him to the pulling down of the strong holds of sin, and the setting up of stronger for Christ, that he may divide the spoil, and possess the throne in the soul! And if we have experience of this, that though faithful ministers are removed one after another, yet the Spirit of the Lord is not departed from us, it will be our best support and comfort under all afflictions of this kind; for though our ministers have their strength weakened in the way, and their days shortened, yet Jesus Christ is the same yesterday, to-day, and for ever, the same to his church. They are wearied and worn out, and are gone where the weary are at rest; but the everlasting Ood, even the Lord, the Creator of the ends of the earth, fainteth not, neither is weary; so that, thanks be to God, still we have the treasure, and if it be not our own fault, may make it ours, though still we have it in earthen vessels.

1. By the treasure here spoken of, it is plain we

are to understand the gospel of Christ, the glorioiu gospel of the blessed God, in which is set before us, and offered to us, the unsearchable riches of Christ It is this treasure, which the apostle's heart was so much upon, and so full of: this, which in the verse before he had called Me liyht of the knomUdpe of the glory of God, in the face of Jesus Christ. That is the treasure which we Christians have, and glory in. And a noble description it is of the everlasting gospel which is preached to us, and professed bj us.

It is light: it is such a light as in the dawning of the day of the creation shone out of darkness, when the Almighty said. Let there be lights and was the first-born of this visible world: it is such a light as every morning shines out of the darkness df the night, that, as the gospel did, it may take hold of the ends of the earth, which is turned to it as clav to the seal, Job xxxviii. 13, 14. What is more bright and glorious than the light? what more pare? what more self-evident? and what more welcome to them who sit in darkness? Light is indeed a treasure, and we have it from the Father of lights.

It recommends itself to those who would impiDve their natural reason ; for it gives knowledge, sound knowledge, useful knowledge, the knowledge of duty, the knowledge of salvation by the remission of sins; a knowledge infinitely preferable to that which the inquisitive part of mankind amused and perplexed themselves within the Gentile philosophy, which did but darken counsel by words without knowledge. The light of joy, which the gospel brings, results from the light of knowledge, and that is no Christian devotion which has ignorance for the mother of it.

It recommends itself likewise to those who vooid improve their natural religion; for it gives the knowledge of the glory of Go<U the founder and

A SERMON, &c.

1091

centre of all reiigtou; it sets that glory before us, as the object both of all oar adorations, and of all oar aims. The heavens indeed declare the glory of God, bat they show ns not how and which way we may glorify him,much less be glorified with him: here,therefore, where natural reason and religion both leave as at a loss, the gospel of Christ takes as up, and leads us on, shows us the glory of God shining in the face of Christ, where it shines clearer, and stronger, and brighter, and with more satisfaction, than it docs in the face of the whole creation ; for it declares the glory of God reconcilable to us, and accessible by as, nay, and in Christ reconciling the world to himself, and taking a remnant of the children of men into covenant and communion with himself through a mediator; in it life and immortality are brought to light, are brought to hand. Such a knowledge as this well deserves to be called a treasure, and it is this treasure here spoken of.

2. By the earthen vessels here, it is plain we are to understand the apostles and the ministers of the gospel, here in their present state, while they are in the body. We have this treasure lodged with us for the use of others, whose bodies arc as earthen vessels. These were the gifts Christ gave unto men when he ascended up on high; (and valuable gifts indeed, if we consider the treasure lodged in them;) not only prophets and apostles, but pastors and teachers, whose office and business it is, to preach the glad tidings of redemption, by the Redeemer's offering himself to be a sacrifice for us, Brnd a Saviour to us.

The very same gospel that was preached by the apostles and evangelists then, is preached by the pastors and teachers still; only the business of the first preachers of the gospel was to propagate it to distant nations, to carry it from place to place, that Christ might be known as salvation to the ends of the earth. The business of. the pastors and teachers since has been, rather to propagate it to succeeding generations, to carry it from age to age, that the name of Christ might endure for ever, and his throne as the days of heaven. The former was intimated in the command, Go, disciple all nations; the latter in the promise, jLo, I am with you always, with you and your successors, even to the end of the world. Matt, xxviii. 19,20.

Now those who are employed in this work are here said to be earthen vessels; we have it cv orfkuccvocc tfccuf <n—in vessels made of shells of fishes, so the learned Dr. Hammond thinks it might be read ; the shells of oysters, (which have their name from the word here used,) and other the like, resemble our bodies, in which our souls dwell as a fish in the shell, and are fastened to them; and he observes from Grotius, that the Platonists making two bodies of a man; one roor^inward, which the soul was immediately lodged in, which they called "OxQfia ^ciic— ihe chariot or vehicle of the soul, an aerial body ; the other,

4 A 2

which is terrestrial, more gross and carnal, which we see and touch, they call O?pounvov, the word here used, the shell of the soul. But he owns that the word signifies likewise an earthen vessel which has passed the fire, and is therefore brittle, and soon broke, such as that earthen bottle which the prophet broke for a sign before the ancients of the people, Jer. xix. 10.

3. The force of the reason why God has been pleased to put such a treasure in earthen vessels, is also plain, that the excellency of the power may he, that is, may appear to he, of God, and not of us. ** We carry bodies about us'^ (so Dr. Hammond paraphrases it) *' subject to all manner of oppositions, pressures, and afllictions; and this on purpose designed by Ood also, that all the good success we have in our apostleship may be imputed to Christ, and not to us, as it would be if we came with any secular power or grandeur to plant the gospel.'' And a very considerable proof it was of the divine original of the gospel, that though the preachers were not only destitute of all worldly advantages, but laboured under all imaginable disadvantages, yet it made its way, gained its point, and did wonders, which was an evidence that there was an excellency of power above that of any creature going along with it.

Three doctrines we may observe hence:

I. That the gospel of Christ is a treasure indeed, and it is our unspeakable privilege that we have that treasure.

II. Ministers are earthen vessels, in which this treasure is put

III. That God has put the treasure into earthen vessels, that all who are enriched by it may give him the glory of it.

I. In having the gospel of Christ known and owned among us, we have a treasure truly valuable, nay, invaluable. It is our happiness as Christians, that we have the gospel written to us in the Scriptures, which are of divine inspiration, preached to us by a ministry of divine institution, under the direction of a divine warrant, and the influence of a divine promise, and professed in the world by a church called out of the world, and incorporated by a divine charter.

We live in an age of infidelity, when, under colour of opposing bigotry and enthusiasm, (two very detestable things,) the gospel of Christ is ridiculed and run down, and set upon a level with the pagan theology : It is time for thee. Lord, to worh, when men thus make void thy gospel; and it is time for us in our places to appear in defence of that which is the foundation of all our hopes, and the fountain of all our joys, when it is thus virulently, thus violently, attacked. It is pro aris etfoeis—for our God and our country, that we contend, when we contend for the faith once delivered to the saints, and for the common

A SERMON ON THE DEATH OF

saUatioD, and therefore we oaght to contend earnestly. Upright men are astonished to see such sacred truths and laws treated with such contempt, and the innocent cannot but stir up himself against the hypocrite. When they speak slightly of the gospel who hate its laws, and despise its comforts, wc ought to speak honourably of it; and how can we speak more honourably of it than to call it, ^s the text does, our treasure ? We know it, and believe it to be so, and that, in comparison of it, all the learning and policy of this world is but trash and trifle.

The gospel of Christ is indeed a treasure. For,

1. There is in it an abundance of that which is of inestimable value. If the things themselves be truly precious, and there be plenty of them, Iben we call them treasure; and such things there are, and such a fulness of them, in the gospel of Christ As the merchandise and trade of this wisdom, so its stores and treasures, are better than that of silver, or of fine gold, or precious stones. The iopaz of Ethiopia cannot equal them, the onyx, or the tapphire. Job xxvui. 19.

There are treasures of wisdom and knowledge in the truths which the gospel discovers to us, about which the understanding finds the best employment, the best entertainment. There are treasures of comfort and joy in the offers which the gospel makes us, and the blessings it assures to all believers, in which not only the necessities of the soul are well provided for, but its desires abundantly satisfied, and its true and lasting happiness inviolably secured. There is a treasure of merit and righteousness in Christ, and in his mediation, his sacrifice and intercession for us ; a treasure of grace and strength in the Spirit, and his operations on us; a fulness of grace^ grace for grace, grace for all gracious exercises, which it pleased the Father should dwell in Jesus Christ, that thence we might receive.

These are things of value to the soul of man, and which every soul puts a high value upon, that truly desires to know and love its God, to serve him, enjoy him, and be for ever happy in them: things which angels themselves put such a value upon, that they desire to look into them; and which Christ himself put such a value upon, that he thought it worth while to pour out his soul unto death to purchase them for us, since they could not be obtained for gold, nor could silver be weighed for the price of them.

And there is an abundance of them, infinitely exceeding that of light in the sun, or water in the sea. In Christ there is enough of that, of all that, which our souls need; enough for all, enough for each, enough for you and me; enough for as many as will come and take of these waters of life. LorH, it is

• Rom. X. 8.

b Luke z. SI.

done as thou hast commanded, and yet there tt n When God entered into covenant with Abraham. (and it was the covenant of grace that he made with him,) he engaged to be to him El-shaddai, a God All-sufficient, Gen. xvii. 1. a God that is enoogb. Justly therefore is that gospel which proclaims this covenant called a treasure, for in the most Talaabie. durable riches it infinitely exceeds the peculiar treasures of kings and provinces. It is an inexhaustible fountain of life and living waters; it is a bottomless treasure; not a treasure in a chest, but a treasure in a mine, continually searched into, bat never wasted.

2. This is safely laid up for a perpetuity, and therefore it is a treasure. It is deposited in good hands, whence we may draw from it, but cannot be deprived of it; it is hid treasure ; not hid from ic#, but hid for us: it is a treasure under lock and key» and it is in the hand of Christ that this key of David is. The riches of Christ, which fill those treasures, are unsearchable riches; are such as eye hath not seen, nor ear heard, nor can it enter into the heart of man tc conceive.

It is hid in God, in his wisdom and counsel, and that eternal purpose which he has purposed in himself, which can never be altered: it is hid in his glorious perfections, which are all made over to true believers for the constituting and ensaring of their happiness by that all-comprehendingr article of the New Covenant, / Ml he to them a God ; which is treasure enough.

It is bid in Christ, and in his undertaking for us: which contain all that we need as sinners, as God's being to us a God, contain all we need as reasonable creatures. He is the treasurer of this treasure, is intrusted, as Joseph was in Egypt, to dispose of it, as he was to lay it up; and in him it is safe. All the promises of God, which are real treasures, and the best securities, are in him yea and amen.

It is hid in the Scripture: there it may be found: thence it may be fetched by faith acting on divine revelation, assenting to it with application and resignation. It is in th^ parable a treasure hid in e Jield, where it must be digged for; and the Scripture is that field, which we must make oars, and make use of, and then the treasure is ours. The word is nigh us, and Christ in the word.* It is hid from the wise and prudent; ^ the worldly wise, who look with contempt upon the field of the Scripture, as Naaman upon the waters of Jordan, preferring before them Abana and Pharpar, rivers of Damascus ;^ leaving God's fields for a rock, and for the snow of Lebanon,** as the prophet speaks. Bat it is hid for the humble and holy, the willing and obedient; they have an incontestable, indefeasible title to it: in it they have a portion that is safe, which

« 2 Kings v. 13.

a Jer. xviit. ic

THE REV. MR. DANIEL BURGESS.

1093

neither moth nor rust can corrupt, nor thieves break through and steal;« a good part, which shall never be taken away from them.'

It is a treasure; for it is laid up for hereafter. The balk of these riches is that which is reserved in heaven for us; r a glory that is to be revealed in due time. It is a treasure, that will not only suit the present exigences of the soul, but will last as long as it lasts, and run parallel with its never-failing duration. It is an everlasting gospel that is preached to us,'* that word of the Lord which rndares for ever, when all the glory of man is withered as the grass :* it is a treasure, which glorified saints will be living plentifully and pleasantly upon to eternity.

3. It is of universal use to us; and therefore it is a treasure. It is not only valaable in itself, but every way suitable and serviceable to us. He who has a treasure has that which answers all things ;^ and that the gospel does: it is accommodated to the rase of our souls in all respects; and the riches of God's glory in Christ Jesus, will, as the apostle speaks, supply all our need.^

In our contemplations, in our devotions, and in our whole conversation in the world, the gospel of Christ is of constant use to us, does that for us which we need, and which nothing else could do for us. We could have no acquaintance or communion with God, but under the conduct and direction of the gospel; no comfortable enjoyment of ourselves, nor peace in our own consciences, but upon gospel grtends ; nor any sure rule of speaking and acting, but that which the gospel furnishes us with in the law of Christ; nor any powerful principle of welldoing, but what is wrought by the Spirit of Christ.

It is a treasure of food for all those who hunger and thirst after righteousness. It is mannas bread from heaven; not a pot of manna, but a cloud of manna. The bread which the Son of man shall give, is that which endures to eternal life, is the pledge of iU and nourishes believing souls to it. It is a trea-Kore of physic for diseased souls, that apply themselves to Christ as their physician; and there is in It a salve fcH every sore, a remedy for every malady. And the universal cures which Christ wrought when he was here upon earth, were an indication of that inexhaustible fulness of healing virtue that there is in the gospel of Christ; as his feeding thousands with a little food, was of the abundant nourishment that there is in it to them who by faith live upon it, to whom his flesh is meat indeed, and his blood drink indeed.

It is a treasure of arms and ammunition for our spiritual warfare; a divine magazine, whence the good soldiers of Jesus Christ may be furnished with answers to every temptation, and with the whole _„_^.^_^^_^_^_^_^_^_____^__^^^_,^_^_^,^_^^^_^.^,^_____^^_^_^_^____^_^__^_

• Blatt vi. 90. f Lake t. 49. r 1 Pet 1 4. h Rev. xiv. &

armour of God, with which they may not only secure themselves, but resist and vanquish their spiritual enemies, and become more than conquerors.

It is a treasure in the world; it puts honour upon it, and puts good into it. God's love to the world, in sending his only-begotten Son, that through him righteousness and life might be brought in where sin and death had reigned, is the best treasure that ever was in it, far exceeding the riches of the sea, or the treasures hid in the sand. The enlarging of the borders of the church, by the spreading of the gospel, is called the riches of the world, the riches of the Gentiles; and those parts of the world that have the gospel, have no reason to envy those who have the gold, nor.should wish to change with them.

It is a treasure to any nation or people. Those are truly rich among whom the word of Chrjst's gospel has free course, and is glorified; who have it in its purity, power, and plenty; and Christ in that chariot going forth, and going on, conquering and to conquer. As wisdom and knowledge are the stability of our times, so the fear of the Lord is our treasure. Bibles and ministers are the wealth of a nation; the growth of Scripture knowledge, the increase of the gifts and graces of ministers, their zeal for Christ, and love to the souls of men, may be reckoned the growth of a kingdom's wealth, of its honour, and of its strength.

Let us bless God, that we of this nation, that you of this city, have this treasure, and have it in such abundance; that the gospel of Christ is read, and preached, and professed among us ; O that it were more practised and lived up to! The kingdom of God among us is the treasure of our kingdom; let us see that we bring forth the fruits of it, that we receive not the grace of God therein in vain, lest we provoke him to take it from us, and give it to another nation (for some where or other he will find a place for it) that will make a better use of it. Dread the loss of wisdom's merchandise, more than of any trade; of the liberty of the gospel, more than our civil liberties; and deprecate the threatening inundations of atheism and popery, either of which will rob us of this treasure.

It is a treasure in the heart of every true believer who receives it, embraces it, and is delivered into it, as into a mould. If the gospel of Christ has, as it ought to have, the innermost and uppermost place in our souls, if it command us, if it constrain us, and so if we become interested in its promises and privileges, we are rich, and increased with goods, we are truly rich, rich toward God, rich in faith, and heirs of the kingdom. And out of this good treasure in the heart, a good man upon all occasions brings forth good things, for his own use, and for the service of others: as the good householder, so

1 I Pet i. 36.

k Eccl. X. 19.

1 Phil. Iv. 19.

A SERMON ON THE DEATH OF

the good scribe, who is well instracted concerning the glory of God, as it shines in the face of Jesus Christ, from that treasury produces things new and cldf to the glory of God's grace and truth.

Let us therefore get our hearts enriched with this treasure, by a true and lively faith in Christ and his gospel: we are wretchedly and miserably poor till we do this; and then, and not till then, we begin to be wise for ourselves. There are many who, through grace, can call God theirs in covenant, Christ theirs, all the benefits of the New Testament theirs. Come, O come, and cast in your lot among them; receive Christ Jesus the Lord, and give up yourselves to him, to be ruled, and taught, and saved by him; and as you have received him, and resigned yourselves to him, so walk in him; and you have a treasure which will be your heritage for ever, and in the mean time may be the rejoicing of your heart

IL Ministers are earthen vessels in whom this treasure is put. What is laid up in order to its being used hereafter is laid up in some vessel or other, where it may be ready when there is occasion for it, or to which those who have occasion may have recourse. Now the treasure of the gospel is committed to the preachers of it, as proclamations to the messengers of the government, to be dispersed ; and this is like putting a treasure into earthen vessels.

They are said to have this treasure, not only because they ought to have it, in their hearts themselves, firmly to believe it, and to abide under the impressions and influences of it; for how can they expect to be instrumental in bringing others to the belief and obedience of that which they do not themselves believe and obey ? but because they have the exhibiting and dispensing of it to others. They have (as the Levites under the law) the charge of the holy thingtf because if there were not some to whom this charge were committed, that which is every body's work would soon be nobody's work. The ministers of Christ are said to be stewards of the mysteries of God, and have the keys of the stores committed to them, that they may give to each of the household their portion of meat in due season ; it is a dispensation, not a dominion, that is committed to them. The gospel is said to be committed to their trustf to the use and behoof of the church of God, and all the members of it; yet, blessed be God, not excluding themselves: their concern, therefore, is to pursue the trust, and to be faithful to it.

The preaching of the gospel is put into their mouths, and they are like John Baptist, the voice of one crying in the wilderness^ crying as to travellers in a wilderness who have lost their way, and if not called to, will wander endlessly; and they ai-e but the voice, God is the speaker. The applying of the seals is put into their hands, the admitting senl, the

m Hev. xxii. I.

B I Cor. iii. 5.

confirming seal; by which those are sacrameotallj invested in the privileges of the gospel, who, by the working of the Spirit on their hearts, are become entitled to them: and thus they have the treasare.

1. They are but vessels^ that afford no more, no other, than what is put into them, nor can give bot just as they have received. God is the fountain of light and life, and living waters, and all oor spring are in him: they are as all other creatures are. (angels themselves not excepted,) that, and all that, and that only, that God makes them to be. It is Christ who is the fountain of gardens^ Cant. iv. 15. they are but cisterns: it is the commandment that is the lamp, and the law is light; they are but as candlesticks in which this light is set up, and by which it is held forth.

Ministers must remember this, and religioasly adhere to their instructions; and as they mudt dare to declare the whole counsel of God, so they must not dare to declare any thing else under the name and shadow of that; but must be able to say, we have received from the Lard that which we have delivered unto you; for a man can receive nothing which he can depend upon himself, or recommend to others with any assurance, unless it be given him from above. Yon like not the liquor that tastes of the vessel; nor will a gracious soul relish the doctrine that is of man, and by man. It is the pwr river of water of life, clear as crystal, which proceeds out of the throne of God and the Lamb,^ that waters the New Jerusalem, and makes it glad.

People must remember this, and not expect ^gf more from their ministers than from Ycssels: we have a gospel to preach, not a gospel to make: we can but declare the grace of God, we cannot bestow that grace; and therefore why look ye at us, as if we could speak to the heart? What is Paul, or what is Apollos ?" They are but ministers, not masters ; they can but prophesy upon dry bones, but to no purpose, unless a spirit of life from God enters into them; they are but like Gehazi with Elisha's sUfi*, or Elisha with Elijah's mantle; it is the Lord God of both who must do the work.

2. They are but earthen vessels. It was agreeable enough to the external glory of the Old-Testament dispensation, that the lights of the sanctuary should be put into golden candlesticks, of pure gold; bot the glory of the New Testament being spiritual, the exhibiting of the light of that is in earthen lamps, like Epictetus's. Some think here is an allusion to Gideon's soldiers, who, advancing to battle in the night, took lamps in their earthen pitchers, with the glaring light of which, upon breaking the pitchers, the enemy was terrified, and so discomfited.* By such unlikely methods is Christ's cause carried on, and yet is victorious.

• Jttdg. vii. 16.

THE REV. MR. DANIEL BURGESS.

1005

ILiet as see why the ministers of the gospel are here compared to earthen vessels.

(1.) They are made of the same mould with other people. AII the children of men are earthen vessels: the body is the vessel of the seal, and it is of the earth, earthy; and ministers are partakers of flesh and blood, as other men are, hewn oat of the same rock, and digged oat of the same hole of the pit.

God has not sent us his gospel by those raessen-g^ers of bis who are spirits, and a flame of fire, but by sach as have bodies, and are clods of clay, and worms of the earth J as those are to whom they are sent: they are to yoo in God's stead indeed, and their embassy is high and hononrable; but, as Elihu speaks, they also are formed out of the clay; and God, in compassion to us, chooses to speak to us by men like ourselves, because their terrors shall not make us afraid, as those of angels would, if God should send his errands to ns by them; nor shall their hand he heavy upon 111.

St. Paul has an earthly house, which he expects tbe dissolution of, and finds already in the dissolving ; and St. Peter a tabernacle, which he knows lie must shortly pot off, though they were both great apostles, and one of them had been in the third heavens^ and the other in the holy mount. And it is not only an honour put upon the human nature, that God is pleased to commit the ministry of reconciliation to those of that nature, but an encouraging token of God's favour and good-will to us, and an evidence to us that he is in earnest in the embassy of peace ; for if the Lord had been pleased to kill us, he would not have showed us such things as these, much less would he have showed them us by those who are our bone and our flesh, who belong to that world which he has justly a quarrel with.

We are not only children of men, as you are, but we are by nature (blessed Paul puts himself into the number) children of wrath, even as others, guilty and corrupt, and as certainly ruined and undone, without a Saviour, as any of you. We are making tbe same complaints that you are, and groaning under tbe same burthens. We have the same need of the merit of Christ for our justification, and of his Spirit for oar sanctification, that you have. We will never lay any other yoke upon your necks, but what we desire to submit our own to; nor wish you to embark for another world in any other vessel, but what we desire to venture ourselves and our own salvation in. We woald deal for yoar souls as for our own ; for your ease is ours; and therefore the priests were taken from among men, that they might deal tenderly with men, Heb. v. 1, 2.

(2.) They are oftentimes, in respect of their outward condition, mean and low, and of small account, as earthen vessels are; not only men, but men of low

pJa<^. vl. lb.

q Acts iv. 13.

r GaLli. 11,13.

degree, sons of earthy as the Hebrew phrase is. Their family, perhaps, like Gideon's, poor in Manasseh, and they the least in their father's house,p who have nothing distinguishing in their extraction or parentage, their birth or education ; they have reason to rejoice (as Christ tells his disciples) that their names are written in heaven^ but they must never expect to have a name like the names of the great ones of the earth.

The first preachers of the gospel were poor fishermen, earthen vessels indeed, bred up to tbe sea, and before they were intrusted with this treasure, were unlearned and ignorant meu.<i Christ's kingdom not being of this world, he did not make use of the princes of this world, not men of honours and estates, not their learning or politics; but as the poor received the gospel, so the poor preached it.

And still they are not many mighty, not many noble, who are called to this work; it is honourable enough itself, and needs not borrow any additional lustre from the glory of this world, which God would thus put contempt upon, and give more abundant honour to that part which lacked, as the apostle speaks with reference to the dispensing of spiritual gifts. The poor in the world arc often made rich in faith, rich in tbe gospel treasure.

(3.) They are subject to many infirmities, to like passions as other mei^ and upon that account they are earthen vessels; they have their faults, their flaws, their blemishes, as earthen vessels have. John Baptist takes notice of it, that it is Christ only, who Cometh from heaven, and is above all, who is perfectly pure and spotless; but he that is of the earth, is earthly, and speaheth of the earth: the treasure is wisdom from above, it is all heavenly and divine; but the vessel in which it is put, has too much in it of the wisdom from beneath, for it is earthen, and savours of its original.

God has chosen not only the weak, but the foolish, things of the world, by them to carry on his cause, and by them to carry it at last. The law made men priests who had infirmity, and so does the gospel too. Jonah was a prophet of the Lord, and yet peevish and passionate, and often out of temper: Elijah himself was so. St. Peter at Antioch was to be blamed, when he went in with Barnabas into a piece of dissimulation ;' and I doubt St. Paul at Antioch was not altogether to be justified, when he fell out with Barnabas in a heat of contention.* There were those who preached Christ, even of envy and strife ; and many who sought their own things more than the things of Christ;' and yet, as long as they preached Christ, and held forth the gospel treasure, St. Paul rejoiced ^ in it. He was a great apostle, who put himself in, when he said. If we say we have no sin, we deceive ourselves.

• Acts XT. 39.

(PhU.il. 21.

« Phil. i. 15,18.

A SERMON ON THE DEATH OF

Ministers are men, and therefore it cannot be thought they do what they do by their own power; they are sinful men, and therefore cannot be thought to do it by their own holiness. They are pressing toward perfection, but they have not yet attained; they own they have not, they own it to you, and desire you will not think the worse of the treasure that is put into their hands, for any mistake or defect of theirs in other things: you may see a divine excellency in it, though you see much human infirmity in the ves el that keeps it. Bear with them then, and be not severe in judging them, whom you have so often heard going before you in judging themselves.

4. They are made of difierent sorts of earth, as earthen vessels are; all of the same nature, but not all of the same natural constitution. The bodies of some are of a stronger make, and more cut out for labour, while others are feeble, and soon foiled. Qtdet meliore lutofinxit pracordia Titan — Some have souls that seem to he made of finer mould than others ; the capacities of their minds more elevated and enlarged ; while others, who yet have their hearts upright with God, in comparison with them, are but babes in understanding.

But those of the finest mould, even the china vessels, are but earthen ones; the head and the eye in it are made of the same earth with the rest of the body; and those who are of a coarser mould, yet may as efiectually answer the end in keeping the treasure, as those of the finest composition. The living creature in EzekiePs vision, that had the face of an ox, did as good service in his place, as that which had the face of an eagle.^ Therefore let not those of eminent gifts be puffed up, they are but eaithen vessels; nor let those of meaner abilities be cast down or discouraged, God can make them who seem poor, yet to enrich many.

A great deal of difference there is likewise between some and others of those earthen vessels, in respect of natural temper: some are more bold, others more timorous: some more warm and eager, others more soft and gentle. I remember Gregory, in his book de pastorali cnrA — on pastoral care^ observes, that St. Paul, writing to Timothy, bids him not strive, but be gentle to all men, and to reprove with all lonff-suffering; but, writing to Titus, he bids him rebuke sharply, and reprove with all authority; for which he gives this reason: *' Titus was a man of a mild disposition, and needed a spur; Timothy more sanguine, and needed a bridle.'' Some are of a sorrowful spirit, reserved, and inclined to melancholy ; and that is turned to their reproach, as it was to David's, when he wept and chastened his soul with fasting, Ps. Ixix. 10. and to John Baptist's, who, because he came neither eating nor drinking, not conversing so familiarly with the world as others

w Ezek. i. 10. X laa. xxviil. 10. P^ UlMsoriam nt^Anvtv vtrka

fnfkfttanm nhtannani. Orot.

did, they said. He hat a devil^ he is a erased, distracted man. Others are of a cheerfal apirit, and jocular sometimes, and that shall be made a blemish in their character; as, because Christ came eating and drinking, they called him a gluttonous mmuj and a wine-bibber, a/riend of publicans ond sinners.

So likewise, as to the manner of exhibiting and dispensing the treasure, there is a great variety of gifts: Apollos is an eloquent man; bat PauF^ speech is contemptible, (2 Cor. x. 10.) yet bis letters are powerful. Even among the inspired writers there is a great variety of phrase and diction, raacb more among the other earthen vessels, that are left more to themselves. And all these, as far as tbej have an aptitude to edify some or other, either the learned or the unlearned, are wrought by one and the self-same spirit; and yet by men of corrupt minds, both the one and the other are exposed to contempt. He who delivers his message, as St. Paul did, in tears, is ridiculed as a whining preacher: he who delivers it now and then with a pleasing, surprising turn, is ridiculed as a facetious one ; as Isaiah was bantered for saying. Precept must be upon precept, precept upon precept, line upon line, Une upon line,* which in the original is a jingle of words, Tsof betsaf, haf behaf; and this made a song of, r. 13. The word of the Lord was unto them, precept upom precept. Jeremiah is jeered for saying. The burthen of the word of the Lord ; and they said of Ezekiel. Doth he not speah parables? and yet, after all, laid to their charge a thousand things which they knew not: but wisdom is, and will be, justified of all her children.

(5.) They are of different shapes and sizes, as earthen vessels, and vessels of shells, osed to be; notwithstanding which they may all receive and keep safe, and minister the treasure, according to their different capacities. While they hold the foan-dation, Christ, and him crucified, and the truth as it is in Jesus, yet in matters of lesser moment, that do not so immediately affect the treasure, there may be a great variety of sentiments, and of practice accordingly.

It was so in the apostle's times: One believes he may eat all things, another, who is weah, eats herbs: one esteems one day above another, another esteems every day aliheJ Both cannot be in the right: yet the apostle interposes not his apostolic authority in the matter to determine it either one way or other ; but rather chooses to give a rule, which would be of lasting use to the church, in all differences of that kind, when apostolic authority should cease; and that is, each to practise according to their sen> timent, with true devotion to God, giving him thanks, and with true charity toward their brethren; not imposing upon them their own sentiments, no, nor so

f Rom. xlv. s, 6.

THE REV. MR. DANIEL BURGESS.

1097

uch as j adding and censnring theirs, or judging id despising them for practising according to them; lat both sides may reserve their zeal for the weigher matters of the law and gospel, faith in Christ, id holiness of heart and life. (6.) They are all what God, the great potter, takes them; for if tJiey are earthen vessels, they '6 in his hand, as the clay in the hand of the potter, ho has a sovereign power over them; and it is not I be asked. Why hath he made them thus ? The wise od knows what he designs men for, and what use e will make of them, and fashions their hearts ac-[>rdingly : Before I farmed thee in the belly, says rod to the prophet, / hnew thee, and knew what srvice I would employ thee in, and formed thee ccordingly, fitted thee to be a weeping prophet in alamitous times.' As God intrusts talents with his errants according to the ability^ he has given them,

0 be gives them ability according to the talents he iesigns to intrust them with.

Therefore we ought not to envy the gifts of those Fbo excel and eclipse us; for may not God do what le will with his own? Nor should we be discouraged, hoagb our capacity be small, our faculties weak, md the sphere of our activity low and narrow; if le be faithful in the little we are intrusted with, and iili^ent to improve it, it may be our comfort, that it s the place which God has seen fit to put us in; md where he has given but one talent, he expects the improvement but of one, for he is not a hard Master.

(7.) They are all vessels of use and service in the family, though they are but earthen ones. The apostle ohserres, that in a great house, there are not only vessels of gold and silver, (the angels who are God's ministers in the upper world, and employed in this, are vessels of gold and silver, vessels of honour,) hot there are also vessels of wood and earth, which are comparatively vessels of dishonour :^ but it does not therefore follow, that they are no part of the farniture of God^s house: If the feet shall say^^Be-taute I am not the hand, or the ear shall say. Because

1 em not the eye, I am not of the body, is it therefore Mt of the body?^ God knows how to make use even of earthen vessels, how to make them truly beautiful and valuable, by putting a treasure into them, which may be and must be received from them, and use made of it.

(8.) They are oftentimes despised and trampled upon hy men, notwithstanding the honour God has put QpoD them, and are thrown by as despised broken ▼essels, and vessels in which is no pleasure. So tbis similitude of the earthen vessels is explained here, in the following verses; where the apostle shows, that he called himself and his fellow-apostles earthen vessels, because they were troubled on every

•Jer.i. A. • Matt XXV. 15.

e I Cor. xii. I&, 16.

b 3 Tim. ii. 20. a I Cor. xii. 8-10.

side, perplexed, persecuted, and cast down i^ and because they past by so much dishonour and evil report as deceivers, and unknown, though they were true and well known.*

It has often been the lot of some of the most faithful, useful ministers of Christ, to be loaded with reproach and calumny, to be exceedingly filled with the scorning of them who are at ease, and the contempt of the proud, and to have all manner of evil said against them falsely. Thus the precious sons of Zion, comparable to fine gold, and every way preferable, have been esteemed as earthen pitchers, the work of the hands of the potter. ^ Our Lord Jesus himself was one whom men despised, whom the nation abhorred,' and the disciple is not better than his Lord; and Satan finds his account in it, for by casting dirt upon the earthen vessels, he prejudices the minds of people against the treasure that is put into them, " But" (as I remember Archbishop Tillotson somewhere expresses it) '* it is no disparagement to be laughed at, but to deserve to be so; nor ought we to think the worse of the food at Christ's table, because it is not served up in plate, but in earthen vessels."

(9.) They are frail, and mortal, and dying, and upon that account they are earthen vessels. Thus the apostle explains it here. We which live are always delivered unto death. They are dying daily, and yet this is so far from being any allay to the rejoicing which they have in Christ Jesus our Lord, that the apostle protests the truth of it by that rejoicing, as a thing of unshaken certainty. These earthen vessels are soon broke, and return to their earth; they most needs die, and are as water spilt upon the ground, which cannot be gathered up again; but, blessed be God, the treasure in them is not so: the word of the Lord abides, but the prophets do not live for ever."*

They are worn out with their labours; and as they spend, they are spent, in the service of Christ and souls. They are subject to the same decays of nature, the same distempers of body and mind, the same accidents, and the same infirmities of age, as others: they are cisterns at the best, and will shortly be broken cisterns; flowers at the best, and will shortly be withered flowers. I have said ye are gods but ye shall die like men, for ye are earthen vessels.

Ministers are workmen, and they shall accomplish as a hireling their day; and having patiently borne the burthen and heat of it, shall be called in by the shadows of the evening to receive their penny, and enter into their rest: they are watchmen, and when they have staid their time shall be relieved; they are soldiers, and their warfare will shortly be accomplished; witnesses, and their testimony will be finished ; they are Christ's ambassadors, and will be

11 Cor. vi. 8, 0. r Isa. xlix. 7.

f Lam. Iv. 2. h Zecb. i. &

A SERMON ON THE DEATH OF

recalled, and an exchange made. This ia not the world that ministers and people are to be together in. O that the one in preaching, the other in hearing, and both in praying, would look upon themselves and one another as dying! that what their hands find to do therein, they may do with all their might!

III. God has pat the treasure of the gospel into earthen vessels, that the divine power which goes along with the gospel may be so much the more glorified. The great design of the everlasting gospel, is to bring men to fear God, and give glory to him; and that he may be the more glorified, those are employed in propagating it, who were least likely for such a purpose, that his strength may be manifested in the weakness of the instruments. He ordains strength out of the mouth of babes and sucklings, that thereby he may perfect praise; as if this were the perfection of the divine praise, not only to help the weak, but to employ the weak. And he chooses to make use of such, to confound the wisdom of this world, and that he who glories, may glory in the Lord, and give glory to him.

There was an excellency of power going along with the apostles, which appeared to be of God, and not of themselves.

1. To strengthen them for the work they were employed in ; to preach down Judaism and paganism, and to preach up the kingdom of a crucified Jesus, was a service that required a far greater strength, both of judgment and resolution, than the apostles had of themselves; so that if they had not been full of power by the Spirit of the Lord of hostS) they could never have spoken, as they did, with that wisdom, which all their adversaries were not able to gainsay or resist; oould never have made such vigorous attacks upon the devil's kingdom, nor have gathered in such a large harvest of souls to Jesus Christ. They were in labours more abundant, and yety like their Master, did not fail nor were discouraged ; for though they knew and owned that they were not sufficient of themselves for such a service, yet they found their suflBciency was of God, and they could do all things through Christ strengthening them.

2. To support them under the hardships that were put upon them. Therefore God chose the service of such men as were despised, that he might magnify his own power in keeping the spirit he had made, and made fit for his own use, from failing before him. One would wonder how the apostles kept np their spirits ; it was not by any power of their own, but underneath them were the everlasting arms; and when they were pressed out of meaeure^ above strength, so that they despaired of life, yet they did not faint, being born up by the power of a God who

i CoL f. 11.

k Rom. XV. 18.

1 2 Cor. X. 4, &.

raises the dead. Then it was, that Cbrist^s strength was made perfect in St. Paul's weakness, when ht was enabled not only to bear reproaches, and persecutions, and afflictions for Christ, and to say, None of these things move me, but to rejoice that he was counted worthy to suffer shame for Christ; to glory in these tribulations, and even to take pleasure in them. Let it never be said, it was by any power of their own, that the apostles were enabled to bear the shame so boldly^ and sorrow so cheerfully, and to die daily, and yet live pleasantly; no, it was according to Christ's glorious power, and by his might, that they were thus strengthened unto all patience and long-suffeiing with joyfulness.*

3. To give them success in that great work to which they were called. The world was to be enlightened with the lamps, and enriched with the treasure, that was lodged in these earthen vessels. By their agency the kingdom of the Redeemer was to be set ap upon the ruins of the devil's kingdom, the stream of the world was to be turned, the sea must be made to fly, and Jordan must be driven back: this work must be done; and therefore such earthen vessels shall be made use of in the doing of it, that it may appear, that the victorious power that does it, is not that of the apostles, but that it is a divine power; it is not what they have wrought, but what God has wrought by them to make the Gentiles obedient ;^ it is mighty through God, to the casting down of imaginations,* and the captivating of high thoughts. The gospel of Christ is the power of God to salvation,"* and in that, as in his chariot, the exalted Redeemer goes forth conquering, and to conquer."

O the wonderful achievements of the gospel! the trophies of its victory over the powers of darkness 1 the numerous instances of its convincing, converting, sanctifying power! How many sinful hearts have by it been made to tremble, and how many gracious souls to triumph! Had the preachers of it been princes or politicians, had they been philosophers or orators, this success would have been attributed to them; but when they are such despicable men, and so despised, men who, like their Master, were of no reputation, it must be owned, that therefore so many are brought to believe their report, because the arm of the Lord is revealed to them.

Now, for the application of this,

I. Let us see how this Scripture is this day fulfilled, in the removal of the master of this assembly from its head. The gospel treasure was faithfully dispensed here; but hereby it appears to have been put into an earthen vessel, that the vessel is broke, and is returned to the earth out of which it was taken. We are here bewailing the death of a minister of Christ, who was intrusted with the gospel treasure, was enriched with spiritual gifts, and has been

Rom. 1.16.

■ Rev. vi. %

THE REV. MR. DANIEL BURGESS.

I09P

in his day iostrnmental, tfarough the grace of Ood, to make many rich. But he has finished his coarse.

My personal acquaintance with him was small, and therefore I wished, and laboured, that this service had been put into the hands of some other person, every way better able to do him justice; but since it is thrust into my hands, I think I need not study to do any other honour to his memory, than to take notice of the honour God has done to bis ministry, in blessing it to the conversion and edification of many precious souls; which I find there are multitudes ready to bear their testimony to; who, though they have had many instructors in Christ, have called him their spiritual father; for under his preaching, the grace of God has turned them from darkness to light, and from the power of Satan unto God; and those who have been effectually called, he has been many ways instrumental to build up in their most holy faith. And this I know, there were many very judicious Christians, and who had spiritual senses exercised to discern things that differ, to whom his praying and preaching were both very acceptable and very serviceable, and who sat down under his shadow with delight; yet none more mindful than he, that he was an earthen vessel. An instance of which comes to my thoughts; I once saw a letter from him, to which, instead of his name, he subscribed himself" dust and ashes." Now if those who have obtained mercy of the Lord to be faithful, are to be esteemed very highly in love for their work's sake, much more are they to be so esteemed, who have obtained this further mercy, to be successful for the sake of the fruit of their labours.

Two things he was an eminent example of:

(I.) Great industry and courage in his work, while his health and strength were continued to him. It is a great blessing to any man to have a good constitution of body, and especially to a minister, and is a great talent, that must be accounted for. Such a one he had, and made a good use of it; for he laboured more abundantly, on Lord's days, on week days, in season^ and out ofteason^ and was in his element when he was in his work. He took pains in preparing what he preached, and then took pains in delivering it, and did not think that either one would excuse the other; either that if a sermon was well studied, it was no matter how dully and carelessly it was preached ; or that if it were preached with liveliness, it was no matter how slight and superficial the preparation was: no, he knew, that they who are made fishers of men, have need to mind their business, both when they are fishing, and when they are mending their nets.

You who knew fully his doctrine and manner of life, remember with what unwearied vigour he went on in his work for many years ; how he wont from strength

o Pb. xxiii. 4.

to strength, and his bow was renewed in his hand; with what courage and holy contempt he looked upon the reproach of men, and their revilings, and like the prophet, set his face at a flinty for the advancing of serious godliness. And he found that in waiting on the Lord he renewcl his strength, and therefore would not hearken to those who suggested. Master, spare thyself. Those who nre enabled to do thus have reason to be thankful; while those who are not may yet be very useful, and ought not to be discouraged, since God requires, and will accept and bless, according to what a man has, and not according to what he has not. So much was his heart upon his work, that he complained of being too much hindered in needed and desired ministrations, in which he would willingly give his pains, as that which was a great grief and burthen to him, I have reason to think, that which at length sunk his spirits, and broke his strength, was not so much his working as his not working.

(2.) Great cheerfulness and holy confidence, when he saw the day of death approaching. Many who are very gay and pleasant while they are well, and in health, when they come to be sick, when painful threatening distempers grow upon them, when they find death working in them, and that they are already taken into the custody of its messengers, how are they cast down, and how is their countenance fallen! But it was not so with him: the cheerfulness of his spirit being founded on a good basis, continued to the last, and he walked through the valley of the shadow of death, as one who even there feared no evi!.<*

He looked back with comfort upon all the way in which the Lord his God had led him in this wilder-ness,p and encouraged his family to trust in God and his providence, from the experience which he had had of God's goodness to him, and particularly in the abundant kindnesses he received from his friends, now in his last illness, which he had a very grateful sense of, and for which he gave thanks to God.

He looked forward with comfort upon a blessed state on the other side death. When he found nature sensibly decaying, he said to some of his friends, '* Well, if God has any more work for me to do, he can repair these decays, and will do it; and if not, blessed be God, I have a good home to go to, and this is a good time to go home."

A little before be died, he said to those about him, he had four props, which he staid himself upon, and that he found them firm, and they did not sink under him when he leaned on them: 1. ''The incarnation of Christ, and his taking our nature upon him.'' 2. *' His oblation of himself a sacrifice for our sins/' 3. " His resurrection from the dead for our justification." And, 4." The intercession which he ever lives

P Deut. viii. %

nod

A SERMON ON THE DEATH OF

to make for all that come to God by him." These he resolved to rest opon. Tbas to him to live was Christ, and to die gain. Christ was all in all to him. Thus, thus he ventured into the invisible world, thus embarked for eternity in the never-failing vessel of Christ's mediation, as a poor sinner in the arms of an alUsufficient Saviour: and it is the excellency of our holy religion, that it furnishes us with living comforts in dying moments, and enables us to triumph over death and the grave, as those who through Christ are more than conquerors.

2. Let us see what improvement we may make of the truth contained in this text, and confirmed by this providence, that we have the gospel treasure in earthen vessels.

(1.) It may be many ways instructive to us who are ministers, and may remind us of our duty.

[1.] Are we earthen vessels ? Then we have reason to be very humble, and low in our own eyes, and to take great care that we never think of ourselves above what is meet, but always think soberly. Let us watch over our own spirits, that we harbour not any conceit of ourselves, or confidence in ourselves, or contempt of our brethren, remembering what we are. We are but vessels, and have nothing that is valuable but what we have received, and are intrusted with; and if we have received it, and received it but in trust, why then do we boast 7^ or what have we to boast of? We are no more, no better, that what the free grace of God makes us every day.

We are of the earth, and therefore it becomes us to abase ourselves before God, and to put our mouth in the dust, and acknowledge ourselves unworthy to speak to, or speak from, the Lord of glory.' We are of the same mould with others, and therefore ought to condescend to the meanest of the flock of Christ for their good; and to be so far from lording ii over God*s heritage^ as to make ourselves the servants of all, as being less than the least of all saints, and the meanest creatures that ever called God Father.

[2.] Are we earthen vessels ? Then let us not be indulgent of our bodies, nor of their ease, or appetites. What needs so much ado about an earthen vessel, when after all our care and pains about it we cannot alter the property of it, but brittle it is still, and must inevitably be broken after a while. Let not this earthen vessel be enshrined, and made an idol of, nor the belly made a god of; but let it know its place, let it be kept under, and brought into subjection,* and kept employed as a servant to the soul in the service of God: our principal care must be about the treasure, duly to dispense that, and about the vessel, only in order thereunto. We then, indeed, make much of our bodies, it is the

4 I Cor iv. 7. r Gen. xviil. 97. t ] Cor. \x. 37.

t I Thesft. iv. 4. o i Sani. Ii. 17.

most we can make of them, when we make ase of them as instruments of righteousness to God's honour.

[3.] Are we earthen vessels ? Then let us not be empty vessels. A vessel of gold or silver is of considerable value, though it be empty; but an earthen vessel, if empty, is good for little, but is thrown among the lumber. Let us get 5ur hearts replenished with the gospel-treasure, with sanctifying ^race for our own benefit, and with spiritual gifts for the benefit of others. Let us be filled with the knowledge of God and Jesus Christ, filled with the Scriptures, filled with devout affections and holy dispositions, that we may be thoroughly furnished for every good word and work ; and, in order hereunto, let as give attendance to reading, to meditation; and, as long as we live, be still improving and adding to our stock, that we may bring forth things new as well as old; and it may appear, though we are still spending, w^e have still, by the blessing of God on our stadies, fresh supplies.

[4.] Are we earthen vessels ? Then let ns be clean vessels. It is enough, that as earthen we are mean by nature, we cannot help that, but let us not make ourselves vile by sin. Let us possess these earthen vessels in sanctification and honour,^ as temples of the Holy Ghost, which it is sacrilege to pollute: the bodies of all Christians are so, much more the bodies of ministers, with whom the gospel treasure is lodged, who are therefore concerned to keep themselves unspotted from the world and the flesh, lest if, like £li*s sons, they make themselves vile, they make even the sacrifices of the Lord to be abhorred,*^ as good food is in a dirty vessel. If they must be clean who bear the vessels of the Lord,* much more must they be so who are themselves his vessels. Let our conversation be with all purity,^ nor let any blot of any kind cleave to our hands: let as carefully avoid filthy lucre, and every filthy lust, every thing that looks like it, and leads to it. And since it is our business to compass God's altar," let as, with the priests under the law, frequently wash in the gospel laver. Lord, not my feet onlg, but also my hands, and my head^' and my heart.

[5.] Are we earthen vessels ? Then let us take heed of dashing one against another; for nothing can be of more fatal consequence than that to earthen vessels, no, nor to the treasure that is deposited in them. It is not only the duty of ministers, in conformity to the design of their ministry, to be at peace among themselves, but it is their interest; for if they clash with one another, both sides are in danger of being broken: no better can come of it, when the jiotsherds strive with the potsherds of the earth,* They who think, because they are stronger vessels they can crush the weaker, should remember they are still

T Isa in. II. w 1 Tim. v 9 « Pa. xxvi. &

THE REV. MR. DANIEL BURGESS.

1101

bat earthen ones, and it may prove a crash to themselves.

What if some, according to the light God has given them, stand op for a Christian liberty, in those things wherein others, according to the light God has given them, yield a Christian obedience, since there are those on both sides who do it unto the Lord, and give God thanks,^ why should thev judge or set at nought each other? They are both earthen vessels, that have their infirmities, and seeing through a glass darkly, may be mistaken ;^ why should they not bear with one another, strengthen the hands of one another, since they both are intrusted with that treasure which comiitt not in meats and drinki, but in riffhteousneu and peace, and joy in the Holy Ghott,^

Let us therefore study the things which make for peace, and unite our zeal against popery, that common enemy ; for if God, for our sins, should suffer that to prevail against us, it will be a rod of iron to break in pieces all these potter's vessels: and we cannot do it better service, than to quarrel among ourselves; for if we bite and devour one another, we shall soon be consumed one of another,^ at least so far as to become an easy prey to that great devourer.

[6.] Are we earthen vessels? Then let us bear contempt and reproach with patience, and not think it strange, or fret at it. It would contribute very much to the quiet and repose of our own minds, if we could but learn epemere te epemi, — io despite hein^ despised, and not to be disturbed or moved oy it Now those who overvalue themselves, cannot easily bear to be undervalued by others; let us therefore, not only by keeping a good conscience, have this to say, to those who think and speak ill of us, that it is false and unjust, and our hearts condemn us not; but by keeping the grace of humility in its strength and exercise, have this to say, to those who think and speak slightly of us, that they cannot have a meaner opinion of us than we have of ourselves, nor lay us lower before men, than we lay ourselves every day before God. What else can earthen vessels expect, but to be despised and thrown under foot ? Let us make sure the honour that comes from God, and then reckon it a very small thing to be judged of man's judgment.*

[7.] Are we earthen vessels? Then let us often think of being broken and laid aside, and prepare accordingly. We are in use for a while, and it is our honour and delight to be employed in the service of Christ and souls. But what is our strength, that we should hope to be long thus employed? And wkat is onr end, that we should expect to pro-long our life f Is our strength the strength of stones ? or is our flesh of brass .*' No, we are earthen vessels, and are hastening to the dust; let us therefore work

Rom. xir. 6. * Rom. xiv.

17.

b I Cor. xiii. 12. « Gal. V. 1&.

the works of him that sent us while it is day ;v let us fill up our time with that which will turn to some good account or other, and improve all our opportunities of doing good, though it be in the lowest sphere of usefulness, as those who know and consider the day of our service is hastening off, and the day of our account is hastening on. Let us follow our work with vigour and resolution, that at lengtli we may finish our course with joy and honour; in a believing expectation, that these earthen vessels, though sown, as you have seen, in weakness, dishonour, and corruption, shall shortly be raised in power, and glory, and incorruption; these vile bodies, made like Christ*s glorious one, according to the mighty worhing, whereby he is able to subdue al things to himself, that in glory, as well as grace, the excellency of the power may be of him.

(2.) This doctrine may be of use to you all. Are your ministers earthen vessels ?

[1.] Thank God for the gospel treasure, though it be put into earthen vessels ; nay, thank God that it is in such vessels, that it may be the nearer to you, and the more within your reach; and give all diligence to make sure your interest in this treasure. What will it avail us, that we have the gospel in our land, if we have it not in our hearts, that we have the sound of it about us, if we have not the savour of it within us ? that we have Bibles in abundance in our houses, and in our hands, if we have not a Bible religion reigning in our souls ?

You are laying up treasures of this world's wealth, it may be; O that you would be so wise for your souls and eternity, as to lay up for yourselves that treasure, which will make you rich towards God! which will send you rich out of this world, when death will have stripped you of all your possessions and enjoyments here.

[2.] Esteem the earthen vessels for the treasure's sake that is put into them ; esteem them highly in love, as ministers of Christ, and stewards of the mysteries of God ;** and as such make use of them, and show respect to them. The greatest honour and pleasure you can do them, is to draw from the treasure that is put into them, in your profiting by their ministrations, and making your profiting to appear. As far as you find they deliver Christ's errand, receive it and them for his sake.

And since they are earthen vessels, do all you can to strengthen their hands in their work, to forward it, and to further the success of it; and take heed of doing any thing to discourage them. Throw not those vessels to the ground hastily, because in something or other they do not please you ; for remember, they are earthen vessels, and they are your own. They who by their loose and irregular walking, or by their unruliness or peevish strifes, sadden the hearts

• I Cor. iv. 3. ff John Ix. 4.

r Jobvi. u, 13. li I Cor. iv. I.

LIFE OF THE REV. MR. DANIEL BURGESS.

of faithful ministers, do more than they think of toward the hindering of their work, and the shortening of their days, and perhaps will have a great deal to answer for shortly.

[3.] Bless God that the breaking of the earthen vessel is not the loss of the heavenly treasure. Ministers die, but the word of the Lord endoreth for ever; and a seed of ministers shall be raised np to preach it, and a seed of Christians to profess it, both which shall be accounted unto the Lord for a generation.^ Ministers hold forth this light, but it shall not die in their hands; they hold this treasure, but it shall not be buried in their graves ; for though we see the end of the conversation of those who have spoken to us the word of God, have seen their exit, and shall see them no more, yet we are sure that Jetus Christ is the tame yetterday^ to-day, and for ever.^

And therefore, since Christ has provided that there should be a succession of these earthen vessels, why should not you look out accordingly ? Apply yourselves to him who has the residue of the Spirit, and who holds the stars in his right hand, and attend his conduct

[4.] Let the glory of all the benefits you have, or may have, by the ministry of the gospel, be given to God, to him only, to him entirely; for from him the excellency of the power is. No praise is due to us, we have a great deal in ourselves to be ashamed of, and nothing to boast of, nothing to trust to; the more

1 Ps. xzil. 30.

k Heb. xiii. 7, S.

we do for God, the more we are indebted to him for employing os in his service, and enabling as for it: and therefore let every crown be cast at the feet of free grace, and every song sang to the homble strain, (Ps. cxv. 1.) Not unto tf#, O Lard, not unto us^ b^ unto thy name yive glory.

[5.] Let the consideration of the frailty and mortality of your ministers quicken yoa to make a diligent improvement of their labours, while they are continued with you. You have the treasure in carthea vessels, therefore delay not to make it yoans lest tht vessels that are most likely to convey it to yoa, should break, and others such should not be raised op, and so you come short of it Behold, now is the eicceptei time, therefore put not off the great work yoo wen sent into the world about to a further time, bat today, while it is called to-day, hear the voice of Christ and heed it Yet a little while is the light with yoK, therefore walk and work while yoa have the light' He who will not send to yoa by a messenger from heaven, will not send to you by a messenger from the grave: if you believe not Moses and the prophets, your ministers, when once laid in the dost, shall be no more reprovers to you; nor Samoel be raised from the dead to advise Saul, who woo Id not be advised by him while he was with him. By these, therefore, be admonished now, at length in this your day, to know and understand the things that belong to your peace, lest you despair at the last when they are hid from your eyes."

1 John zii. M.

m Luke xiz.

A CONCISE ACCOUNT

OF THE

LIFE OF THE REV. DANIEL BURGESS.

He was born about the year 1646, at Staines in Middlesex, where his father, Mr. Daniel Burgess, was at that time minister, but afterwards removed to Sutton, in Wiltshire, and then to Collinburn Duels, in the same county, a very considerable living, I am told, of about 400/. per annum ; and thence he was turned out by the Act of Uniformity, choosing rather to qait it on the fatal Bartholomew Day, 1662, than to wrong his conscience; and with what little he had of his own, by the blessing of God, made a shift to maintain and educate a numerous family.

This son of his being looked upon to be a child of extraordinary ability, he sent him, at nine years old, to Winchester school; and, after some time, he was chosen on the foundation, where, as is supposed, he

continued till he removed to the aniversily. He was entered Commoner of Magdalen-Hall in Oxford, in Mich, term, 1660, when we take him to be but about fifteen years of age; so great was his proficiency. That house then flourished much aoder Dr. Henry Wilkinson, who was then principal of it, bat was turned out by the Act of Uniformity. His totor was one Mr. Northmore, a Devonshire man, of great note for piety and learning, and an acate disputant

One who was his contemporary in Magdalen-Hall, gives us this account of him, that he was observed to be a very close hard student, and his demeanoor in the house was, in all respects, very good.

He continaed there till he was Bachelor's standing ; but then he and some others his contemporaries

1103

in the same bouse, (Mr. Brice and Mr. Cadmore,) scrupling something that was required of them for their degree, as I am informed, chose rather to wave taking it, than to submit to the impositions they were then dissatisfied in.

Soon after that he left the university, and went to his father's in the country, and in a little while went to be chaplain to Mr. Foyl, of Chute, in Wiltshire; from thence he moved into the family of Mr. Smith of Ted worth, in the same county, as tutor to his and some other gentlemen's sons. After some years he was courted by the Earl of Orrery, Lord President of Munster, (who was Mr. Baxter's gpreat friend,) to go over with him to Ireland ; which he did about the year 1667.

The Earl set up a school at Charlevill for the strengthening of the interest of the protestant religion in that kingdom, and nominated Mr. Burgess the head-master of it. There he had the education of the sons of many of the nobility and gentry of that part of Ireland. After he left that school, he was for some time chaplain to the Lady Mervin, near Dublin.

He was ordained in Dublin, by Dr. Harrison, Dr. Rolls, and some other ministers there. There he married Mrs. Briscoe, by whom he had a son and two daughters.

He continued in that kingdom about seven years; bat his father growing in6rm, sent for him over to settle near him, which he did in 1674.

He took up his residence at Marlborough in Wiltshire, where he applied himself closely to the work of the ministry, as the difficulty of the times would permit: for he had the courage to put to sea in a storm, and when very few nonconformists did.

He laboured abundantly, and with great success, at Marlborough, and in the parts adjacent, and afterwards preached statedly at Baden, and occasionally at Hungerford, Ramsbnry, Album, and other places thereabout.

And as he was much followed by those who loved and valued his ministry, so he was greatly persecuted by those who hated it, and much hardship he underwent. Being once taken up for preaching, he was committed to the common gaol, at Marlborough, where he had nothing either to sit down, or lie down, upon, but was forced to walk all night, till next day bis friends got a bed in to him at a window. He was likewise denied a copy of his commitment; but after some time he came out upon bail. His prosecutions at assizes and sessions were very expensive to him; and as he laboured, so he suffered, abundantly.

The violence of his prosecutors in the country at length forced him to London, about the year 1685. And there be was when the dissenters had some breathing time allowed them, in 1687, and then he first began to be taken notice of in the city; and some little singularities he had in his preaching,

made him to be the sooner and the more taken notice of: and in a little time his hearers were very numerous ; and among them divers persons of distinction formed themselves into a society, and took a meeting-place for him in Bridges-street, near Co vent Garden: divers of them were the remains of Dr. Manton's congregation thereabouts. There he continued many years.

After that turn of the tide in favour of the dissenters, he was advised by a great man to take his advantage against those in the country, who had prosecuted him beyond the law; but he said, no, he had freely forgiven them, and would never meditate revenge.

He often said he chose rather to be profitable than fashionable in his preaching, and that he thought it cost him more pains to study plainness, than it did others to study fineness; and he would be willing to go out of the common way to meet with sinners, to persuade them to return to their God. <' That ia the best key (said he) that fits the lock, and opens the door, though it be not a silver or golden one." And many have acknowledged that they came to hear him at first only to scoff at him, and make a jest of what he said, but went away under such convictions about the concerns of their souls, and another world, as, it was hoped, ended in a happy change of their spirits.

In his preaching he insisted mostly upon the first and great principles of religion, which all good Christians are agreed in ; and one who was a very competent judge told me, he thought he had as good a faculty in demonstrating them, and making them plain and eyident, as most men he ever heard. He much lamented, and vigorously opposed, the growth of deism and infidelity among us, saying, he dreaded a " Christless Christianity." He meddled not with party matters, or matters of doubtful disputation, but plainly made it his aim to bring people to believe in Jesus Christ, and to live in all godliness and honesty. He was particularly careful to explain the two covenants of works and grace, and to guard against the two rocks of presumption and despair.

He was observed to be very serious in prayer, and not to allow himself there such liberties of expression as he sometimes took in preaching.

He had a great dexterity in resolving cases of conscience, abundance of which were brought him from other congregations as well as his own.

He now and then used some plain similitudes, or surprising turns of expression, or little stories, such perhaps as we find Bishop Latimer's sermons fall of, (that celebrated preacher and martyr,) which, by some, were turned to his reproach; but it is certain many particular stories were maliciously fathered on him, that were abominably false, and were raised by a lying spirit only to obstruct his usefulness; and in the general he was industriously misrepresented

LIFE OF THE REV. MR. DANIEL BURGESS.

by many, who it is to be feared therein discovered no i(.iDdness for senoas godliness. A gentleman having once the curiosity to go to hear him, when he had done, could scarce be made to believe that that was Mr. Burgess; for, said he, " / never heard a better sermon in my life !**

His moderation was known unto all mdn, and he often said he cared not for being distinguished by any denomination, but that of a Christian o/Antioch,

He was a most agreeable man in conversation, (which is all I can say concerning him of my own knowledge,) very ingenious and pleasant, and his discourse good, and to the use of edifying. He had wit and learning, and could use them aright.

He was much respected by many considerable men ; and, like St. Paul, passed by honour and good report, as well as by dishonour and evil report. The excellent Dr. Bates, I am told, had a particular kindness for him.

His delight was much in his study, and there he spent most of the day, and was uneasy when he was interrupted, or called from it, unless it were to do some good office. He went from strength to strength in his work, and chose rather to wear away than to rust away.

It is well known, he had many very sore trials in the latter end of his time, and some of them went very near him; the unkindnesses, at least apprehended, of some of his friends, much nearer than the insults of his enemies ; which yet, said he, '* I have never inclined to express my feeling of to any friend save Eloah, Emanuel only. But it must and shall be said, to the praise of new-covenant grace, (so he goes on in the paper I have by me,) of never-failing grace; all my nights are not sleepless, all days are not restless, every friend is not found faithless, nor are all enemies found useless; all disturbed studies are not tasteless, all the disadvantageous sermons have not proved fruitless, all the various troubles have not been comfortless, nor the comforts mixed with them successless. Some grapes have been gathered from both sorts of thorns, and the dung, wherewith the tree is so much soiled, it is hoped will make it the more fruitful. Remember what I add, when you see me not, and when I shall be seen no more. I am near home; and, whatever falls on me betwixt this and home, I shall strive myself, and exhort such as you, to maintain a holy gospel alacrity and cheerfulness: because it is most sure, 1. Our God approves it, and requires it in all states. 2. Our Lord Jesus is anointed to give it to us. 3. Our holy infirmity-helper is sent to work it in as. 4. Our dangerous enemy is advantaged by our want of it. 5. It is our spiritual bread, to strengthen us. 6. It is our bright armour, to adorn and defend us. Hereof think you, therefore, in your supplications for yourselves, and for a poor servant of that Lord, whose oblation and intercession we count our best and only

riches: content, I hope, (as Luther spake,) to leCc« names be vilified, so that his name aiay be baHorei and glorified. I am sore new-covenaiit grace ■ cordial, and very supporting; and I hope no dty shall pass without my experience thereof/'

During his last sickness, which continaed soaaj months, and was purely a decay of natare, he bad ij great composure of mind, and was rerj macfa in m heavenly frame. He expressed an entire sabmissiod to the divine will, often repeating the words of Davidij 1/1 shall find favour in the eyes of the Lord, he riB bring me again to see the arh and his habitat ion ; bmt if not^ here I am, let the Lord do with me as seenuth good in his eyes. He said, if he must work no noore. be would rather be'' idle under ground, than idle above ground.'^

His great weakness disabled him from speakiof much; but most that he did say was beayenly and profitable. He once said, a little before his deatk, *' I thank God, I have been dying every day in th? week. With God is terrible majesty ; and that the guilty world will find ere long. Who can dispute an all-knowing God, or evade his charges ? Bat there is a Mediator, an Emanuel. O for a Christ, or ebe I die I O for that covenanting act to make him om^s!

The evening before his death, a friend who came to see him, speaking of public affairs, said, it was feared there would be a storm; he answered with cheerfulness, '* But God will house some of his children first." And when he was so weak, that be conld scarce speak so as to be understood, he said, ** WeU, here is all trouble at the gate; but when got through it, no more, no more," And when he seemed to be fainting away, and one of his near relations thereupon cried out, in a fright, when he recovered himself, he asked what was the meaning of that shriek: *' We thought you had been dying," said they i ** And what iflkmdT said he, *' what needed that confusion V* Thus willingly, thus cheerfully, did he enter into the joy of his Lord.

He was buried at St. Clement Danes chorcb. Strand, London, January 31,171^13.

The books he published were these: Soliloquies^ which be printed in Ireland. Mr, Noah Webb's funeral sermon, in 1675, when he was in Wiltshire. And after he settled in London: A call to sinnert ; written at the request of Judge Rotheram, for the use of condemned criminals. Three questions ptminly resolved. Adiscourseof the Lord*s Supper. Counseltn the rich, with an address to King William. Cf reconciliation to God. Characters of a godly man, more or less grown in grace. 7^« Christian decalogue. Hastiness to anger reproved. Directions for reading the word of God projitably. The golden snuffers, the first sermon preached to the societies for reformation of manners. Holy contention for the faith. Duties ef parents and children. Proof of the Scriptures' divine original. Sure way to wealth, Funerai sermons em Mrs. Hooh, Mr. Fleming^ Dr, Rolls, and the Countets

1105

*/* Jianeloffh, A sermon in the morning exercise, 1680, vo-nceming the conversion of young people. The most "iiffieult duty made easy : or, directions to bring our hearts to forgive injuries, foolish talking and jesting desc^ribed and condemned, in a sermon on Eph. y. 4. Rwiies for hearing the word with certain and saving benefit. Forty aphorisms concerning riches. Poisons snc/ antidotes; the sins whereby poverty tempts; and

helpful considerations against them. Mrs. Sarah Bull*s funeral sermon. The death and rest, resurrection and blessed portion, of the saints, with the work of the Redeemer and redeemed, Man's whole duty, and God's wonderful entreaty of him thereunto. Advice to parents and children. And, a Latin defence of nonconformity, entitled, Appellatio ad Fratres Exteros — A call to the expelled brethren.

»

4 R

A CONCISE ACCOUNT

OF THE

LIFE OF LIEUTENANT ILLIDGE,

FIFTY YEARS IN THE MILITIA OF THE COUNTY OF CHESTER

CHIEFLY COLLECTED FROM HIS OWN PAPERS.

Christian Reader,

It is well observed by the wise man, (Pro?, xiv. 10.) that the heart knows it» own bittemns, and its own fears, cares, desires, joys, and hopes, and expectations ; that as there is occasion, it is natural and easy to speak or write most feelingly concerning them. These are those things of a man that no man knoweth, save the spirit of man which is in him, (I Cor. ii. 11.) which is therefore called the candle of the Lardy which searcheth all the inward parts of the belly, that is, of his own heart, (Prov. xx. 27.) especially when this candle is lighted by the word and Spirit of God. And when a person makes it his business to accomplish a diligent search, doubtless he may arrive at a certain knowledge of his own state and condition, with reference to God and his salvation, by observing the complexion of his own soul from time to time, and looking at himself in the glass of God's law, he may come to know what manner of man he is.

The world sees our ways and actions, and is apt to be either too severe on the one hand, or too favourable on the other hand, in their remarks upon them. but as to this, which is the most hidden, and yet most excellent, part of man, the thoughts, the designs, the various workings of the heart, and the secret and solemn transactions between God and it; here a man is best able to draw his own picture: which this good man has done for his own use, in the manuscripts he has left behind him, that he might know (but not with any design to make known to others) what manner of man he was.

What he had done more at large, his friend has in this extract done in miniature, and taken the liberty to show it to the world. This we find done by some, who, for their eminency in gifts, and learning, and station, have made a much greater figure in the church, and in the world ; and it has met with good acceptance, and been of use for the assisting,

quickening, and warning of others. And we are net without hopes, that this may have the like good effects; that it will not be despised, bat be the more acceptable to some, for its plainness and simplicity, as proceeding from an honest farmer, who was t good husband of his time, and was instructed by tbe grace of God how to cultivate his sool, as well «5 his ground, and suffer neither to be overg^rown witii briers and thorns. These thoughts, expressions, prayers, and self-reflections, may suit tbe case of many others, as well as his; the tradesmen, tbe farmers, those who are in a public post, tbe aged and infirm, may here meet with instruction ; and especially it may be of use to work in us sacb a sense of death and eternity as he had, and as, I think, is not common.

I know it will be a surprise to many of his friends, because it represents him to be a better man than, it may be, they took him to be, thougb, «^pe, not a better man than, by the jpace of God, he reailr was. They saw his outside ; this shows them his inside : they saw some of his failings, and remember some of his gross sins; here they may see what bitterness they were to him in the reflection. And I cannot but expect, that all good men who loved bim, will rejoice and glorify God in him, for the grace given unto him, whereby he was victorious over those foolish and hurtful lusts, to which too many (the more is the pity) still continue in bondage.

The case reminds me of the apostle's remarks cm men's sins and good works, (I Tim. v. 24, 25.) Some men's sins are open beforehand, &c. that is, their sins are some way open, or they had not come ander censure; and their good words must he some way manifest,or they can have no right to absolution: so the learned Dr. Hammond understands tbe text Then by good works understand, such are the genuine fruits of an unfeigned faith, and sound repentance: for God pardons and absolves suchrand only such, ns truly repent, and unfeignedl^ believe his holy gospcK

THE LIFE OF LIEUT. ILLIDGE.

1107

Hat then, as to those his frieods and acquaintance, who have gone a great length with him in sin, but yet are not conscious to themselves of such reflections on themselves as they find in these papers, it does not become me to threaten or judge ; but I would with the tenderest compassion warn and exhort them, that they would bethink themselves, as they are reading the following lines, and assure themselves, that there is an eternal difference between good and evil, how industrious soever some may be to confound the ideas of them; and that when they come to die, ^nd enter on their eternal state, they mast expect no true peace on any other terms, than those on which, we trust, this good man has both hope and peace: and on these terms, peace be with you. Amen.

THE LIFE OF LIEUT. ILLIDGE.

He was bom in Weston, in the parish of Wibun-bury, in Cheshire; his father was of Cberlton ; his grandmother was of the Pools of Blackwell; his grandfather, his father, and himself, had each four sons, and no daughter. His mother was Cecilia, daughter to Mr. Chesnis, of Mick ley in Wrenbury parish, who, besides four sons, had seven daughters, who were all married, had children, and died widows.

His father once Intended him for the ministry, he having a very good capacity for learning; but neither his father's abilities, nor his own inclination, would permit it. However, he made good proficiency in school learning.

When he was about fifteen years of age, being a younger brother, he was put apprentice to a shoemaker in Nantwich, whom he served faithfully; and it was a comfort to him, in the reflection long after, that he did so. When he was out of his time, Lc went about to divers cities and towns, to improve himself in his trade. At last he came to London, where he staid about a year; and it was a satisfaction to him in his old age, to be able to say, that in all that time he did not remember that he had neglected the religions observation of one sabbath; and that he did not keep ill company, or haunt ill hpuses, but delighted in the manly exercises of wrestling, leaping, &c. He was at London at the time of the return of King Charles II. And the spring following came down to Nantwich, married Mary, the daughter of Richard Price, and widow of William Minshul, and set up his trade, which he followed seventeen years.

Bat his genius led him more to that ancient, innocent, and honourable employment of husbandry, which, he says, was his chief worldly delight; and

therefore, when he was about forty years of age, he

4 B 2

took a rack-lease of a farm near Nantwich, on which his father and mother lived and died. It was looked upon by some of his friends as a hard bargain. But by the blessing of God, upon his great ingenuity and industry in improving the lands, he lived very comfortably upon it for thirty years, rejoicing with Istachar in his tents. In the first year of his removal into the country, he lost very considerably by suretiship. He said, his father, on his death-bed, gave him much good counsel, to keep the sabbath, to be obedient to his mother and master, and not to take tobacco, (he himself having found great inconveniences by it,) which he bad carefully observed; and (said he) if he had given me the same charge against suretiship, it might, perhaps, have prevented that loss.

His father and mother were religious, and brought him up in the fear of God. He relates in some of his papers, that when he was about ten or eleven years of age, there was a solemn fast kept in Nantwich church, upon occasion of a great drought, where his father and the family attended. Divers ministers prayed and preached ; but he was particularly affected with a sermon of Mr. BurghaFs of Acton ; (who was afterwards silenced by the Act of Uniformity;) his opening the evil of sin, and man's misery because of it, brought many tears from his eyes. He had a book written by Mr. Burghal, called *' The perfect way to die in peace;" which, when he was old, he delighted much in. After this he betook himself to secret prayer and reading good books, and took pleasure in hearii^ the word, to which he all along continued a good affection.

After he married, and set up his trade, he was taken into the militia, and continued an officer in it to his death. At the last muster he observed, there was only himself and one more left alive, of about nine score who were in when he entered. He was of a lively, active temper, very bold, and would turn his back on no man, but not abusive or quarrelsome ; he loved the soldiers, and they loved him; he took great pleasure in military affairs, and had good judgment in them, which recommended him to the esteem of his superior officers, who loved him.

But this proved a great snare to him ; for though he fell not into that height of profaneness that many do, yet he left off to watch and be sober, and for many years lived a vain and careless life; often sitting up till midnight and morning, drinking and mispending his time and money; excusing it to himself) that this was the way to oblige the gentlemen, and get an interest in them, for the promoting of his trade, having but little to begin the world with. His reflections upon this long after are: " Happy, thrice happy, are they, who not only remember their Creator in their yoath, but continue to do so from thei][jouth up; which I humbly confess, to my sorrow and shame, that my conversation has

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been loose and extravagant; I often ventared wickedly upon sin, against knowledge and conscience, and quenched the Spirit, and neglected the day of visitation. But this I can truly say, it was always with regret and reluctance. I have been a great sinner, but, through grace, a penitent sinner; both my own sins, and the sins of others, were a grief and trouble to me."

The chief thing that induced him to leave off his trade, and retire into the country, was, because he was weary of this evil course of life, and desirous to break off from that company, which he found to be a snare to him; and he found the benefit of it, and walked much more circumspectly afterwards, and kept a more strict watch upon himself. '* Such a day," says he, " I unhappily fell into ill company, and, contrary to my inclinations, designs, and resolutions, was overcome by their enticements to drink to excess: a sin I have been often guilty of, and have cause to repent of all my life long. I have of late years set myself much against it; and not without success, through mercy." He set down what were the prayers which, with many tears, he offered up to God on this sad occasion. *' Good Lord, in mercy, give me strength and power to overcome thiq, and all the enemies of my salvation; and hereafter to resist all such wicked and evil temptations, both from men and devils. Lord, thou art merciful to all true penitents, but a consuming fire towards obstinate sinners: in tender mercy, look down upon me thy poor, unworthy, sinful creature, even one of the worst qf thy creation, because I have known thy will, but have not done it. Now, O Lord, if thou shouldst be severe and strict with me, I were un* done to all eternity. Strike this rock, O Lord, that the waters may gush out, even floods of tears. O purge me with hyssop, and I shall be clean; wash me in the blood of Christ, and I shall be whiter than snow." He said to one who was no company keeper; " I wish I had done as you have done. If I were to live my life over again, I would never keep company with those that are given to drinking." Being once at a feast where full glasses were pressed, his parish minister, Mr. Jencks, being present, took him aside, and begged of him not to humour such sots, to his own damage and danger. This good caution confirmed his resolution, and made him more afraid than ever of such company; and through the grace of God, by degrees he got a victory over temptations to this sin.

Let drunkards, who make a mock at this sin, read this and tremble ; for it will certainly be biiUmets iirtke latter end^ how light soever they make of it; taking a pleasure, and taking a pride, in making themselves and others drunk, and turning it off with a jest. Let them know, that they must either

• i Cor. vi. 10.

weep for it, and bewail it with godly sorrow, and hj a holy violence used with themselves, most break of from it, and become sober, as this good man did, or they must drink of the cup of the Lord's wrath, which is poured out without mixture in a lake of fire and brimstone, where there is weeping, and wailing, ami gnashing of teeth, and not a drop of water allowed to cool the tongue. For, whatever they saj, the God of truth has said. Drunkards shall not inherit tke kingdom of God:*" they shall not kmve peace trie ^ on to add drunkenness to tkirst.^ The wine that givtt its colour in tke eup^ at tke last bites like a eerpemi^

And let not those who are unhappily entangled in temptations to this sin, despair of getting a victory over it, through the g^ce of God, which shall not be wanting to those that desire it, and pray for it, as this good man did, and are careful and faithful in the use of proper means for the improvini^ of that grace. Those who are acceptable to their company, as he was, and upon that account are courted and respected in company, have need to doable their guard, lest under pretence of obliging their friends, and entertaining them, and improving themselves and others by conversation, they wrong and ruin their own souls.

And let those who are out of the way of temptatious of this kind, keep themselves so, and bless God. that they are so happy as to be .strangers to this sio; and hope the best concerning others whom they see entangled in it, that they repent in secret of their folly, and that they may yet, through the help of divine grace, recover themselves out of this snare of the devil, in which so many are led, and held captive by him.

When he had attained to the age of fifty-seven, at which age both his father and mother died, that consideration, with some others, awakened him to a serious concern about his great change, and hb everlasting state, and consequently to a closer application to the business of religion: then he began to be more diligent and serious than before, in prayer, reading, and other devout exercises. It was then, about the year 1694, that he set himself to write down his reflections and observations upon himself, his meditations and pious breathings towards God, memorandums of the sermons he heard, and very large collections out of the Scripture, and other good books he read, with some account of remarkable providences. This practice he continued from that time to his death, which was about fifteen years; and has left behind him seven books, three quartos, and four octavos, fairly written, which show him to be a man whose heart was very much upon another world, and who made it his g^eat care to prepare for that world.

The reasons he gives for employing himself thu5.

V Deut. udz. 18.

r Prov. xxiii. 31.3S.

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ire, because he bad made it his chief end to honoar the great God of heaven and earth, and his chief business to endeavour the salvation of his own pre-rious and immortal soul; because he would often meditate on death, that he might prepare for bis great change; because he would thus employ his vacant hoars, that he might keep from idleness, and keep out of idle company. He hoped, likewise, that this practice would increase his knowledge, strengthen his faith, and give him more hopes of salvation. He also hoped it might be beneficial to his grandchildren, whom he desired to take the same method. Mach of what he wrote being transcribed out of the Bible and other good books, which might be thought needless, since the passages might be better read in their proper places, he thus excuses for it: that he transcribed those things which he was himself most affected with, and which, when they were collected and put together, would be the more ready for his use and meditation; that the writing of them over, would better settle them, and fix them in his memory ; that both the writing and reading of them was pleasant and delightful to him; and that the time he employed herein, would, if not thus spent, in all probability, be worse spent. I wish others would be prevailed with to use the same expedient for the same good purposes.

The motto he wrote on his books was, ** Piety is the way to prosp^ity, both now and liereafter." And thus he writes, *' Should I fill my head with good thoughts, and this book with good sayings and sentences,yet, unless my heart befilled with sincerity and holy zeal, it is all as nothing." When he staid at home on the Lord's day in the afternoons, which he often did, while he lived in the country, that his whole family might go to church, he spent his whole time in this pious and profitable exercise.

A.nd we shall now have little more to say of him, but what shall be gathered out of his own papers, and delivered in his own words, which it is hoped, may be regarded by some who had a kindness for him, and may make good impressions upon them, which may abide. We shall only glean some passages out of many of the same purport, and, for more clearness, reduce them to proper heads.

I- His deep concern about his soul and eternity. His soul was his darling, for thus he writes:

^' 0 my soul, my precious soul, shall I hazard thee for all the good that is in the world? Sorely there is an immortal spirit dwelling In the fleshly tabernacle, of more value than all earthly things, for it must live to all eternity, either in bliss or woe. This never-dying soul I value above all things here below. There is no greater folly or madness prac-lisedinthis world, than over-caring for the body, and neglecting the immortal soul. The body hath no assurance of life one moment, nor of that dross and dong which roost men so inordinately covet,

which is transitory and fading, and not to be compared with our eternal concern. Even heathens, by the light of nature, did set a great value upon the soul of man; and shall not I then, who own myself to be a Christian, have the light of the gospel, and the knowledge of Christ, and many other benefits which tend to the advantage of my soul, shall not I above all things prize and take care of my immortal soul? Sad and miserable is their condition, who neglect their own souls, as the generality of men do. O my soul, let it be thy chief and continual care to seek and secure heaven!"

As he was walking in his fields, and looking on his improvements, he said to a friend who was with him, " All prospers, if the soul prosper. The most precious and valuable thing, that I am concerned for in this world, is my immortal, never-dying soul; which must fare in the next world according as I behave myself in this. O ! it is rest for my precious and immortal soul, which I desire and aim at above all things whatsoever." He wondered at those who spent their precious time so contrary to reason and their own interest, when their immortal souls lie at stake, and are in danger to be lost to all eternity. ''All my concerns here below (says he) will shortly end in death; and therefore it is my soul that I set so high a value upon, as the most precious jewel in the world, bought with the precious blood of the Son of God."

He writes this saying of Mr. Mede's: " O take heed thou art not found overvaluing other things, and undervaluing thy precious soul! Shall thy flesh, nay, thy beast, be beloved, and thy soul slighted ? as if a man should feed his dog, and starve his child."

In a letter to his friend, who was concerned for his spiritual state, there are these passages: " I have read over and over your good advice, and seasonable admonitions. I take them very kindly, and give you great thanks, and do bless God, and shall do upon my knees, that any take so much care of my immortal soul. I may well take it as a message from God, whose assistance I humbly beg in the performance thereof, with your continued prayers on my behalf, against all the enemies of my salvation. With God's assistance, I shall endeavour to observe and keep your instructions, which are both necessary and pious. Your reproofs are sharp, but just and real. Should I go about to vindicate my past course of life, it is in vain; had I done any thing that were well, I am but an unprofitable servant, but shall daily beg for repentance and amendment of life. I desire two things of yon; 1st, A frequent part of your prayers. 2dly, When you see or hear of any thing amiss in my conversation, that you would reprove me sharply: I shall take it kindly." So he writes, though to an inferior. Dec. 16,1690. IT. His exercise and expressions of repentance.

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'< It is my heart's desire to repent of all my sins. And I humbly and earnestly beg of God, that he would herein assist me with bis Holy Spirit. It is with sorrow and shame, that I call to mind my sins, the sins of my whole life, humbly confessing them to the Almighty God. Lord, I repent, help my repentance, and make it sincere; Lord, I repent, accept my repentance through my blessed Saviour; in whose merits is my only hope of salvation. Lord, I repent, increase my repentance, that I may mourn for my sins all my days. Lord, I heartily grieve for them, and stedfastly purpose, by thy grace, to lead a new life. O seal my pardon in the blood of my Saviour, whom I stedfastly believe in. Lord, accept of sighs for tears; O that I could weep a flood of tears for my sins! O wicked wretch that I am, who shall deliver me from this body of sin and death ? I desire to continue my repentance to my last moment, and to die repenting.*'

He writes many passages out of the books be read concerning repentance: as thus ; '* True repentance is a change of the whole man, the judgment, will, affections, conversation; it turns a man not only from this or that particular sin, but from all sin.— He whose mind and desires were before to fulfil the fusts of the flesh, and to prosper in the world, and enjoy the pleasures of it, now strives as hard to kill those desires, takes the world for vanity and vexation, and turns it out of his heart. No sin is rightly killed, till the love of every sin is killed. True repentance is turning to God, and setting our hearts and hopes on heaven, so that we now love holiness, and seek God's kingdom above all things In this world. To say we repent, and not to reform, to be sorry for sin to-day, and return to it to-morrow, is but counterfeit repentance."

Many confessions and lamentations of sin we find in bis papers, with petitions for mercy: such as these;

" O God, when I call to mind the »ns of my youth, the many and great offences, which I ungratefully committed against thee, my God ; and when I consider my present state, how subject I am to failings and infirmities, and how apt I am to come short of my good designs and resolutions, I am almost ready to despair, and am full of doubts and fears: but when I call to mind the goodness and mercy, and the suflferings of my blessed Redeemer for me, I conceive some hopes."

'* Lord, I am a sinful unworthy creature, that have made no suitable returns for the great and many mercies I have received from thee all the days of my life. Thou mightest justly have cut me ofl^, and thrown me into utter darkness long ago; but good Lord, pardon my sins, and be reconciled to me, through the merits of my blessed Saviour. I have too much pampered this perishing body, and have taken too much delight in the vanities of this sinful world, little regarding the shortness and uncertainty

of my life, and the greatness of that account I havt shortly to make. My good desires, endeavoars, and resolutions are often frustrated and disappointed; temptations overcome me ; these are my daily grid There is nothing in this world that troubles me mofe than sin : good Lord, remedy and amend all that is amiss in me, for Jesus's sake."

'* O my soul, seek thou the Lord, humble thyself before him, beg for his grace, without which I can do nothing. Lord, I repent, and am ashamed when I look back, and consider bow vile and wicked a creature I have been, the many great sins I have committed, none of which are hid from thine all-seeing eye; my sins of omission and commission, of weakness and wilfulness; many in number, heinous in nature. Be merciful to me, O God* be mercifal to me, thy poor sinful servant, who am not worthy to breathe in thine air, or to take thy holy name into my polluted lips."

** I cannot melt into tears, as I should, for my sins; but when I consider what my dear Savioar suffered for my sake, I find my mind greatly troubled, and the hardness of my heart is my grief. Where must I seek for succour, but from thee, my God ? O help me, and deliver me for thy mercy's sake. Thou ait the only Physician that canst heal maladies ; O heal this hard distracted heart of mine; compose it, mollify it, make it such as thou wouldst have it, for Christ's sake." .

*' I have known the will of my heavenly Father, but have not done it; therefore deserve to be beaten with many itripei. O let me with regret and sorrow look back upon a loose, ill spent life, which I must be afflicted in soul for now, and must amend, or suffer for eternity. O let me cry out with the gaoler. What shall I do to be eaved ?*'

" When I look back and consider the number and greatness of my sins, I cannot but admire the mercy of God in sparing me so long: O how often have I provoked his g^at Majesty to be angry with me, till be has destroyed me, and cast me into hell; but be had spared me, because his mercy and compassions never fail. Ever blessed, praised, glorified, and magnified be thy great and holy name."

** Lord, give me hearty sorrow for all my offences, and grant that I may never be at peace with myself, till I am at peace with thee."

** I find a law, that when I would do good, evil is present with me; when I address myself to any spiritual or heavenly employment, when I design to draw nigh to God, and promise myself comfort in commutiion with him, then is evil present. Could I but enjoy a freedom from it in the season of my duty, and the time of my communion vrith God, what a comfort would it be! but then am I molested with wanderings and distractions, then is sin most busy. O this is my great misery and burthen. Good Lord, help me out of these troubles."

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nil

«<

Two things lie irery heavy upon me at this present, and greatly troable me; ingratitude under ^reat mercies, and impenitence under great sins; Lord, help me under these great straits."

'* I strive against sin, but am often overcome; i^ht, but am often foiled: Lord, assist me in my sptritaal warfare, and make me a conqueror."

** The longer I live, the more sensible I am of my 3wn frailties and infirmities, hardness of heart, distraction in duty, want of zeal in the service of God; these are my grievances ; the spirit willing^ but the fUtk tceak. O wretched man that I am! My tin it ever before me. But I am resolved, by the help of God, it shall have no rest or quiet in my heart; I will continue to fight against sin and Satan, and all the enemies of my salvation ; and though, like the sons of Zerniah, they are too hard for me, yet I will daily beg and pray for thy help, O Lord, and the assistance of thy Holy Spirit against them, without which I can do nothing that is good. Mine inigui-tiet are gone over my head^ at a heavy burthen, they are too heavy for me ; but I will declare mine iniquity, I will be tarry for my tin."

III. His particular striving against the sin of pas* sion, and hastiness of spirit.

'< Lord, thou knowest my frame; I humbly confess, to my shame and grief, that I have been passionate and impatient; it is a misery that has too much attended me in the whole course of my life : the Lord in mercy pardon me, and change my corrupt vile nature. Lord, give me patience and meekness, and an humble spirit, that I may bear with submission all the afiiictions that come from thee, my God, and all the disturbances and injuries that

are offered me by men." ^Through the grace of

God, he got very much the mastery of this corruption toward his latter end.

" I bless the Lord, I do what lies in me to life at peace with all men; I am willing to bear many wrongs, and freely forgive all men that have done me wrong; and were I satisfied that I had wronged any man, I would freely make restitution. I wish barm to no man: if any do to me, I pray God forgive them, for I freely do, as I desire to be forgiven myself. I confess, through passion I may jar with a neighbour, but I dare not bear malice, or harbour revenge in my heart, against any man living, nor ever had one suit or trial with any man in any court in all my life."

'* I have read (says he) of a good man, who, when one wondered at his exceeding great patience in bearing injuries, answered, ** When my heart is ready to rise against those that have done me wrong, I presently begin to think of the indignities and in-jaries that were done to Christ, which he bore patiently for me. If my own servant should pluck my beard, or smite me on the face, yet this were nothing ^ wbat my Saviour suffered; and I never leave off

thinking on this, till my mind is still and quiet.— Who am I, that I should not be crossed ?"

He found great advantage against this sin, by the frequent receiving of the Lord's supper; for, (says he,) '* When I meet with wrongs and abuses, affront and injuries, they disturb and vex my mind, and often put me into- a passion ; and then, in haste, I threaten to go to law. But I presently consider that I am a Christian, that I was lately at the Lord's table, and must appear there again ere long, if not prevented by sickness or death ; and how dare I then harbour malice or revenge? Then I soon alter my mind ; for my great Creator hath said. Vengeance ie mine, and my blessed Saviour hath strictly charged us to love our enemiet, and hlett tlum that curte ut"

IV. His doubts and fears about his spiritual state, with his good hopes and resolutions.

'' When I inspect the state of my soul, doubts and fears arise; especially when I recollect the number and greatness of my sins, and observe the present hardness of my heart, and dryness of my eyes. I am subject to a wandering fancy and distractions in duty : God seems to frown, and to withdraw himself from roe. It is sin that is the only cause of this my present misery ; but when I think of God's mercies and Christ's merits, and the comfortable promises of the gospel, my hope revives. Lord, my sins are great, but thy mercies are greater; therefore, I will never despair: if I perish, it shall be at thy feet. In thee, O Lord, do I put my trutt; let me never be confounded"

'* I seldom miss any opportunity of coming to the Lord's table ; but I want that sensible joy and communion with God, which many good Christians have, and that inward comfort, which is of more value than all the riches in the world. My heart is hard, my affections dull, I am often lukewarm, and unfit for holy duties. Lord, it is thou alone that canst help me, and vain is any other help; of myself I can do nothing; I have none to fly to but to thee ; Christ is the rock on which my foundation shall be laid : O pluck me as a brand out of the fire. Thou hast said. Come unto me all ye that labour, and are heavy laden, and I will give you rett: these are comfortable words to a poor sinner. Assist roe by thy Spirit, good Lord, that I may embrace them, and rightly apply them."

«< O when will the happy time come, that I shall be set at liberty from sin and corruption, from the body and the world ? When will the cares of this life cease to trouble me, that I may repose in God ? His love and favour is the greatest comfort in the world, that will make a death-bed easy, and dying hours comfortable.'*

'' It is the great mercy of God, that hath supported me under many temptations. I have often fallen; but, through the goodness of God, I have risen again. I have been long troubled with doubts

ma

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and fears, yet have not despaired of God's mercy. Let not his goodness encourage me to presumption or vain hopes, or to think my own case better than really it is; but put me upon striving to enter in at th.e strait gate, and working out my salvation with fear and trembling, that I may make my calling and election sure, while it is called to-day, because the night is very near, when I shall work no more. Lord, give me grace, though I want comfort."

It was some encouragement to him when he read the lives of good men, to find that they had the same exercises, particularly that of Mr. Philip Henry. '* If such an eminent holy man" (said he) '* that lived a life of communion with Ood, yet complained of wanderings and vain thoughts in duty, &c. I will not despond, who have the same burthens to complain of."

He also took comfort from a passage he transcribed from the present Lord Bishop of Coventry and Lichfield, which was this: " The strongest encouragement of our endeavours towards heaven, is, that all our defects shall be supplied by the infinite merits of our Lord and Saviour, who knows the infirmities of our nature, takes the will for the deed, and admits honest endeavours in lieu of perfect obedience. The goodness of God is infinite, and his mercy is over all his works."

" I believe (says he) that vain and groundless hope of salvation is the ruin of many, who say they hope in Christ, but keep not his commandments; whereas, it is not saying. Lord, Lord, that he will accept, but doing the will of our Father ; it is not my prayers, nor my reading good books, nor writing good things, that will bring me to heaven, without faith and repentance, and serving God in sincerity."

y. His self-examination, and evidences for heaven.

*' Were I capable, I would write something of the hardness and deceitfulness of man's heart, since I can say so much on that subject by woful experience, for it hath been a continual trouble to me most of my days. <' The heart" (says one) *' is that which the eye of God is, and the eye of a Christian ought to be, chiefly fixed upon." Many an earnest prefer have I put up to God to soften this stony heart, and fix this wandering mind: O that at length my heart might be wrought into a right frame. Could I win my heart to God, and keep my heart with God, I should think myself a happy man. I pray daily that God would create tit me a clean Keart, and renew a right spirit within me. O that I could obtain the favour of God, and communion with him, which I value more than all the riches of this world. The light of his countenance, an interest in Christ, and the assistance of his Holy Spirit, I desire above all worldly treasures."

** Lord, thou knowest all the secrets of my heart,

and all my thoughts afar oflf, all my present desius and purposes, which, I hope, are well inteoded; hn I want thine assistance. The heart is deceitfcL and doubtless mine as bad as any; how then s]i«il I judge of my spiritual state, which most judge tun favourably of in their own case ? If the heart be filled with sin, and so continues with delight, there is do room or habitation for God and Christ in it. O that I could put away all the evil of my doings, and repent with tliat repentance which is not to be repented of. So far as I know my own heart, these are my unfeigned desires. Help and assist me, O God, for thy mercy's sake. Let thy strength appear in my weakness."

" Let me not censure others, bat begin at home, and examine my own conscience, and judge mj own heart: I am in the sight and presence of G^d, whose all-seeing eye beholds all my thoughts, word$« and actions; and it is dangerous to dissemble wiih God, or flatter myself."

Mr. Corbet's inquiry into the state of bis sool, was of great use to him in this part of his work. " Doubts and fears arise, (says he,) I feel nuny conflicts between flesh and spirit; and though the flesh often prevails in some particular instances,yet I trust, through grace, the spirit hath the predominant power. Tain thoughts, unruly passions, often intrude into my heart, but they are unwelcome guests there, and soon turned out I hope I sball never offend my God willingly; and that I do not delight or allow myself in any known sin/'

** Some of my weak imperfect evidences for heaven are these : 1. My hope is built porely^ upon the mercy of God and the merits 4>f Christ. 2. Mj designs, endeavours, and resolutions are freqnendj good. 3. It IS my desire, delight, and practice to hear the word of God preached. 4. I have a great esteem for all that love and fear God, of what persuasion soever. 5. When I have done any action that I think is pleasing to God, it is my great joy and heart's delight 6. When I have done any ill action, or committed any sin, it is the grief of mj soul. 7. It is a very great trouble to n>e, to hear the name of God profaned, or his word undervalued, or evil spoken of. 8. I have been averse to law-suits, and, to my power, am a peace-maker. 9. I have been always willing and desirous to keep holy the Lord's day. 10. There is not that person living that I onvy or hate, or seek to be revenged on; if any hate me, I pray God forgive them, for I forgive them freely. 11. Though I have been a vile sinner, yet, I hope, I can truly say, that I am a penitent sinner, and desire from the bottom of my heart, to sorrow for all my sins, and to amend my life: Good Lord, help roe so to do. 12. I had rather have a heart to ^ve God above all, to love him perfectly, than have all the riches, honours, and pleasures in this world. I would rather lose all things, than the grace and

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favoar of God, and the benefit of Christ, and the Holy Spirit. I hope I can tnily say, with Mr. Corbet, as far as I am able to discern my own heart and ways, I have chosen the Lord for my portion ; I take ap my rest in him, and not in the creature. To love, fear, admire, and bless him, and to have commanion with him, is my chief joy. I am heartily grieved for loving God so little: yet I am certain, I love nothing more than God, and in my esteem and choice, I prefer a spiritual, heavenly life above all things upon earth."

•* Lord, I love thee, for I am grieved at thy absence, and rejoice in thy presence; I love those that are like thee; I love the place and duties where thou art wont to meet thy people; I am grieved when thou art dishonoured by myself or others; I would have a heart to love, and look, and long for thy coming and appearing in glory."

His particular actions he examined by the twelve questions in Mr. H.'s Communicant's Companion, eh. 4. which he transcribed and enlarged upon, concluding : *' I have, to the best of my knowledge, examined myself upon these queries, and find that in many things I have fallen short, through negligence and human frailty ; but in some things, conscience witnesseth for me, that according to my ability, I have kept my integrity; and I trust for the time to come, that, through the assistance of Almighty God, I shall walk more circumspectly."

YI. His contentment with his lot, and gracious contempt of this world.

Though he lived upon a rack-rent, yet he was very well pleased with the little he had of this world. Thus he writes: '* It hath been my great happiness, through the goodness of God to me, that my passage through the world, thus far, hath been mostly pleasant and plentiful; I have had Agur's desire, neither poverty nor riches, being ever content with what God appointed for me. I always had a very grateful esteem of my own condition, and have not been subject to murmur and repine."

" It is my trouble, that the care and business of the world doth often take my thoughts off from better things ; but I am endeavouring to bring my worldly affairs into less compass, that I may hang the world loose about me, may use it as if I used it not; setting my affections on things above, and seek-in;, first, the kingdom of God, not doubting, but that then other things shall be added."

'* There is not one day of entire peace in these things; but either something troubles, or nothing satisfies. We may be happy without riches and honours, but cannot be happy without grace. It is madness in men, to lose their immortal souls for the dross and dung of this world. He that sets his heart upon this world, can never seek the-world to come as he ought; therefore, O my soul, use all the care and diiigcDce imaginable, to take thine affections off

from the vanities of this worid." Thus little do the things of time appear to those, to whom the great things of eternity are revealed by faith.

Archbishop Tillotson says, " Nothing doth so besot the mind, and extinguish in it the sense of divine things, as sensual pleasures do; if we fall in love with them, they will steal away our hearts from God. Let my soul therefore despise the world, and devote itself wholly to the fear and service of God."

'< Worldly things often hinder the good designs of good men, and as for bad men, they carry them headlong to ruin; for they swim down the stream of pleasure, not considering what account they have to make, nor how it will be with them, when they lie gasping and groaning on tiieir death-beds."

He had but little (in comparison) of the good things of this present time; yet he often said," I have enough of this world, and as much as I desire:" and that he would not thank any one to give him 100/. per annum : For, *' I have enough to maintain me, and am content with it; and if I had such an addition to what I have, instead of doing me good, it might perhaps do me hurt." Thus godlinets with contentment is great gain; it is all the wealth in the world. They who think what they have enough, have enough ; and who would desire more ? Happy they who bring their mind to their condition.

VII. His private devotions.

It appears, by his papers, that he conversed much with God in solitude. Thus he writes in 1698: '< It is my desire, my real purpose and full resolution, to do these two things for the future, as God shall enable me: I. To fall down upon my knees three times a day to pray, and give thanks to God ; so Daniel did, and-David, evening, and morning, and at noon. 2. That the first and last thoughts of every day shall be of God ; and that as soon as I lie down l^sleep, I will call to mind the passages of the day: afd how can I spend my time better, when I lie awake in the night, than in communing with God and my own heart. I know the fittest posture for prayer is upon my knees; yet, I believe, God will accept of prayers and ejaculations from his people, at any time, in any place, if they come from an upright heart."

'* I bless God, according to my abilities, I frequently make my addresses to my great Creator, though I am unworthy to take his holy name into my polluted lips: I am sensible of my insufficiency for prayer, yet, I hope, my merciful Father will accept me; for he regards not so much the words of prayer, as the heart and the spirit of prayer; and he rejects no bumble faithful suppliant, be his speech ever so weak; even broken words will serve, if they come from a broken heart. Prayer without sincerity is a lie to God. Lord, give me wisdom from above, and teach me to pray,' so that my prayers may be acceptable to thee, my God ; that every prayer may come warm from the heart, may be an effectual fervent

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prayer, which availeth maoh. If we employ both head and heart in the service of oar prayers, then we may pray at all times, and in all places. Whenever we have a heart to pray to God, he has an ear to hear. It is the heart God requires in this duty; for a dead, dull, heartless prayer is an abomination unto the Lord.'*

He much esteemed a book, called *'The Liberty of Prayer," written by Mr. Jencks of Harley, read it much, and wrote many excellent passages out of it He was for praying always with ail prayer; and despised neither prayers by a form, nor extempore prayers, thinking each to have their excellences at several times ; and that he who truly loves prayer, will truly love both.

In his family be prayed daily, and usually read the Scriptures, or caused them to be read, and sung psalms. There he used mixed prayers, as Dr. Fuller calls it; partly a form, which he wrote down in his book, containing the essential parts of prayer, which always remained unaltered; butaddingmany movable petitions to it, as the Spirit of God enabled him, and as there was occasion.

*' A prayerless family (says he) is no better than a beast-house, and indeed a den of thieves, where God is robbed of his tribute, and their jiouls of the benefit. He that will undertake to prove that prayer is needless in families, shall oblige them to be his humble servants, or any one's, but his that made them."

VIII. His worship of God in public.

He attended the public worship of God in his parish church every Lord's day, and was sure to come early, though he was near two miles distant from it; yet he could say, he had never been absent from it any Lord's day for seven years, except twice, and then his occasions called him to other parish churches. In the afternoon, when he lived in the country, he often staid at home that he might send all his family to church, because he thought he could spend his time better at home than any of them could; but when he came to live in the town, he constantly went to church both parts of the day; and, at noon, on the Lord's day, a chapter was read to his family, a psalm sung, and concluded with prayer.

He wrote down, when he came home, the text, and what he could remember of the sermons he heard, that he might have the benefit and comfort of reviewing them afterwards.

But he was in a special manner exemplary, for his diligent and serious attendance on the ordinance of the Lord's supper; which he rarely omitted whenever there was an opportunity for it in his parish, which usually was eight times a year; and he made very solemn preparation for it. Miich of what he has left behind him in writing, is sacramental meditations, partiy.his own, and partly gathered out of good

books; Mr. Gouge's, Mr. Flavel's, Mr. ShoverV and others.

'* According to the dying charge of my Lord a&s Saviour Jesus Christ, (says he,) I do freqaeetlj attend at the Lord's table, and do that is rewkm-hrance of him, as he hath required. Lord, I dislilt none of thy commands, they are all good and reasoc-able; but I find fault with my own wicked heart, that I do not more heartily love, and more readilj obey, them. I bless the Lord, I have b«en seldom absent from his table these many years, and btfc found great benefit by frequent communion. I an sorry when 1 see but a small appearance at the Lord's supper. Some are absent, becaoae they lore their sins and will not part with them, and so slif;bt their souls; others, because they oxercbaige tbeir hearts with the cares of this world. Mr. Jenks out minister told us, * All worldly business is either lawful or unlawful: that which is unlawful, ia tke name of God, renounce it; that which is lawful, aod used with moderation, rather fits a man for the sacrament than otherwise.' Others are absent apoa a mistake, that they can never be well prepared to receive."

He usually spent one day in fasting and prayer ia secret, before the Lord's supper; and sometimes two. ''These two days, (says he,) I desire to set apart for the worship and service of God, with a fall purpose to make what preparation I can, by tke grace of God, for receiving the holy sacrament of the Lord's supper. To that end, I will, as God shall enable me, humble myself, and with sorrow sod shame confess my manifold sins to my merciful Father, who is a sin-pardoning God ; I am ashamed, and do repent, of all my sins; and it is my heart's desire not only to confess them,but to forsake, detest, and abhor all manner of sin whatever. Lord, grant that I may not bring one beloved sin to thy table. Thou hast promised pardon to all that truly repent, and eternal life to all that believe in thy Son. Behold, O Lord, I heartily repent of my sin, and sted-fastly believe in the Lord Jesus Christ, puttins: my whole trust in him alone for salvation. ' Enable me.

0 Lord, by thy grace, to persevere to the end, that

1 may be blessed for ever, through Jesus Christ. Amen."

Thus he writes; " To-morrow is a day of great concern, not for our bodies, but our souls, for we are to meet the Lord at his own table. O with what humility, reverence, repentance, faith, charity, oag^ht we to appear there ! I have endeavoured to prepare myself, setting this day apart for prayer and meditation, especially on the sufferings of my dear Saviour for my sins, both in bis life and at his death. I hope that my striving and struggling is a sign that I am not dead in trespasses and sins; for a dead man strives not. I beg of God often, and faeartilj, that I maybe upright in all my duties.'*—Bat be

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afterwards wriles; ''At this sacrameDt my beart was bat doll and sluggish, which is my greatjtroQble; I thoagbt I took some pains with my hard heart in my preparations, yet my endeavours proved ineffectual at this time. God be merciful to me a sinner, for the heart is deceitful above all things, and desperately wicked."

Another time he writes: " I did appear at the Lord's table, and receive the holy sacrament of the Lord's supper, I hope to the benefit and advantage of my precious and immortal soul; I found much joy and comfort in the ordinance, and it was very delightful to my soul. Lord, bless and sanctify it to me, and grant, O God, that I may ever bear upon my heart those promises and resolutions which I make at thy holy table."

And thus: " O Lord, I dare not approach thy holy table in my own strength or merits, but in the strength and merits of my dear Saviour Jesus Christ; for I know, when I have done all that I can, to fit and prepare myself for thy table, my endeavours will be found imperfect; yet, I will hope and trust in thee, my God, for thy help and assistance, and the free pardon and forgiveness of all my sins, through the mediation of my dear Saviour, and this I beg for Jesus' sake, and for thy mercy's sake. Amen, Amen."

And thus: " I often call to mind that memorable saying of Mr. Flavel: * The Lord's supper and the point of death require equal seriousness; we should go to that ordinance, as if we were going into another world.' O what need is there of an awful, composed spirit, when we approach the Lord in this ordinance. O that I could humble myself at this time, and examine myself, and search and try my beart and ways, that I may find out my errors, and where my unfitness lies, that I may repent and amend ! O how unsuitable is a dry eye, and a hard heart, to such an ordinance as this! Now would I free myself from all my cares of this world, be in perfect charity with all, and be affected in prayer and meditation. The chief things this vain world affords, are honours, riches, and pleasures: I desire no greater honour than the love and favour of God'; no riches, but an interest in the unsearchable riches of Christ, and benefit by him; nor value any pleasure like communion wilh God: Lord, grant me these, and I desire no more."

" Lord, I stretch out the weak arm of my faith towards thee; O stretch out the mighty arms of thy power and mercy, and come and save me. I am fearful that I am not rightly prepared, but I hope this is an error on the better hand; then are we most fit, when we are most humble and ashamed in the sense of our own unfitness. I will, by the grace of God, use my best endeavours, acknowledging my own insufficiency. The spirit is willing, but the flesh weak; therefore will I beg of my heavenly

Father, that he will direct, assist, and accept of me, through Christ my Saviour. Let this unspeakable love of thine constrain me to obedience."

Once when he was prevented from this ordinance by an unexpected throng of worldly business, which he thought did for the present unfit him for it, he writes, " It was a great trouble to me that I lost such an opportunity; Lord, pardon this great neglect, this sin of omission, and prepare me, by thy grace, to embrace the next opportunity."

His prayer, sometimes, after the receiving was, " O most glorious Lord God, let me now sing praise to thy great name; for blessed are they that dwell in thy house, and are fed, though it be with the crumbs that fall from thy table; and now I have tasted and seen how good thou art, and that thou hast heard my prayers, and granted my request: O that I might never depart from thee, or be weary of thy service. Strengthen me, O Lord, against all manner of sin, that I may say, with the princely prophet, / have sworn and will perform it, that I will heep thy righteovs jvtfffments. Direct me, O Lord, by thy Holy Spirit, and carry me through this rale of tears, this valley of the shadow of death, for Jesus' sake. Amen."

When he received the Lord's supper, upon the account of his office, he writes, " I doubt there are many who come upon this occasion, and neglect the duty at other times, which is a sad thing; but let me begin at home, and not judge other men, but examine myself."

IX. His thankfulness to God for the mercies he had received.

He often expresses himself much affected with the goodness of God to him, the memory of which he abundantly utters. In August 1097, he thus writes: ** This being the 00th year of tny age, I thank my God, who hath spun out my days to this length. I praise the Lord, that he hath made me a reasonable creature, a man, and not a beast; a Christian, and not a heathen; that he hath planted me in a pro-testant nation, blessed me with the light of the gospel, which I value above all things: Come, be^ hold the worhs of the Lord, what he has done for my soul! I have a competency to live upon ; though it seems but little in the eyes of some, yet, I bless my God, I think it sufficient, and am therewi'h very well content. I have enough to keep me while I live, and bury me when I am dead, and that is sufficient. Naked came I into the world, and brought nothing with me, and naked shall I return, and carry nothing away with me."

*' If I look back, and review the mercies of my life, they are innumerable. I shall only name some: I never was arrested or imprisoned in all my life; never had a joint put out, or a bone broken ; never received any great hurt or wound, to use a surgeon; have been long in the militia, yet never was in one

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battle, so peaceable have our days been. I have had mach dealing in the world, yet never had a trial in any court, which has made my life the easier. I never was assaulted by thieves, nor had my pockets picked. I have lived in repute and credit, and never ifnder any disgrace or scandal; and what false reports have sometimes been raised of me, never turned much to my prejudice. I have had many creature-comforts, good wives, good children, hopeful grand-children, kind friends, and loving neighbours, &c. My lot is cast in a fruitful soiF, where the gospel flourisheth, and is frequently preached, when many, more deserving than I, have lived in poverty and affliction, or have been grieved with wicked relations, that have brought down their gray hair» with sorrow to the grave* My passage through the world has been very pleasant"

How may this good man's thankfulness to God shame those who, instead of caring and working for a livelihood, and paying a great rent, as he did, live at case, receive great rent, and deliver all their care and business upon the heads and hands of others, and have every thing about them pleasing to a nicety, and yet seldom think of their obligations to the God of their mercies, or give him praise for his favours to them.

But see how he was affected with these mercies: *' Lord,*' (says he,)*' it is owing to thy goodness, not to any desert of mine, that my life has been so comfortable. What shall I render to the Lord for all his benefits i I will acknowledge his goodness to me, and praise him while 1 have a day to live in this world. O that I could in some measure walk answerably to the goodness of God to me! Lord, thou hast given me abundance of temporal good things, give me spiritual grace, and I ask no more. Yet (be adds) the present pleasures of my life shall never extinguish in me the thoughts of death, because the one is certain, the other uncertain."

He often expresses his thankfulness to God for public mercies; for peace, and plenty, and health in the nation, especially our happy enjoyment of the gospel; that not only our civil rights and liberties, but our religion, is secured to us by law; that our land is not a seat of war. And he writes with great compassion concerning those countries that are so: ** Sure no nation under the sun enjoys more mercies than we in England do at this time. I am obliged to praise God, not only for particular mercies to me and mine, but for his common mercies to the land wherein we live. Blessed be the God of heaven for them; and again, I say, blessed be his great and holy name for evermore. How great is the patience and forbearance of God towards us, though our sins cry. aloud for vengeance; and we are very oograteful for the mercies we receive. Some do not like the present government; others grudge at the taxes; others are highly offended at the toleration;

and some are scarce content with any thing, not gob-sidering the calamities of other nations. How bar-barously the poor protestants of France have beei used by their tyrannical prince, and what dcsoli-tions he has made with fire and sword in many of his neighbouring countries, though of his own religion !"

X. The sense he had of his afllictions.

Undertaking in his old age to give an account of his troubles, thus he begins: ** My greatest trouble is for the sins that I have committed." Which he took all occasions to reflect upon with godly sorrow, abhorring himself, groaning under the bortheo of corruption, longing for deliverance, and crying to heaven for help. His books are full of passages to this purpose: wondering at those fools who cas make a mock at sin ; who plead for it, laugh at it, turn it into a jest, and glory in it; forgetting the nature of God, the worth of their souls, and the awful eternity they are so near. Though such may have the name of Christians, it is but the name. O what heart-piercing thoughts will such have of eternitj shortly ; and they will be themselves astonished to think, how they could possibly make so very light of these great things.

His next trouble was, worldly care and business ; " Which" (says he) ** is often a great hinderanee to my devotion, distracts my head, disturbs my mind, and makes me unfit for holy duties. An affable temper hath been injurious to me: I have been always ready to serve my neighbour or friend in any business that I was capable of, whereby I have lost much time; but I have therein endeavoured to do good, and show that I love my neighbour as myself. But I earnestly desire, that I may desist from worldly business one year or two before my death, that I may have the more time to prepare for it."

His next trouble was, the painful infirmities of old age; stone or gravel in the kidneys, sciatica, arid the like. " Though I live (says he) with much content, yet not without a thorn in the flesh ; scarce a night passes without smarting pain; but it is God's goodness that it is not worse. I have reason to bear it patiently; for it is less than my sins have deserved. Though the outward man grows weaker, I hope the inward man grows stronger. Lord, cast me not off in the time of old age.*' A book written by Mr. Corbitof Chichester, when he was grievously afflicted with the stone, was of great use to him, and he collected much out of it; concluding, " Lord, put thy Spirit of grace and meekness into my heart, that I may bear with patience whatever thou art pleased to lay upon me, and help me to follow this good example. I can truly say, my pains and distempers have very much drawn my mind off this world. // is good for me I have been afflicted.'* He wrote down divers passages of Scripture, to comfort himself witlt under his pains: Happg is the man whom God cor-

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*tethjf6r he makeih tore, and bindeth up. Whom i Lord loveth he ehtuteneth. Bletted is the man \om thnu ehastenesif O Lord, and teaehest. And iny the like.

Being once wonderfully delivered from hurt by a ngerous fall from bis borse, bis foot banging in e stirrap, so tbat be bad been in all likelibood lied, if bis sboe bad not bappily come off, be writes as of it; *' In my distress,! said, Lord, bave mercy my soul, for 1 see tbat my life is gone; my bope ks in God, to wbom I cried for deliverance, and ! heard me according to bis word: Call upon me the iitne of trouble, I will deliver thee, and thou alt glorify me. God granted mc deliverance; and lall not I now endeavour to glorify tbee, O tbou reserver of men ? O let this for ever engage me to &ep close to Christ my refuge; and make me say, ith Ezra, Since tbou. Lord, bast given me sach a eliverance as this, should I again break thy commandments? Lord, grltnt that I may never forget ly goodness." He failed not to give thanks to rod for the mercy, upon the yearly return of the av.

XI. His zeal for the suppression of vice and pro-.ineness.

When the minister of his parish, and others of his leighboars, (well affected to religion and virtue,) oined in a society to promote the design of her ^lajpsty:) pioa:» proclamatioa,/or the preventing and vvoiishing of vice, profanenets, and immorality, by nforming against offenders, in order to the putting »f the laws in execution, be was an active man iinong them. Though many opposed this good MTork, and reproached them that acted in it, yet be knew be bad the law of God and the land on his side, and was not discouraged in it. This good design was countenanced and encouraged by the Archbishop of Canterbury's circular letter to the bishops of his province, dated April 4, 1699, the printed sermons of the Bishops of Ely, Salisbury, Chester, Chichester, Dr. Stanhope, Dr. Willis, Dr. Ken net, and other dignitaries of the church. The Lord Bishop of Oxford thus addresses himself to those societies: ** Ye brave and truly heroic souls, who have entered into a holy confederacy, not only aj^ainst flesh and blood, but against principalities and powers, &c. your adversaries are numerous and powerful; the prince of the power of the air, with his rulers and companies, and the children of disobedience upon earth, in whom he worketh, all evil spirits, and all wicked men; and from these you '^iiist expect the most vigorous and obstinate opposition. Dot be not afraid oi their terrors; remember tliatthe battle is not yours, but God's," &c. Much to the same purpose is collected in the Account of the Progress of the Reformation of Manners, the thirteenth edition. It is therefore a great surprise ^lid grief to all good men, to find those societies

represented quite otherwise by Dr. Sacheverell, in bis assize sermon at Derby, Aug. 15, 1709. Where be says,'' That under the sanctified pretence of reformation of manners, they turn informers, assume an odious and factious office, arrogantly intrench upon others' Christian liberty and innocence, and under the show of zeal and purity, the most infallible token of a dexterous and refined hypocrite and knave, turn the world upside down. And these troublesome wasps erect themselves into illegal inquisitions; and whatever godly and fallacious glosses they may cast upon their actions, they are doubtless the unwarrantable effects of an idle, encroaching, impertinent, and meddling curiosity, the base product of ill-nature, spiritual pride, censori-ousness, and sanctified spleen, pretending to carry on the blessed work of reformation, by lying, slan-dering, whispering, backbiting, and tale-bearing, the most express character of the devil, who is emphatically styled. The grand accuser of the brethren. No wonder then, that St. Paul has so severely stigmatized these busy-bodies in other men's matters, by ranking them with murderers and thieves, as the most proper persons to keep one another company.**

When this good man was told, be would be accounted a busy-body for joining to this society; be said he valued it not, so tbat he was doing good, and were honouring God. He gives this account of it; '* We met about twenty of us at our minister's bouse, the last Lord's day in the month, after evening prayer, to consult about carrying on the good work of the reformation of manners in the parish ; and we bad pretty good success, many were restrained from open profaneness, the poor relieved; but we met with discouragement from some, wbom we hoped would bave encouraged us."

Once comingilnto a public bouse, and bearing a gentleman most profanely swearing, though a stranger to him, he desired him to forbear. Said be, *' Thou art some presbyterian, I warrant tbee." Said the lieutenant, ** Praysir, what church are you of?" '' Of the church of England," said be. Then said the lieutenant, *' I am sorry you are of the same church that I am of, for you are a disgrace to it."

'* I once" (says be) *' heard a friend of mine talk atheist-like, very profanely. I reproved him, saying, *< Sir, why do you talk so wickedly ? Do you think there is neither God nor devil, heaven nor hell ?" He answered, ** It may be there are such things, but I know not where they are." I answered, ** Sir, in time you may know, to your own sorrow and amazement." By this time be doth, for be died lately.

XII. His charity, especially for the teaching of poor children.

He was very liberal to the poor, according to bis ability. A worthy knight giving away many of Mr. Gouge's tracts, entitled, Surest and safest wag

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of thriving, one of them came into his hand. After he had read it, he wrote down his resolution, which was, from that time forward to double his charity. He loTed to employ poor workmen, and was kind to them, saying, they worked hard for a little money.

He wrote down such passages as these, to stir up himself to charity: '< It is not he that possesses wealth, and keeps it by him, that is rich, bnt he that distributes it in charity, which will make men rich for ever. When thou givest to the poor, then securest to thyself; and what thou withholdest another shall possess. Give to the poor, and it shall be given thee; it is lent to the Lord, and God twice repays it; in this world by a blessing on thy wealth, and in heaven he repays it over again. Thou shalt have in grace, what thou partest with in money.^*

He contribnted very cheerfully to the teaching of poor children, and bought divers, of that little book, called. The puide to heaven^ to give away, and had a great esteem for that book; generally carried one about him to read at his leisure. He much rejoiced in the increase of the charity schools, and was pleased to see the children taught at those schools carry themselves reverently at church, and hear them say their catechism. When hedied, out of his little, he left ten pounds to the charity-school in Wibunbury parish.

XIII. His respect to good ministers, and his grief concerning those who were otherwise, and his lamenting our unhappy divisions.

As he had a reverence and love for God, so he had for all bis; his day, his people, his ordinances, his ministers. He was, in judgment and practice, for the church of England, as by law established ; '* for*' (says he) " it is my belief that a man may, by the grace of God, live as holy a life in this church as in any." He does in his books bless God for the learned and pious clergy of the clBrch of England. It rejoiced him to hear (a few days before he died) the present Lord Bishop of Chester preach so excellent a sermon at Nantwich, that had the marrow and substance of the gospel in it, on 1 Tim. i. 15. and to hear of that excellent charge he gave his clergy, to teach their people the necessity of divine revelation, the divine authority of the Scripture, and the divinity of our Saviour, and to pressholinessof life; and that they should set a good example, and deny themselves in lawful things for the good of their people: and refrain from public houses: and as to those pro-testant dissenters, that carried it humbly, and as they ought, they should not be behind-hand with them in love and kindness. He rejoiced that the church had many such.

He had a great value for Mr. Jenks, who was minister of Wibunbury, and died July 19, 1700. ** I got much benefit to my soul (says he) by his good preaching, and exemplary living. He was a man of a good natural temper, an ingenious preacher, sober and temperate, very charitable, and of a public

spirit. He used his best endeavours to promote religion in the parish. I have heard him reprove sin and idle talk very boldly. He was diligent in tbe duties of a minister. He was a constant reader of the prayers, and frequently administered the Lord's supper; carefully catechised tbe children and servants in the summer time; visited the sirk in all quarters of his parish, both poor and rich; would go to any part of the parish to baptise children that were sick, and not fit to be brooght to church; took a deal of pains to get subscriptions for the maintaining of petty schools, to teach children to r«ad. He did his utmost towards the suppression of vice, particularly the punishing of the filthy sio of fornication in the parish ; but herein he was opposed by some, to his great grief, which made him often say, that Christianity was come to a Tery low ebb among us, when men that profess Christianity hinder the punishment of vice and debauchery. I asked him once to spend his two-pence with me: says he, " I never went to an ale-house on purpose to spend two-pence, in all my life." For repairini: the vicarage-house, and improving the glebe, he exceeded most men, and endeavoured all that in htm lay, to promote all the concerns of the church. Mr. Lancaster preached his funeral sermon, on Acts xx. 20. 1 have taught gou puhlielg, and from hoase to house ; and gave him a very high character, which he well deserved." After the funeral, Mr. Lancaster came to Lieutenant Illidge, took him by the hand, and said, " You were none of those that grieved your minister." '* In the time of our vacancy," (says he,) '* it wa.< my frequent prayer to Almighty God, that he would be pleased to send us a minister that truly feared God and loved religion." He also took the boldness, in his great zeal, to write to my Lord Bishop of Lichfield and Coventry, who is patron, beseeching him, for Christ's sake, the great Shepherd and Bishop of souls, to provide for this great parish (being eighteen townships) such a minister as may answer the great chaise and trust he undertakes; one truly religious, laborious, and an able preacher, that may bring honour to God, and our holy religion, &c. praying God to direct his Lordship in the choice. And when his lordship had presented Mr. Bromfield, the present incumbent, and he had had some trial of him. he writes, *' What great cause have I to thank and praise the Lord, who hath beard my prayers, and sent us such a good minister." Some time after be wrote to Mr. Bromfield, expressing his great satisfaction in him as his spiritual guide, and begging his pious advice and instruction in his spiritual concerns ; " for it is from your mouth (saith he) that I receive the good word of God, and from your hand I receive the holy sacrament of the Lord's supper, and according to your counsel I purpose to proceed, as God shall enable roe." He prayed earnestly for bis minister, that he might live long to the glory of

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God, and might be an instrument of the converison and salvation of many souls.

Concerning the divisions among us, he thus writes: ** I own myself to be a member of the church of England, which, I think, is not exceeded by any other in parity: I was baptized, and have continued in that communion all my days, yet have great charity for protestant dissenters, that truly fear God, and love religion*. I am much troubled when I hear such abused, and reproached, and scorned by wicked and profane wretches, that will swear, and curse, and be drunk, and stick at no manner of debauchery ; and yet boast that they are chnrch-of-England men. God knows, these arc a disgrace to our church, and a great scandal to religion. . These are the men that undermine the church, and are drawing down judgments on themselves and the whole nation. And some of our high clergymen Will preach against pro-faneness in the pulpit, but allow it, and laugh at it, in the ale-house ; and will rather reproach and persecute an honest dissenter, for truly serving God, than make complaint of, or endeavour to punish, a profane swearer, a drunkard, or a debauched wretch, that blasphemes the great God. We have good laws against profaneness, but not put in execution : it is as the prophet Hosea says, like people, like prieit, I once reproved a minister for sitting in idle company, and hearing a deal of obscene and wicked talk. He answered, *' I am not to reprove such things out of the pulpit.'^ So careless and lukewarm in religion are many of them. They live loose lives themselves, and grow envious at those who serve God after a more serious manner, though of their own communion, and true sons of the church. Doubtless it will be more tolerable for Tyre and Si-don in the day of judgment, than for such men, especially those that persecute and reproach the servants of God; whoso offends one of these, better he were thrown into the sea with ai millstone about his neck. Good Lord, in mercy turn the hearts of those blind guides, who call themselves the ministers of Christ, but discover the contrary, by their ambition and pride, and seeking revenge upon their poor dissenting brethren, rather promoting animosities than using means for peace.''

" Another time '' (says he) " I was in company at dinner, where there were many that count themselves of the high church, and abundance of cursing and swearing there was among them; and though there were some clergymen at table, they showed no dislike of it, nor gave one word of reproof to the swearers. I very much suspect that such men are no ministers of Christ, who can stand by, and hear their Master abused, and have nothing to say on his behalf. Indeed of late, there is a generation of young clergymen among us, who are proud, and idle, and loose, and fitter to go to school than to the PDlpit."

Let none blame him for his zeal in this matter, since he himself knew, by sad experience, what influence the ill examples of the clergy have upon others; for he remembered with grief, that above twenty years ago, when he himself lived a careless life, he sat up one sabbath night, drinking till the next morning, and two clergymen were in company with him all that time; one that had preached that day, and the other the minister of the parish. Towards morning, when they had drunk the house dry, one of the ministers gave money, to knock up another house to get more drink. When he came home, his wife asked him, how he could answer his mispending the evening of the Lord's day so; he replied, he had been with two ministers, and he did but as they did.

Then when he lived at large himself, he was very severe against the dissenters; but when he saw the errors of his ways, he was troubled for it, and became very moderate towards them. Hearing them often reviled by those, who themselves led bad lives, he set himself to inquire concerning tfiem, acquainted himself with some of them, and looked into their books, and found they were not the men they were represented to be, but men worthy to be loved; and then, though he continued in full and constant communion with the church to his dying day, he was himself reproached as a presbyterian; which very much confirmed him in his good opinion of them: « For" (says ne) " our high churchmen will scarce admit of hue serious Christian among us ; for if a man begin to have that character, he is branded with the title of a presbyterian.'' Certainly they cannot do the Presbyterians a greater kindness, nor the church of England a greater diskindness, than using such language.

It grieved him to hear some make such a noise against those whom he knew to be good Christians, calling them schismatics, when they themselves who made that noise, he thought unfit for so great a charge of souls, by reason of their immoralities, their small qualificaUons, or their envious, unchristian, malicious tempers. He wondered how men could make so light a matter of souls, as by their unnecessary impositions, to force men either to a sinful compliance, or (as they call it) a '* damnable schism." Upon his reading the conference at the Savoy, between the bishops and the ministers, commissioned by King Charles II. he told his minister his judgment was, that the fault of our divisions lay at those bishops' door, who had power, and might have prevented them.

He prayed often for the healing of our divisions, and comforted himself with those words of the learned Bishop Stillingfleet; ''God will one day convince men, that the union of the church lies more in the unity of faith and affection, than in uniformity of doubtful rites and ceremonies."

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XIY. His spiritaal improvement of common oc-corrences.

Some of the many occasional good thoughts which we meet with in his papers we shall set down.

No?. 1st. 1609. " This, I understand, is my birthday. I now enter apon my climacteric year sixty-three, a year in which it has been observed that many die: I have found, in reading lives, that TertuUian, St. Bernard, Luther, Melancthon, Justus, Jonas, and many others, died in that year of their lives. Death is a debt I ewe, and must pay ere long, whenever the great God demands it Lord, I am willing to submit to thy holy will; do with me what thou pleasest. My time is short, my work is great, my strength is small. Lord, help me to improve that short minute of time which yet remains."

'' I have lately set my house in order; and, I hope, have made an honest and equal distribution of that worldly estate my good God hath given mc, endeavouring, in all things, to die with a good conscience, which will be comfortable in a dying hour."

" I have now past one month of the doubtful year, and am so much nearer my end. I endeavour to stand upon my guard, and to watch, because I am uncertain when my Lord cometh/*

At the latter end of the following summer he writes, ** Now the days beg^n to shorten, an emblem of my estate; my days decline; winter and death are coming on ; wise men provide for both. Most men take care of their bodies and earthly concerns; but most wise and happy is that man that takes due care of his soul, and his eternal concerns, that in health prepares for sickness and death.''

At the return of the year he writes: " I have now out-lived the doubtful year; and, I praise God, have meditated more of death this year than formerly; and, I hope, shall continue to do so all the days of my life. Death will come, and that ere long. The young may die, but the old must die. A friend of mine, not long since, said, rejoicingly,'' Now I have outlived my climacteric year, I hope I may live a great while;" but he died the year following. And I know death hath the same power over me this year that he had the last, only waits for a commission from him, in whose hand are all men's lives; nay, I cannot assure myself of one day, so uncertain is the life: and the day of the Lord comes as a thief in the night I hope I shall never live out of the expectation of death, while I continue on earth. Lord, help me to watch and pray. My glass is still running, my dissolution draws near, but the time is uncertain; therefore I must wait the Lord's leisure, whose creature I am, and to whom I owe all possible obedience,—his time is the best time."

When he entered upon his seventieth year, he writes, " I may very well expect death may seise me before this year be ended: I find great decays in myself of late, so that the time of my dissolution

must of necessity draw near. Should I oattive year, and God should add more days and yean my life, I am sensible they would be bat labour sorrow, as Moses speaks; but I will refer all to merciful Father, and resign myself wholly lo his and pleasure. It is high time to bestir myself; the day is far spent and the night is coming, I must work oo more. I am now arrived near end of my journey: I have almost done ^th world, and the world with me: I have hitherto p«» ed without any signal troubles; and if now, in close of my days, God gently lays his afflicting ha: upon me, I have no reason to complain; but own it is what I have deserved, and it is good me that I have been afflicted. No mail is miserable than he that has no adversity."

" Such a time there was great cock-figfating aal horse-races about the town; but I saw none of tbea, having a more serious concern in hand, to prepaii for my g^eat change. What will all the pleasaic^ of this world avail us, when we come to lie up<« i death-bed ?"

When he had completed his seventieth year. " Lord," (says he,) ** make me wise to salvation: teach me so to number the few minutes of my tine that yet remain, that they may be spent to thy gl«ry. and the benefit of my own immortal aoal. I hart lived much longer than ever I expected. Lord, as thou hast given me length of days, with much comfort and contentment grant me the joys and coo-forts of thine everlasting kingdom for Christ's sake ** Jan. 1st '* Lord, as thou hast given me life and health to enter upon a new year, so I pray thee pjt me a new heart renew a right spirit within me, order all my affections according to thy will, that I may love what thou lovest and hate what thoa hatest; that I may abominate all my old sins, tDd may become a new creature in Jesus Christ; that I may spend the ensuing year to thy plory, and the good of my own soul. One year passeth away, sod another comes; and still I am nearer the time of my dissolution: as the old year is expired, Lor^ grant that all my sins may expire; as thc^new year is begun. Lord, give me a new heart and new and earnest desires, to persevere in godliness all the days of my life."

" Old Mr. Henry desired, that if it were the will of God, he might live no longer than he was usefal • and my desire is, that I may not live so long as to be troublesome."

<* Now autumn is come. The days grow short, so doth my life ; it declines every day, and is n^ar expiring, n is the g^atest wisdom, in time of health and strong^, to prepare for sickness and death : he that really doth so, his business of djinf is half done. A diseased, pained body will unfit ibe mind for holy duties; therefore it is good to laboor in health, and make our peace with God then. 6raj

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hairs tells ns, as the golden leaTes on the trees in aatamn, that our fall is near, and it is highly dan-herons to defer onr repentance to the last. Many on their death-bed are sorely handled ; some seized in their heads, and rendered insensible; and how can the g^eat work be done then ? A virtaoos life never thought ill of death. A good conscience, and a well-gronnded hope of saWation, will encoorage a d>-ing man: yet good men may be oppressed with doubts and fears upon a death-bed, and go to heaven even by hell-gates.''

One year he writes: '' There is a great show of a plentiful crop this year; which yet our God, if he pleaseth, can deprive us of. The famous Mr. Hooker, (as I have read in his life,) when he was offered a benefice in London, desired rather to have a country parsonage, where he might see the blessings of God spring out of the earth. And a pleasant thing it is to see the fruits of the earth spring up, grow, and in a little time come to maturity. O that we may not set our hearts too much upon those things, so as to neglect the main business."

Another year he writes: ** We have had a plentiful crop, and good harvest wither: What shall we render to the Lord for his mercies ? Lord, with these, give ns thy gprace, and peace, and truth, in our days."

He records an awakening providence, which fell oat to his great grief: *^ This day a dear friend of mine was suddenly killed by a fall from his horse. He was well and dead in a moment. O how uncertain is the life of man! Lord, imprint this upon my heart, that I may bear it in my mind, while I have a day to live; and may watch and pray, because I know not at what hour my Lord comes. O that I may from henceforward be more diligent than ever in making preparation for death, that whether it be natural or violent, sudden or slow, it may be happy."

About the same time, a young man wickedly set

himself to driojc brandy to that excess, that he died

upon the spot, a self-murderer. And another lusty

young man suddenly fell down dead in his master's

shop, and never spoke a word more. These three

sad accidents happened in and about Nantwich, in

less than three weeks' time. On which he writes,

" How foolish are they that set their hearts upon

this world, which we are to look upon as an enemy,

that will flatter us with its pleasures, but will deceive

us, will kiss, and kill. We have heard of many

that have spent their time very ill, yet, at their death,

have had their ejes opened, and their consciences

awakened; one crying out, 'Call time again I'

Another, ' Alas! my life is done, and my work is

undone!' Another, ' O that God would try me

once again!' O that men were of the same mind

now, that they will be of then! and do that which

they will wish they had done, when it is too late!"

-** Such a time Mr. Bromfield preached excellently

4 c

of repentance, and the danger of delaying it, at the funeral of a young man struck dead with lightning, in a moment, in his full strength. It was indeed p thunder-clap, for warning to us all that are left behind, to watch always; for who knows what a day, what an hour, what a minute may bring forth."

*' Though death doth not come suddenly to all, yet it comes unexpected to many, and unwelcome to most: but, as Archbishop Tillotson saith of Mr. Gouge's death, * To him no death could be sudden, because the constant employment of his life, was the best preparation for death;' so that it was rather a favour and blessing; the more sudden, the more easy."

** Such a day my mother-in-law died, (in 1708,) the only person, save one, that has died in my family of thirty-six years; and now it has pleased God, by death, to make a breach in my family; how it may proceed, the only wise God knows, who doth all things well, to whom I humbly submit myself, trusting in him, that he vrill give me strength and patience to bear whatever he is pleased to inflict upon me, living or dying; for he is my merciful Father."

'* O let me not lose one moment of this precious time; let me not waste it in idle trifles and folly, but employ every moment of it in doing that work, which my Father hath sent me to do. If I do this, my time, how short soever, will be long enough; but if I squander it away in doing nothing, or nothing to the purpose, I shall find the want of it when it is too late."

As he thus improved the occurrences of his own time, so he delighted very much in reading church-history, especially the lives of good men, both ancients and modems, and made large collections out of them. *' It is my delight to read the lives of good men, and my earnest desire to imitate their good examples: the Lord enable me so to do."

He read with much affection the lives of the martyrs, admiring what they suffered for their dear Lord and Master. ** Methinks, (says he,) I that have lived to a sufficient age (then near sixty-two) should embrace a natural death willingly, when so many, in the midst of their days, have, with great joy and satisfaction, suffered cruel and violent deaths, and have declared they would rather die than live. A well-grounded.hope of salvation will make a deathbed easy." He gathered many things that were very helpful to him out of the life of Mr. Philip Henry.

Having collected many excellent passages out of Mr. Burghal's book, called, '' The perfect way to die in peace." He adds, *< I knew Mr. Burghal of Acton very well: he was a serious godly divine, was cast out of his living at Acton on black Bartholomew-Day, 1602, among a great number of his pious brethren all England over. The more the pity. I have heard him preach often; once in Nant-

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wich church a soul-searching sermoiiy that did much affect me."

XY. His desire of retiring from the hurry of worldly business.

When he grew near se?enty years of age, he grew very weary of the hurry of the world. '* It hath been my desire (says he) several years, to desist from business, and retire into privacy, that I might g^ve myself wholly to the great work of preparing for the world that is to come. I have often wished, and am still of the same mind, that I were in some private place, where I knew none, and none knew me, provided it were a place where piety was practised; I would fain make an end with the world, before death thrusts me out of it."

He had designed it several years before, but it was not till a little more than a year before his death, that he removed from his dwelling in the country into the town of Nantwich,that he might be free from .the encumbrance of the world, which he found had been an hinderance to him in his soul's concerns, and that he might be near the church. He was sensible the town had more temptations of another kind, which had formerly been sometimes too hard for him; but he put his trust in the grace of God, to deliver him from them, and armed himself with these considerations: '* If I should now relapse, and return with the dog to his vomit, how miserable would my condition be! I should account myself a cast-away, and undone to all eternity, and it had been better I had never known the way of righteousness ; If any man draw backy my soul shall have no pleasure in him* The backslider in heart shaU hefUed with his own ways, I must daily watch and pray, lest I enter into temptation: and happy they, whose last days are their best days, and their last good works more than the first.*'

He reserved but very little to maintain himself; but said, *' I have enough of this world, and as much as I desire; and now I hope not to remove again, till I am removed by death; which, I suppose, will be in a very short time. Lord, thy will be done in all things, whether life or death."

Some time after his removal into the town, he wrote thus: '' I praise the Lord, I find much comfort and satisfaction in my late removal: I am quit from a great deal of worldly care and trouble, which I have been a long time cumbered with. O then, (my soul,) since I am retired into privacy, according to my desire, let me strive and endeavour, all that in me lies, to make the best use of it, that I may more and more contemn the things of this vain world, and set my affections on things above."

Yet still he found his tru^ rest was not in this

world. All our removals, while we are on this side

Canaan, are but from one wilderness to another. It

. is in the future state, not in this, that there is a true

and everlasting rest remaining for the people of Ood.

XVI. His advice to his grandchildren.

He directs one of his little books to his three grand-daughters. ** My blessing (says he) I freelj give you; and my earnest prayers are to Almightj God, that he will bestow his blessing and g^race upoB you, that you may live holy and die happy. This is the earnest desire of your poor aged gnindfather. I am not capable to give you that adrioe that I fain would; however, I will do my best, and hope voa will all take notice of it, and observe it, when I lie rotting in the dust.

'' In the first place, and above all things, serve the Lord in spirit and in truth; love him with all your heart; count all things here below of no valoe, in comparison of God and Christ; be careful to keep God's holy laws and commandments; be frequent in prayer, and hearing the word. He that will taste Uie love of God, most be no stranger to meditation and prayer, and must not be cold or inconstant in them, but dwell and walk above with God. He must be wholly addicted to improve the talent he is intrusted with. His design and trade on earth must be to do all the good he can, and to keep his soul clean from the flesh and woridiy vanities, and to such a soul, God will make known bis love. Good children, I entreat you again and again to serve God, and then he will bless you ; live religious lives, then you will be happy here and here-after too. Remember your Creator in the days of your youth; for godliness is great gain ; as you sow, yon will be sure to reap. Think not to do ill, and yet hope that all will end well. I love both yoor bodies and souls, and would have yoo do well for both, by living in the fear of God."

** Have a special care of your repatation; for it is better than precious ointment, and rather to be chosen than great riches. Remember the verse yoo learned;

Thy credit wary keep, its quickly gone; By many actions got, but lost by one.

it

The way to get and keep a good name, is to lire in the fear of God; to be modest, and chaste, sod virtuous, will please your God, rejoice your friends, and turn to your own comfort. I charge yon all, in the name of God, to take heed of the society of vain, loose young fellows; let not such come into your company, nor scarce into your sight, or thoogbts, but ilee from them as from a lion or a bear.^

" Earnestly implore divine grace to guide, counsel, an^'establish yon; for without that we can do nothing. Remember, God's eye is ever and every where upon you. Endeavour to live in godly families ; dwell where God dwells, and be in such company as you hope to be with in heaven; then at death you will only change your place, not your company. As death leaves us, judgment will find us. Nothing flies so swiftly, as the soul out of the

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body. Eternity hangs on a moment, for such is our life. Ask your hearts every night what you have done this day, because any night may be your last: ^rork, pray, believe, repent, get assurance of heaven, and be happy for ever. Earthly comforts are shortlived ; riches have wings, beauty is but skin-deep; all is but vanity. A frothy wit and a vicious life -will carry directly to atheism, which is the master-mischief of this age. Thoughts are not free, nor vrords kind; they will both judge us another day. Get ready for death; it is a great word to say upon seed grounds, / dare die. Redeem time, for how cutting will the remembrance of good hours ill-spent be!

<« Be obedient, loving, and dutiful to your father; take his advice in all your concerns, both spiritual and temporal. O that you would all of you be as great a comfort to your father as he hath been to me. He is now above forty years of age, and I can truly say he never vexed or grieved me in his life, bat was always dutiful, loving, and obedient to me. I naust own that he hath been a great assistance to me in my spiritual warfare: be you sure that you all strive to rejoice and comfort your father's heart, as he hath rejoiced and comforted mine.''

'^ As to your mother, you had but little knowledge of her. It pleased God to take her out of a troublesome world, when you were but infants. She was a pious, modest, good woman. I pray God you may be like her; and that her virtues may, by the grace of God, be stamped upon all your hearts. She was a pattern of piety and patience. From a child she was discreet and serious, not in the least given to pride or vanity. In disposing of herself, she took the advice of her pious and judicious parents. She was of a solid, serious disposition, and mighty cautious what company she entertained, or came into.

« Good children, as yon tender your own good, or expect the blessing of God, and comfort here, and eternal happiness hereafter, do not slight or despise the advice or counsel of a poor dying g^rand-father. Though I yet live, it cannot be long, this being the sixty-seventh year of my age; therefore I am daily expecting and preparing for my great change, which you may observe, if you will take the pains to read over the following weak meditations; and as I wrote them for my private use, I desire they may not be exposed to the scorn of bad people."

'* Dear children, I shall conclude my weak advice

with some few profitable texts of Scripture. Rom.

viii. \^Ifye live after the flesh, ye ekall die: but if

ye, through the Spirit^ mortify the deeds of the body,

ye ihatl live. Heb. xiii. 16. To do good, and to

eommunieatef forget not. Ps. 1. 22. 'Now consider

this, ye that forget God. Dent xxxii. 29. O that

they were wise, that they understood this, that they

would consider their latter end,

4c 2

'' Now the God of all mercy, power, and love, bless you all, and keep you in his true faith and fear, in the knowledge of God, and of his Son Jesus Christ, for evermore. Amen."

XVII. His expectation of, and preparation for, death.

This was indeed the chief subject of the papers he wrote. One might collect a little volume of his serious thoughts about death, and the passages he wrote referring to this. It was the sense he had of death approaching, that put him upon all this concern about his soul, and he had the comfort of it in his dying hours.

** Sept. 6,1698. It is my serious thought, and heart's desire, to note down, or compose, something in way of preparation for my approaching dissolution. I am now above sixty, my head hoary, my eyes dim, my strength fails, tiie chips fly off, and the tree must fall. It is great wisdom in all to prepare for death, especially the aged. The young ituiy, the old must, die. It is an unwelcome messenger to most men; but it is great folly to strive against such a stream, and neglect a work that must be done. Death is most certain, and nothing more necessary than a due caring for the soul, and a serious preparation for the hour of death, and the day of judgment, which is my real purpose. Good Lord, for thy mercy's sake, direct and assist me in this most great and necessary work, by thy Holy Spirit, that I may persevere in this my duty, all the days of my life, till my change come. To this end, it is my design to collect some texts of Scripture that treat of death and judgment; also the sayings of some good men, and my own weak sentiments adapted to my own condition: If I regard iniquity in my heart, tJie Lord will not hear my prayers. Cast me not off in the time of old age. Be not far from me, O my God, mahe haste to help me. Now, when I am old and gray^headed, forsahe me not. Whom have I in heaven but thee ? Job xiv. 14. If a man die, shall he live again? &c. Rev. xiii. 14. Blessed are the dead that die in tlte Lord, &c. Ps. Ixxxix. 48. What man is he that lives, and shall not see death? Gen. iii. 19. Dust thou art, and to dust thou shalt return, Isa. Ix. 6. All flesh is grass. Jam. iv. 14. What is your life but a vapour ? Ps. xxxix. 5. Every man at his best estate is vanity. Matt. xxiv. 44. Watch^ therefore. Few days and full of trouble. Lord, mahe me to know my end. Heb. ix.27. After death, thejudg-ment. Eccl. xii. 14. God shall bring every work into judgment. 2 Cor. v. 10. We must all appear before the judgment-seat of Christ.*'

** It has been my earnest desire and endeavour to leave sin before it leave me. Who will not arm himself against an enemy that threatens every hour ? Our breath is in the hand of God: we may be well one moment, and dead the next. Many have gone well to bed, and been dead before morning. The time

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when, the place where, the manner how, are all uncertain. Many are taken away, not only in the midst of their days, but in the midst of their sins. It is my earnest desire to make my peace with God in time of health; that I may not have oil to buy when I should bum it. It is dangerous deferring repentance; that makes a death-bed uneasy, and dying hours uncomfortable."

*' Mr. George Herbert, on his death-bed, said, * I am sorry I have nothing to present to my merciful God but sin and misery; but the first is pardoned, and a few hours will put a period to the latter.'"

^* He that lives well cannot die ill; but he that lives without fear shall die without hope: he that hath no grace in his life, can have no true peace in his death. The longest day has its night, and the longest life has its death; that man's soul is in no good case, that is loth to think of dying."

** When death calls, I believe I shall be as willing to go as flesh and blood will allow; for I am willing to part with every thing in this world. I desire to live in continual expectation of death; for that will make a man more careful to serve God, and will make a pious life the more pleasant; it will check inordinate desires of the world, and it is our Saviour's express command, Watek always."

'' It is a serious thing to die: it is a work by itself. A dying friend once said to me, * It is a hard thing to die.' It was the saying of one; ' If thy youth have been faulty, it is a comfort if thy age be otherwise.' It is bad to be wicked, but worse to continue so."

*' What thoughts hast thou of thy dying hour, and thy departing soul? It must ere long be required of thee; will Christ receive it! Hast thou made sure of that? If not, thou hast done nothing, but art undone to all eternity, it life be of such value as we think it is, what are our souls worth ? But we are earnest in pursuing shadows, and let go the substance ; we busy ourselves about trifles, and neglect the most weighty matters."

" July 15, 1700. I desire it may be my daily practice while I live, and am capable, to meditate something of death, and of my dying hours." Mr. B. in his treatise of self-denial, gives many reasons why we should submit to death, and be willing to die. ' Our lives are not our own, but his that doth require them, and he is Lord of them. The greatest potentates must undergo the stroke of death. All things in heaven and earth are at God's disposal: he gives and takes life at pleasure. How many beasts, birds, and fishes die, to feed us ! The best saints have trodden this path before us. Our Lord Jesus drank of this bitter cup, to conquer death, and unsting it for us: the best may be afraid, but death puts an end to all their fears ; it is joy when it is over. We should be willing to leave this wicked world, to go to the glorious society above. One

would think these considerations snflicieBt to raakt any Christian willing to part with life freel j."

And afterwards he writes, ** It is the greatest wis- ] dom, in time of health and strength, to prepare for sickness and death: he that really doth so, his d jiof work is half done. I ought to do so more especiailr now; for my parents both died before my age. I had three brothers, and all dead; and this is my cli-macteric year. I desire, that thoughts of death mav fill me daily, that I may make it familiar to me.**

« One says, O foolish soul, I wish thou wcrt

as covetous after eternity, as thou art after a fadiaf:, perishing life; and after the blessed presence os' God, as thou art for continuance with earth and sio. Did we but love God as strongly as the worldliB^ doth his wealth, or the ambitious man his honoon. we should not be so loth to leave the world, and go to God. Turn thy thoughts from the vanities of thii world; set thyself .to study eternity, and busy thyself about the life to come; labour to get your heaiu into heaven, and doubtless yourselves will follov after shortly."

—— " I have here no abiding city. Let me not set my affections on the things of this world; let mt often consider, that this poor body of mine shall become as noisome as the vilest carrion, most be laid in the earth, and become a prey to worms; but my soul shall still live to all eternity. Death hath do power over that immortal part I praise the Lord, and it doth rejoice my heart, that I have of late fallen into this method of considering and meditating mock on my latter end."

" I often see younger and stronger than I go

before me; yet it must be my lot ere long. Forbearance is no acquittance; death will not be pot off, or bribed."

*'It is the greatest concern of life to prepare for

death; but, alas! it is too much neglected by the most of men, who put the evil day far off, and promise themselves long life, when they know not what a day may bring forth. They that will not remember death, death will be sure to remember them; and they that put off the thoughts of death, will certaiDly be surprised at last, and seised unawares, to their everlasting amasement O deceitful hopes, how many have you deluded! And while yoo promise men old age, you have cut them off in their yovth. Then all the treasures, pleasures, and honours of the world will avail nothing: then, to have the favour of God, an interest in Christ, and a good conscience, are the things that vrill stand us in stead, and make a death-bed easy. Good Lord, in mercy help me, that I not only write these good things in my book, but may practise them."

^ •< I doubt too many never think of dying till

their dying day comes; and then what would they give to escape it ? Then what promises of new obe* dience, which yet prove abortive, like Pharaoh's I

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BffaDy are like seamen; tbey never seek God for Yielp, as long as they are able to help themselves. O my soul, remember death, remember that eternity, ^^^bicb thoa mayst begin to-day, or to-morrow, bat never end."

*' One says, I most be at God's disposal,

^^wbether I will or no: there is no rest for souls, bat in the will of God. Oar own wills have undone as; they have misgoverned as; they are our greatest enemies, our disease, our prison, our death, till they are brought over to the will of God. There is no true peace or felicity, but in the conformity of our ^ills to the will of God."

<< To prepare for my great change is my chief

concern in this world; it is an important business of a high nature; it is the concern of my soul, which Is of more value than all the world. Mr. Shower has many excellent sayings suited to my present purpose. The life of man is short and fleeting; our days on earth few and uncertain: how careful then should I be to manage every hour well! All the time that is past is irrecoverable, and the little that remains flies apace: how quickly will it be gone! How suddenly may an unexpected stroke of death conclude it 1 And this is all the opportunity I have of making my peace with God, and preparing for an everlasting world. I can have no business of greater moment, than to secure the happiness of my soul in another world; for what will all other business signify in the end, if this be neglected ? but how have I trifled away my precious time in sloth and idleness, in foolish mirth and hurtful company, in vain thoughts and impertinent discourses! Lord, make these meditations effectual, to prevent my loss of time for the future, which, sooner or later, will be esteemed precious. O how swift, how short, is my time of trial, in order to eternity! How difficult, how important, a work is it to prepare for an everlasting state! What is all this world! how little, what a mere nothing, to a departing soul? And shall I continue to parsoe shadows^ and please myself with empty dreams, being so near my final judgment?

*' Let me therefore endeavour to impress the consideration of death and eternity, as at hand, more deeply on my heart, that I may walk and live, may discourse and pray, and demean myself in every thing, as near an anchangeable state. My time is near an end; I mast shortly take death by the cold hand; Lord, direct and assist me in this great con-

cern.

»>

a

Remember this, (O man,) that dust thou art^ and to dust thou shah return. This is a mourning verse, which God himself delivered to Adam. Thou art but a babble; thy life as the passing of a shadow. Why dost thoa heap up riches, O thou covetous wretch, when as this night thy wealth may be taken from thee, or thou from it." *' I praise God, the thoughts of death are

often in my mind, and my great change still before my eyes. My time is short, ray days that remain are but few; yet, I fear, I do not make that preparation for death that I ought In me, thai is, in my flesh, there dwells no good thing. To will is present, but how to perform that which is good I hnow not,"

" I may well expect the summons of death

every day: the most earnest business I can set about, is to prepare for it; and, in order to that, to consider often how it will be with me, when I lie gasping and groaning upon my death-bed."

" Therefore I often think of death, because

it is my earnest desire, that when it comes it may not be terrible to me. Death has some terror in it, therefore I would learn how not to fear it. The way never to fear death, is always to think of it."

''To meditate on mortality is necessary for all, especially the aged. Our glass is always running, and now almost run out: our time always going, and now almost gone; we have one foot in the grave; death stands daily over our heads, ready to strike: I ought therefore to say, this day I stand at the door of eternity, because we die daily. Still think of thy hour-glass."

** I often think of death, but cannot live up

to what those thoughts require as I would, and should, nor perform my duty to God with such life and zeal as I ought. O my sonl, think what will all the world avail a dying man! The peace with God, and peace of conscience, are of more value than all the world."

'< The learned Salmasius said upon his deathbed, ' O! I have lost a world of time; time, that most precious thing in the world, whereof had I but one year more, it should be spent in David*s psalms an^ Paul's epistles.' ' O sirs! mind the world less, and G»od more. The fear of God is true wisdom."

*' I see or hear every day of the death of one

or other younger than myself; they go to the grave before me; I survive, but am in expectation^ I know the lot will fall on me whenever it pleaseth God. I hope I shall with meekness and patience submit to the will of my heavenly Father, and freely resign my sonl to him that gave it"

** One says. To thee, O my Saviour, I commit

my soul: it is thine by redemption, thine by covenant, sealed by thy Spirit: thou hast promised not to lose it, hast promised rest to weary souls. Lord, I am not only weary of suffering, but weary of sin, weary of the flesh, weary of my darkness, dulness, distance; weary of this wicked, blind, unrighteous world; and whither should I look for rest but homewards to my heavenly Father. To thee I am but a bruised reed, but thou wilt not break me: I am but smoking flax, but thou wilt not quench what thy grace has kindled."

*< O let me not be surprised, and think it

strange when death seizes me, and throws roe upon

TH£ LIFE OF LIEUT. ILLID6E.

a sick and dying bed; then let me sobmit to ray Father's good pleasure, and resign myself up to him. I have fair warning given me by the death of others, day after day, time after time, to prepare for my great change: Lord, direct and assist me in this great concern. I have here no abiding city, and therefore seek one to come; for how can I be in love with this world, which is so yain, sinfal, and uncertain.''

** Have not we seen and known some that

have been suddenly struck, sound and sick, quick and dead, in the space of one hour and less; how dare we then defer our repentance ? Death may seiase us in our delays, and deliver us up into eternity. Lord, grant that every day I may remember my last day, may every day take a turn or two with death; so shall I be acquainted with its face, and not feel^ its sting. To trust to a death-bed repentance, is a very high affront to Almighty God: what do those make of him, who think to live in sin all their days, and then expect pardon when they can liye no longer ?"

" Dr. Taylor says. We complain our life

is short, yet we throw away much of it. We want company, seek out arts to drive the time away, and then weep, because the time is gone too soon. He that desires to die well, must not live a soft voluptuous life."

" An idle man is never ready to die, and is

glad of any excuse: a busy man hath always something unfinished, and is ready for every thing but death: but remember, thou must carry no more out of the world than thou broughtest in; therefore be satisfied with a little; thou must be gone shortly, eternity is always at hand."

** I often resolve to observe these good instructions which I read and write, but am too often disappointed, and taken off by worldly business. Such are my present concerns, being bom to no estate, that I must pay my rent, and make necessaiy provision for my family, and this will not be done without care and pains in worldly business; yet I count all things here below but dross and dung, in comparison with God and Christ: on them I desire to set my heart and affection."

" One says, The raising up of the soul to God

is indeed the greatest work ; but the mortifying of the flesh, and denying self, is surely the next to it; for selfishness is the most treacherous, deceitful enemy in the world; and, of all views, the hardest both to find out, and cast out The world is so great with some men, that God and everlasting life are as nothing: they are so full of the creature, that they have no room for the Creator; so busy about earth, that they have but little time for heaven. Lord, let my meditations of death prove effectual, to wean me from the world, and to make me live a holy life, without which my meditating, speaking, and writing I

of death, will avail me little. Lord, wcirk in mt both to will and to do of thy good pleasure."

*' I am told, that if I be heartily oonoenied

about my soul and eternity, and carefoUy seek Ike favour of God through Christ; if I strive agaist sin, make conscience of my words and ways, lad have respect to all God's commandmenU, I have reason to hope, that notwithstandini^ my daily i«-firmities, my spiritual state is good. I think I aa truly say, that I neither love nor delight in any si, and desire always to be found in the vray of my duty. Lord, grant I may not deceive myself."

" One says. It is my certain doty to seek

heaven with all the fervour of my soal, and diligeoee of my life. Everlasting glory should be prefeircd before perishing vanity. I am sure this world will shortly be nothing to me, and therefore it is next to nothing now. Either joy or misery is near at hand to every man. This should awaken us to cry, to search, to beg, to strive, to watch, to spare no cait, or cost, or labour, to make all sure in a matter of such weight This should be done with speed, with zeal and earnestness, and a full resolution of sod. Who can stand dallying, as most men do« at Ike door of eternity, when they believe their immortal souls must be there shortly V

** I cannot say that I am prepared for death as 1 ought to be, but am endeavouring it the best I caa. I am sensible tliat my time on earth is short and uncertain. Mr. Fox says,' Ton gray-headed sinners, against whom death hath raised his batteries, yon have but a few sands in your glass, your departiof hour cannot be far off; your candle is in the socket and will be a stinking snuff shortly; the next blast the house may fall. Yon that lean on staves, and look through your spectacles, you are jast ready to enter into eternity; if yon do not mind your great work immediately, woe, woe he to yon far ever! Poor mortals, since yon cannot prevent death, make all the preparation yon can for it; for it is the gnnd business of this life.' These good sayings of Ifr. Fox I often consult, and am much affected with them. I take them to be spoken to myself; for I am under those symptoms of old age he mentions." On this occasion he writes these verses, which we will insert, though divers such pieces of his plain poetiy we have omitted:

My head is gray, my time is almost spent; Prepare for death, O wicked heart, repent. When death doth call away, then go I must. My soul to God, my body to the dust Christ died for me, my hope is fixed theie; I hope in mercy, yet I live in fear. I fear my God, yet other fears I have; I've broke his laws, why should he own and save A wicked one, that spent his days in sin. That knew his word> and what's contain'd therein ?

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In mercy pardon all I've done amiss. Through Christ, my Lord, my happiness and bliss.

** I am now at the last stage of my life; I

Diay w^ell expect the summons of death every day; my time is even at an end; O let not me be one of those that desire to die the death of the righteoos, bat ifriil not live the life of the righteoas; bnt let it be my chief care, my earnest endeavour, to serve Ood, and please him. lest death shoo Id come npon me like a thief in the night, or surprise me at midnight, as the bridegroom did the sleeping virgins that had no oil/'

** Mr. Gouge says, * O sinner, it had been better for thee never to have been bom, than not to be born again; it is as necessary as heaven and happiness. I beseech thee, for thy precious soul's sake, stir up thyself to work out thy salvation.' This is excellent advice; Lord, give me grace to take iV

" I will not for a few merry hours hazard my

eternal safety ; I desire not to flatter myself, or think better of my state than it is; but would judge myself, that I may not be judged of the Lord; for, as old Mr. Henry used to say, when we set our sins before oar faces in repentance and confession, God casts them behind his back in pardon and remission; bnt if we carelessly cast them behind our back, God justly sets them before his face.''

** Whether we are ready or unready, death

will not stay; it is the greatest change that can pass upon as; it carries us from all present enjoyments, turns the body to dust, brings the soul into the presence of God, removes as from time to eternity. The awfulness of the change should make as careful to get ready; and it is no easy thing to prepare, as we should, for death. The whole time of our life is not more than sufficient; we have no time to lose or squander away; we have many sins to repent of, many gpraces to ^obtain, temptations to resist, difficulties to break through, duties to perform: we must get our guilt removed, our hearts purified, our natures refined; the image of God impressed on us, and all our corruptions mortified. O strive to live much in a little time: live apace in this sense; despatch the great business of life out of hand." This paragraph he gleaned out of Mr. Calamy'^s sermon on the death of Mr. Sylvester.

^ Meditation of death hath been my frequent

practice many years; but, as Mr. Burghal says, it is but lost labour, unless that meditation draw us to serious preparation for it. Bishop Patrick says, 0 let it please my God, to strengthen me in my lioly resolutions, till I arrive at his heavenly court: 0 let his Spirit breathe upon me, and carr}' away ny soul in holy desires towards him ; let him guide noy course through this troublesome sea, on which I am tossed, and bring me safe to a quiet haven of eternal rest and peace."

'* Death, and preparation for it, I desire to

make the chief sabjectsof my meditation, according to my weak and mean capacity. I hope my merciful Father will accept me, who knows my frame, and remembers I am but dust. A religious life is certainly the happiest life we can live in this world:. it is pleasant while we live, and comfortable when we die; it makes a death-bed easy.*'

" God in his great wisdom hath left us all at

uncertainties, as to the time of our death, that we may be always on our gaard, and improve our time. Let us frequently put this question to ourselves^ Where mast I be for ever ? I have lived so long, what have I done all this while ? Do I find myself better than I was some years ago ? Am I more heavenly-minded ? Do I prepare for another world before I am called oat'of this ?"

About two months before he died, he began to read Monsieur Drelincourt*s Consolation against the fear of death. ** 1 propose" (says he) *' to transcribe several things out of it, since it is a book which treats much of death ; for such books I have studied much of late years." The last thing he wrote in his book, and we suppose the last he ever wrote, was a prayer proper for one dying, out of Drelincourt.

June 1, 1709, (which was about ten days before he died,) he thus wrote: " It hath been my desire these many years, to prepare for my death: to that end, I have used my best endeavours to make my peace with God. It is my great comfort, that I have taken this method for eight or ten years, to be always expecting death's approach. These endeavours I have used with much weakness and imperfection, so that I may well say I am but an anpro-fitable servant. If my heart doth not much deceive me, I desire to renounce all things, and to rest only upon Christ: Lord, what need have I of thy grace and favour, and the assistance of thy Holy Spirit! which I humbly beg, for the sake of my blessed Lord and Saviour."

Almost every page of his books hath some passage or other concerning death. Over his chamber door was written Memento tnori — Remember death. Many of those Scriptures which spealc of death, he got fairly written, and hung in a frame, with a death's head under them.

XVIII. The meditations and prayers which he prepared for the use of his death-bed.

He began these about 1700, and continued them at times after: he called to his son to read them to him a few hours before he died.

** I am going the way of all flesh, and find that death is very near me, and I am now launching into eternity. What may be the issue of this illness, God knows, who is only wise.—I am often assaulted witii doubts and fears concerning tbe state of my precious soul, which is my chief concern; yet I hope I shall never despair of the mercies of God, for

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thej are infinite, and the sofferiogs of Christ are meritorious. Here is mj main stay and strength: here is the hope of my salvation.*'

'' I humbly confess, to my shame and sonrow, that my sins have been many and great: I cannot plead innocency of life, no, nor justify the best of my actions, but acknowledge myself sinful, and an unprofitable servant O wretched man that I am, who shall deliver me from this body of sin and death ? None but Christ, none but Christ.'*

** My only hope and comfort is, I have to do with a merciful God, who will abundantly pardon all penitent sinners ; and a blessed Saviour, who hath redeemed me with his precious blood, and is now interceding with his Father in my behalf: O what a comfort is this to a poor doubting sinner.*'

" I will say, with Mr. Gearing,' O Lord, thy Son hath offered satisfaction, and thou hast accepted it.—^Thou, O my Saviour, hast laid down thy life for mine ; and thy Father and my Father is well pleased with it Blood is paid, justice is satisfied, heaven doors are widened, thy arms open to receive me, nothing wanting but my heart. Make it such as tliou wouldst have it, (good Lord,) then take it to thyself. I have sinned against mercy, but not above mercy; for thou art a God of infinite mercy to all that repent"

*^ Lord, I owe thee a death, O let it not be terrible! Then take thy own time. What shall I say or do to make my peace with God, whom I have so much offended: Lord, I repent of all my sins from the very bottom of my heart; I will, with sorrow and shame, confess them, and will beg pardon and forgiveness of my merciful Father; I will cast myself on the rock Christ Jesus, my only Saviour, who laid down his life to save my precious soul; blessed be God for Jesus Christ, the inestimable gift. Lord, increase my faith, without which it is impossible to please thee."

" Why should I be loth to part from this troublesome world, or unwilling to die, and enter into those joys which my blessed Saviour hath purchased for me? All this is for want of assurance: doubts and fears are apt-to arise ; yet in thee, O Lord, do I put my trust."

*' O merciful Lord God, whenever thou pleasest to cast me upon my sick-bed, and bring the bitter pangs of death upon me, then be with me, support and comfort me in that time of my distress; strengthen me and help me, that I may have power to resist my enemy, who may strongly assault me when I am weakest: O bring me through that great trial with some ease and comfort; and, for thy mercy's sake, lay no more upon me than I am able to bear; for thou knowest my frame. When thou requirest my soul, embrace it in the arms of thy tender mercy: let thy good angels guard it into its everlasting rest, for Christ's sake."

«

Lord, give me wisdom from above, that I maj duly consider the shortness and anceitaiaty of life. Give me grace to make preparation for the hoar ol death, which time draws veiy near. It is my resolution, by divine assistance, to submit to the will and pleasure of my merciful Father. li is the Lurd, let Mim do what s§emetk him good. If he lay kis haod heavy upon me, I confess it is my deserts; if he bt favourable, it is his mercy and goodness: therefore I hope I shall never repine at the Lord's dealing, nor despair of his mercies."

'* When pain, and sickness, and anguish beset me on every side, and death seizeth me, then let me call to mind the sufferings of my dear Savioor for my sins, though he committed no sin ; how his precious body was torn, and his precious blood spilt, yet he patiently bore all with sabmissioa to ius Father's will: and shall not I, a poor, sinfal, vile, wretched creature, patiently suffer whatever the ooij wise God pleaseth to lay upon me ? Then let rae call to mind the folly and wickedness of my younger days, even the sins of my whole life. Sins bring all miseries upon us: / ic^'^ beisr the indignaium of the Lord, because I have simned against him. Carrett muy

0 Lord, but with judgment, not in thy anger, lost thorn bring me to nothing, I have deserved thy hot displeasure, but, Lord, in judgment remember mercy, and comfort thy poor servant in distress."

" Truly my soul waits upon God; from him comes my salvation. Thy loving-kindness is better than life. Lord, help me in this trouble, be merciful to me, for my soul trusteth in thee: in the shadow of thy wings will I make my refuge."

" Hape mercy upon me, O God, according to thy lot-ing-kindness, &c. Ps. li. 1—3. It is my greatest trouble that I have sinned against so good a God; yet this comforts me, That a troubled spirit, a broken contrite heart, O God, thou wilt not despise. Enter not into judgment with thy servant, O Lord. Remember, O Lord, thy tender mercies. Turn that unto me, and have mercy upon me, Ps. xxv. 16—18.

'' When the pains of death get hold of me, then, good Lord, give me sense to pray, and patience to bear what thou layest upon me; then be thou with me, and comfort me for thy mercy's sake. Prayer and patience are the best remedies for a dying man: then let thy strength appear in my weakness, and enable me to overcome all the enemies of my salvation."

** Let the promises of the gospel be comfortable then to my distressed soul. As that, John iii. 16,17.

1 Tim. i. 15. Lord, preserve my soul, for I desire to be holy, Ps. Ixxxvi. 2—6. When the pains of death beset me, where then shall I seek for help, ease, and comfort, but with thee, my God ? Then, good Lord, be thou with me, support and comfort me, soule upon me, for thy benignity is better than life."

** Christ is the only physician that can give ease

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a poor dying sinner. Remember me then, O Lord, th the favour thou bearest to thy chosen, visit me th thy salvation. Upon my sick-bed I desire to member thy word, (Prov. iii. 11, 12.) Despise not t chastening of the Lord^ neither faint. O let me ve such a perfect subjection to the Father of spi-s, that this chastisement may be for my pro6t, that may be a partaker of thy holiness. O thoa Cap-in of my salvation, who wast made perfect through ffering, sanctify to me all my pains and terrors, ike me to bear them checrfally and thankfully: asten me as thou pleasest here, no that I may not

condemned in the world to come." ** Oar afflictions, thoogh sometimes severe and linful, are but for a moment; and they are nothing comparison with the torments of hell, which are ernal and intolerable. Our God is gracious, and (7/ not ulwatfs chide,"

'' If in health I have made preparation for death, hen it comes I have not a new work to begin, but ) old work to renew.''

" Stay thyself, O my soul, upon the rock Christ ssas, who is a mercifal and faithful Priest, a sweet hepherd, his rod and staff shall comfort thee. In le agonies of death cast thyself into the arms of thy lessed Saviour. If Satan assault thee, by setting efore thee the greatness and multitude of thy sins, ^member that sweet place, (Mic. vii. 18.) Who is a rod like vnto thee, pardoning iniquity? And that, (Isa.

18.) Though your sins have been as searUty they shall e as white as snow"

Out of Dr. Andrew Rivefs last hours; " Lord, ;t not this trial exceed my strength : O how light I this chastisement if compared with my fault! and bis temporal pain, if compared with eternal tor-lents, from which I am redeemed by him that poured Mi his soul unto deatii for me! Lord, let not thy :ood spirit depart from me, that in this conflict I nay be more than a conqueror. Lord, let nothing eparate me from thee, or cause me to doubt of thy ove and favour."

** Lord, make my pains tolerable, or furnish me rith fortitude to bear them, that I may not offend vith my tongue. Crucify, O Lord, the old man, hat the body of sin may be destroyed, and I may ise again to a new life."

*' Help me to wait with patience till my change ;omes; continue thy wonted mercy to thy poor ser-rant. Make thou my bed in my distress and misery, :bat I faint not under thy hand."

'* I have cast the care of me, of mine, of all my affairs, upon God; let him do with my body as pleasetb him, so it be well with my soul. I lament Dot my leaving the world ; I have lived long enough in it, have made trial of it, and find it is all vanity and vexation of spirit."

" To whom shall I go for help, O Lord ? In whom is qiy hope ? Truly in thee. I desire to depart and

to he with Christ, It is enough, Lord, receive now my soul. When I leave my body to the earth, I commit my spirit into the hapds of God who gave it. I know this tabernacle cannot be dissolved without pain, the flesh must suffer and fall; but it matters not, provided the soul obtain new strength, and I arrive at abetter place. Lord, strengthen me, and help my infirmities; be not far from me in the day of my sorrow; say unto my soul, I am thy salvation. Have pity on me, O God, and deal graciously with me; let death be my passage to life eternal. I hope the combat will not continue long. Bring to pass, O Lord, that the end may crown the work. Receive my soul to thyself, O Lord; I yield it into thy hands, thou hast redeemed it, O God of truth. The Lord shall perfect that which concerns his glory, and my eternal salvation."

'' I desire and hope, that I shall submit to God's good will and pleasure, and not wish to live any longer. When God calls, and my appointed time is come, then will I call on the Lord and say, / have waited for thy salvation, leave me not. When my heart fails. Lord, be thou my helper. Deliver my soul from hell, my darlHI^from the power of the lion. Let my soul live, and it shall praise thee."

** Lord, loose these bands ; how long. Lord Jesus, how long! Jesus, thou Son of David, have mercy on me, and receive my soul! O happy day, when shall I depart out of this sinful world, and go to heaven ! Lord, I feel my strength failing me in this earthly tabernacle ; I am ready to depart, breath fails, and death appears ready to strike the last stroke; but I know I shall rise again to behold thy glory."

** It is my thoughts, that these poor meditations may be useful and comfortable to me, when I lie upon my sick and dying bed; then I hope the Lord will in mercy remember me, and take pity on me, and accept of me and my poor services, through Christ my Saviour. Lord, if it please thee, grant me that favour, that when I lie dying I may have the use of my reason."

HIS DEATH.

In these his meditations of death, and preparations for it, there appears something extraordinary; and one cannot but wish now to know what was the end, the exit, of such a conversation, and how he finished his course at last. Of which, take this short account

On Friday, June 10,1709, he rode to Cheerbrook, where he had lived about thirty years, walked with his son in the gardens and orchards; there he was taken with the gripes, a distemper he had been afflicted with some time before, but he rode near two miles after, designed to have given his old minister

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at Wibunbory a visit, bat his pain increasing, he hastened home, and had a bad night. In the morning, when his son came to him, he said, '* I am very bad, but I am willing to die, having lived above the age of man." He expressed his hopes of salvation through Christ He said his house was in order, and he hoped his soul also. He would by no means have any physician sent for, but said, it was time for him to leave the world, and it did not become him at that age to use a physician. About noon on Saturday, he was persuaded to take some drops to ease his violent pain, and had for a few hours great ease ; but at night his pain returned again. On the morning of the Lord's day, he spoke to his wife and son about his burial, which he would have to be private, and ordered matters, as if he had known that that must be his dying day, as it proved, though they about him thought he might recover, or at least have continued many days, being of a strong body, and considering his age, of a healthy constitution, and because he bore his pains with such patience, without groan or complaint. But when he was asked how he did, he said, '* Worse «id worse, I cannot live long in these pains." ^

At noon, being the Lord's day, he desired to be prayed for publicly; and called to his son, to read to him the foregoing meditations of death, which he did at several times; and he said, they refreshed and comforted him ; and it was for such a time as this that he had drawn them up. They were also very affecting to those about him. He also repeated divers of them himself.

He said to his son, << I would not, for all the world, that I had my work of preparation for death to do now." About two o'clock, he called to his son to pray by him; which he did; and at the close of his prayer, added some of the petitions which the good man had prepared in his book for such a time. He then bid him go to the public worship; which he did, not thinking his father's end had been so near as it proved. In about an hour and a half, he returned, and found a great change. His voice was gone, and it appeared he was dying; but he did not groan, or make any complaint. His son kneeled down to speak some comfortable words to him in his dying conflict; to which he answered, " I shall be well presently," and scarce spoke a word more. The minister of the parish came in, and prayed with him, and commended his soul into the hand of the Almighty. He had just before put out his hand to a friend that came in to see him, by which it appeared he was sensible; but quickly after, while the minister was with him, about six of the clock, he breathed his last, June 12,1700.

On Tuesday following, his corpse was carried on a mourning carriage to Wibunbury, attended by a great number of people. The captain of his company, who was major of the train-bands of the

county, attended the funeral with his company, pot the drum in mourning, marched with their arms, and gare him several volleys oyer his grave.

Mr. Bromfield preached his funeral sermon on the text which he himself chose, Ps. ciii. 16, 14. Likt as a father pUies his children, so the Lord pUies them that fear him; for he knows our frame, and remembert we are hut dust. The reason he ^ives for choosing that text was, because he had chosen that excellent psalm (as he calls it) for the subject of his morning meditations for a great while; and usually repeated it all to himself as soon as he awaked, before be rose: and these words particularly he thought Terr comfortable to a doubting, drooping sool. He had himself drawn up meditations upon those words, to the length of a sermon.

The minister, in the close of his discourse, spoke of him thus: '' A good name has this our deceased brother left behind him; and a good character do all those deserve that are so diligent in the discharge of their duty, both to God and man, as he was. He gave proof of his love to God, by his constant resort to his house and ordinances, his affection to the prayers of the church, and devout joining in them, his attentive hearing the word read and preached, and his frequent and devout commoni-eating; and he kept a constant course of reli^ous exercise in his family; a thing too much neglected among us. I doubt not, but his worshipping of God in secret was daily and devout, agreeable to his care of family worship. He took great care that the Lord's day was kept holy, both by himself, and bj his family; and further evidenced his love to God by his bold and ready appearing against profane-ness and immorality."

He was a very useful man in his Bcighbourhood, being ready to do good to all, both rich and poor, according to his ability and opportunity. He was very happy in the love of his neighbours, was active and successful in the blessed work of peace-making among them; was just in his dealings, a faithful friend, a careful father, and a very affectionate husband ; in a word, his conversation showed him to be a true lover of virtue and goodness, and a very serious Christian.

Upon his death-bed he was patient, and wholly resigned to the will of God, in a humble hope of his mercy in Christ; and at his departure, had the prayers of his minister, by whom his soal was commended into the hands of the Almighty, and into the state of blessed souls. I question not but that our deceased brother is received; for, Uke as a father pitieth his children, so the Lord pitieth them thai fear him: for he knows our frame, and remembers we are but dust.

He was generally lamented at his death, as he had been universally beloved and respected by all that knew him while he lived. The oiembers of par-

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ament for the county, and other gentlemen of the rst rank would tIsU him at his house. When the oubles were in Ireland, Col. Cool^'s family lodged t his house for some time, and always after ex-ressed a (p^at kindness for him; and he retained mig^hty respect for that worthy Colonel, and his Lmily, and friends. He made some Terses to be dded to the inscription on his grave-stone, if his >ii thought fit; but this, says he, or any other, or one at all^ I leave to your discretion.

Lieutenant Richard Illidge died June 12, 1700, ged seventy-two. In his life-time he had served >ur sovereigns, three kings, and one queen, as a nb-officer in the militia of this county, for the space f near fifty years.

Now slain by death who spareth none. And lies full low under this stone: Take heed, and read, and thou shalt see. As I am now so shalt thou be. Hotting in dark and silent dust; Prepare for death, for die thou must.

Life is uncertain, death is sure; Sin is the wound, Christ is the cure.

MEMENTO MOai.

He was of a middle stature, strong and well set; of a healthy constitution, comely visage, inclining to feed, which made him spare in his diet, eating little but at dinner.

When his friends told him, that if he should leave off worldly business, and retire into privacy, he would find it a melancholy sort of life; he answered: " I thank God, my time never lies upon my hand^ I can cultivate the little garden of my soul, when I have no other business, and I have good books for

my companions. 1 may with shame and sorrow

(says he) look back upon an ill-spent life; my childhood and youth were folly and vanity; my riper years were mostly spent in carking and caring, and seeking after the profits and pleasures of this world; and I have too much neglected the main business, my doty to God: Lord, I repent; Lord, I believe, help thou my unbelief; free me from every weight, and the sin that doth most easily beset me.

tf

A SERMON

PREACHED AT THE

OPENING OF THE NEW MEETING-HOUSE AT CHESTER,

AUGUST 8, 1700.

Joshua xxii. 22,23.

The Lord God of gods, the Lord God of godsy ht knowetk, and Israel he ekall know^ if it be in rebellion, or if in transgression against the Lord, that

we have built us an altar.

Thus the two tribes and a half begin their solemn reply to the remonstrance of the other tribes, who, with sword in hand, ready to make good their challenge, boldly charged them with a crime no less black and dangerous, than apostasy from the truth and worship of the God of Israel. Thus the indictment runs, V. 16. that they had rebelled against the Lord, and turned from following him, v. 18. and these were indeed heinous crimes, and, in the sense of the patriarchal age, an iniquity to be punished by the judges. Job xxxi. 28. thus to have denied the God that is above, if they had been really guilty of it.

But never was there any controversy more innocently begun, more prudently and discreetly managed, nor more happily compromised, and taken up, than this was; for whereas in most quarrels there is a fault on both sides, in this there does not appear to be a fault on either side; and whereas the beginning of strife is as the letting forth of water, the occasion of much mischief, the beginning of this was an occasion for both sides to give evidences of their zeal for religion and love. Let us look into the particulars of the story: 1. That which gave rise to the controversy was an altar erected by the two tribes over against the land of Canaan in the borders of Jordan, a great altar to see to, v. 10. and this done without any leave asked, or warrant obtained, from Joshua or Eleazar; without any notice given to, or consultation had with, their brethren of the other tribes ; yet being done with an honest design to preserve the entail of religion to their posterity, and to be a token

of their communion with the altar of the Lord at Shiloh, was not only warrantable, but commendable. This they solemnly declare to be the true intent and meaning of their building this altar; that thej had no idolatrous, superstitious, or schismatical design in it, but that they intended it for a witness (in perpetuam rei memoriam —^tn perpetual attestation) of their alliance to their brethren, from whora they were divided by the waters of Jordan. Tfaej did not set it up as a mere stone or rock of division, much less as a stone of stumbling or a rock of offence^ but as a badge of relation, and conseqaently a nexus or bond of union, wisely foreseeing and providing against so great a mischief, as the alienating of their posterity from the church privileges of the seed of Israel; for fear, say they, lest in time to come your children might speak to our children, saying. What have ye to do with the Lord God of Israel? V. 24. the consequences of which, in after and more degenerate ages, might be most fatal.

They who have themselves found how good it is to be near to God, and what an unspeakable pleasure and happiness there is in communion with him, cannot but be concerned to take all possible care, and make all probable provision, that their children after them may not be made to cease from following the Lord, or be looked on as having no part in him. With the human nature, which we transmit to posterity depraved and corrupted, it is very desirable to transmit pure and entire those sovereign remedies which religion has provided for the core of that hereditary disease: not the narrow and private interests of a| party, which in kindness to posterity we should study how to bury in oblivion, bat the great and noble principles of catholic Christianity ; these we should desire to entail the knowledge and faith of upon our seed's seed, henceforth and for ever, Isa. lix. 21. They who rejoice in the light

I of the gospel, will desire that it may not die in their hands; and they who find themselves enriched with

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i tme treasure, and know how to yalne it, cannot t wish it may not be buried in their graves, Ps. xzii. . cii. 28. but well secured to their heirs, that in their be, and the families thereof, the name of Christ ly endure for ever, and his throne as the days of old. 2. The godly jealousy of the other tribes, who sus-cted their altar to be of dangerous tendency, and

be an ill step towards idolatry or schism, was :e wise praise-worthy; and their warm resentments, len they had such a colour of cause for them, were laudable instance of their pious zeal for the ho-»ur of the Lord God of Israel. The thing prima He looked bad, and gave ground for suspicion, le law of Moses had expressly required them to fer all their sacrifices in the place which the Lord ould choose to put his name there, and not else-bere, under the severe penalty of excision. Lev. rii. 8, 9. Dent xii. 5, 6. and it was no strained luendo, or foreign surmise, from the building of an tar in the borders of Jordan, to infer an intention < offer sacrifice there contrary to the law of God. his they take very heinously, and seem to be inched by it in a very tender part; they reckon the mfronting of God's altar an intolerable affront to le government, et altaria contra altaria no less angerous than imperium in imperio, and to be ani-ladverted on accordingly.

The God we serve is very jealous in the matters of is worship, (which are to him as the apple of his jre,) and he expects we should be so to, and afraid f all appearances of evil; yea, and dreading the rst step towards apostasy from God, and so cordi-Ily espousing his institutions, and the honour and arity of them, as to be jealous of any thing that yoks like an encroachment upon them: when the ause is plainly God's, our call to appear in it is lear, and when the thing we do is good, nothing etter than to be zealously affected in it. Gal. iv. 8. When our Lord Jesus had commended the angel f the church of Ephesus, particularly for her pa-ience, he adds this further character, (which though t seems contrary to it, yet is very consistent with it,) bat she could not bear them that were evil, Rev. ii. t. It is no part of Christian patience to bear with iio; the meekest man upon earth was more than mce angry at sin. The nearer any are to us in re-ationand neighbourhood, the morejealous we should >e of their departure from God, and the more indus-nous to prevent and reduce them, lest we ourselves

)r oars should catch the infection. Jam tua res

igitur paries enrnproximus ardet — Thy own goods are endangered when the adjoining house is on fire,

3. The method they took in prosecution of their resentments was regular and exemplary; their zeal in this matter was for the most part guided and governed by the meekness of wisdom. An assembly of the states was called at Sbiloh, and the report concerning tliis altar was taken into consideration,

the result of which was, that the business should be fairly and impartially examined, and the supposed delinquents heard to speak for themselves; who if they would hear and submit to their reproof, well and good, they had gained their brethren. Matt, xviii. 15, 17. but if they refused, then, and not till then, it was time to deal with them as heathen men, and devoted Canaanites. These tribes of Israel, though apt to war, yet would not send forth their armies to give them battle, till they had first sent their ambas-* sadors, (and those men of the first rank,) to treat of peace, and to inquire into the merits of the cause, V, 13, 14. He to whom all things are naked and bare, would not punish the most notorious criminals, the cry of whose wickedness alarmed heaven itself, but he would first go down and see, Gen. xviii. 21. It is the advice of the wise man, and it will be our vrisdom in all such cases to take the advice, Prov. XXV. 8, 9. Go not forth hastily to strive, but debate thy cause with thy neighbour himself Many an unhappy strife, and all the mischievous consequences of it, would be prevented by an amicable and candid inquiry into the matter of the offence. The reason why we do not love one another as we ought, is because we do not, and will not, know one another as we might: the rectifying of mistakes and misunderstandings, and the setting of misconstrued words and actions in a tme light, that they may appear as they are meant, and not otherwise, would be in many cases an effectual way to accommodate both private and public quarrels, and bring them to a happy period.

4. The defence which the two tribes made for themselves, to clear and vindicate what they had done, was very ingenuous and fair. Though there was somewhat more of warmth in the charge exhibited against them than was needful, and the fault was too much taken for granted; yet they patiently heard them out, and then replied with a great deal of calmness, very fairly stating the case, and showing the suspiciousness of their brethren to be (though not without'a colourable pretence, yet) without a just ground, not doubting but they would lay aside their jealousies, and let fall their action, when they understood their honest and sincere intention and design in building this altar. ' Lastly, The effect of this was very good and happy; the princes were satisfied, and receded from their charge, and thereby showed themselves to be under the government of that g^r^at law of charity, which teaches us not to rejoice in iniquity, but to rejoice in the truth; hereby further mischief was prevented, the peace and honour of their infant state preserved, and God had the glory of all, v. 33.

The text begins that defence which had so good and happy a success. It may be of use to us to observe how it was manage, that we may learn in the like cases so to vindicate ourselves, as not to pro-

SEPARATION WITHOUT REBELLION.

yoke, bat pacify, oar brethren. Here is not a word of recrimination, no retarn of suapicion for sns-picion; (thoogh nothing ia more easy to retort than that;) they do not blame their brethren for their rash, and hasty, and uncharitable censures, nor upbraid them with the good serrices they had done them in helping to pat them in possession of their land, nor defy their threatened arms, and bid them do their worst; here is nothing that savours of pride or passion, but all fair and candid : though the periods of their speech are elaborate enough, and the style proper, yet nothing appears to be so much studied in it, as the things that mahe for peace, — Observe,

I. The manner and form in which the plea is drawn up: it runs both as an appeal to God, and an apology to their brethren.

1. Here is a solemn appeal made to Ood concerning that which they had done, repeated to make it the more solemn. The Lard God of pods, the Lord God of gods, he hnows. That glorious title of God, which speaks him higher thaq the highest of the angels in heaven, the princes and potentates of the earth, and the imaginary deities of the heathen, (for each of these are called gods,) is here made use of, to express a holy awe and dread of that God to whom they appeal, upon their own spirits, and to beget the like in the minds of those with whom they speak. The sense had been complete if they had only said, God knows; but then they had not taken the occasion given them, to express their high and honourable thoughts of the great Jehovah. Let us learn hence to speak of God with reverence, and mention his glorious name with a solemn pause. Is it a piece of respect due to earthly princes in addresses made to them, to give them their title of honour; and shall we speak as slightly and carelessly of the King of kings, as if he were not only a man like ourselves, but a common man in our own rank ? Is this to fear (bat glorious and fearful name, the Lord our God?

In appeals to heaven, it is especially necessary that there be a very awful decorum and solemnity observed, for God is appealed to, not as a common witness, but as a judge, whose tribunal is in the heavens, and by whose definitive sentence all causes must be finally and irreversibly determined; those therefore that appeal to him upon every trivial occasion, and with a slightly superficial God knows, while they never think of God, nor have any regard to his knowledge, profane his name by taking it in vain, and instead of honouring him, put the greatest affront that can be upon him. Appeals thus put into the court above, will not only be rejected and thrown out (how just soever the matter maybe) as not being put in due form, but the appellant prosecuted for a contempt of the court.

's appeal here is a good pattern or precedent in

drawing up appeals. The Lord God of gods, Jb Lord God of gods, he knows: he that is the God d gods, even Jehovah, (so it is placed in tlie originaL is both a rightful and competent judge of all ft| made to him: who should judge and pass senlei but he that is Jehovah, the mighty God, evfii Lord ? for so this same title which is here used translated, Ps. 1. 1. where God is spoken of at as the sovereign and universal Judge. If he be J. hovah, he is perfect in knowledge, wisdom, and jw tice, and we are sure that his judgment is accord! to truth; that it is such as the guilty have ressoD dread, and the upright reason to rejoice in. If be the God of gods, the mighty God, his jorisdi cannot be demurred unto, nor his authority dispotcdj no further appeals can be made to any higher nor can the executions taken out upon his jud be opposed or resisted; the God of goda is a Jod^ that will not be baffled.

To the tribunal of the mighty God the two trik here refer the decision of this matter in Tariance. i we have done this in rebellion, and with an ill desia the Lord God of gods he knows it, (for he is m quainted with all the trans|p«ssions that are cos mitted against him, even those that are gilded on with the most plausible pretences,) and he that look upon it will require it, will revenge it; but we ai sure be knows the contrary, and diat however it fa interpreted, it is honestly intended. From wbeae we may observe,

(1.) That in every thing we do in religion it cems us highly to approve ourselves to God in integrity, so as to be able with a holy, humble, w< grounded confidence to appeal to him concemiiif it herein we must labour, and this must be the top our ambition, in every service that we may be cepted of the Lord, 2 Cor. v. 9. doing it as anto Lord, and not to men, and then it is done he^itii^ Col. iii. 23. It was the total miscarriage of the P^aj risees in their devotions, and the dead fly that tain all their precious ointment, that all their works did to be seen of men, their approbation and plause they coveted, to them they were indostrioi^ to approve themselves, and verily they had tUtr rvJ ward, Matt xxiii. 5. vi. 2, 5. In this therefofe od righteousness most exceed theirs, or we shall oerd get to heaven,' Matt v. 20. All our works we lan^ do to be seen of God, setting ourselves in tbe doini of them before him, having our eye towards bim in every performance, diligently observing his viU ^ our rule, and his glory as our end, and earaestlTde^ siring and courting his favour smd acceptance, a^ our felicity, recompence, and chief good; aecoonf-l ing that if he be well pleased with us, and saj, Well done, we have gained our point, we have all we oeedf all we would have; if we have praise of God, whether we have praise of men or no, we are bappT. and ought to be easy. Let us therefore see to it, that

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11 our exercises of piety and devotion, poblic and 'ate, our hearts be upright with God, that we be ly as i^ood as we seem to be, l>ecaase God knows !ther we be so or no, and will accept as no farther 1 we are so; that oar eye be single, oar inten-s sincere, and all we do be done from an nnbi-id principle of regard to God as oor raler and lion, as that which consecrates our services to Lord, and recommends them, through the medi-n of Christ, to his acceptance. t,) That when at any time we fall nnder the cen-is of men, and their reproaches, who condemn as ause they do not know as, it is very comfortable )e able to appeal to a God that knows as, con-ling^ our integrity. When holy Job was ran m by his friends as a hypocrite, this was his ifort. Job XTi. 19,20. My wiineu is in heaven, ! my reecrd is an high: my friends seam me; hut \e eye poureth aut tears unto God. David oft found ef by taking the same course, and appeals from unjust and uncharitable accusations of his ene> !s to God's knowledge of his integrity, and is so from dreading and deprecating God's judgment, every wicked man if he knows himself must,) that begs it, and refers himself to it: (Ps. xvii. 2.) t my sentence come forth from thy presence ; let Re eyes behold the things that are equal, Ps. xxvi. If God say. Well done, good and faithful servant, i matter is not great who says etherise; for so lU our doom be, as God hath decided it, and not men give their opinion of it. If therefore he that Igeth us is the Lord, surely it is a very small thing, d not worthy our consideration, or fit to affect as icb, especially so as to turn the scale of our reives, how we are judged of man's judgment, 1 Cor. 3, 4. If men brand our devotion as counterfeit d hypocritical, and put us under the blackest chapters, let it not disquiet nor disturb us, while we ve good hopes, through grace, that God accepts us id our services, as sincere; let not them therefore at know righteousness, (that know what will bear em out, and bring them off,) and in whose heart is e law of God, (and not in their mouths only,) let em not fear the reproach of men, nor be afraid of eir revilings, so as thereby to be either diverted )m, or discouraged in, their duty; for the righte-'^ess that will justify them shall be for ever^ and the Ivation following it, from generation to generation, ^' li. 7, 8. This will be our rejoicing in the day ' evil, even the testimony of our conscience, which Ood's deputy in the soul, 2 Cor. i. 12. Let, there->re, the generation of the upright, when most misre-resented, commit their cause to God. He who nows their righteousness will sooner or later bring ^ forth as the morning, and if their integrity be ma-■ifestto God, (as undoubtedly it is,) it shall in. due inie also be manifested in the consciences of men, 2 ^or.v. 11.

2. Here is a sober apology presented to their brethren : Israel he shall hnaw. We are ready to let Israel know; ready to give such an accoant of our meaning in this attempt, as we doubt not will give our brethren other thoughts of as, and it, than they now have: which teaches us this, that though the record on high, and the witness in our own bosoms, are principally to be secured for ns, yet there is a satisfaction which we owe to our brethren, who doubt concerning the integrity of our actions.

Though our brethren are not our judges, by whose sentence oar state is to be determined, yet they are our friends, in whose opinions we should desire to stand right. Though to be accepted of God is without doubt the chief and most desirable good, yet it is also desirable and well worthy our endeavour, like Mordecai, Esth. x. 3. to be accepted of the muhi-tude of our brethren. If oor sincerity be known to God, we should study how to let others know it, and to give evidences of it to those that have their eyes upon OS. It is part of the debt we owe to ourselves, to preserve our own good name, and part of the debt we owe to our brethren, to value and seek their good will, and as far as we can to rectify their mistakes and prejudices.

We should especially study how to give satisfaction to those, who thoogh they misonderstand our words and actions, and judge of us accordingly, yet show a zeal for the glory of God, as these ten tribes here did. The reproaches of the fools in Israel are to be despised; it is no matter what they speak against as who profanely speak against God, nor should it much affect us if we be made the song of the drunkards, but the deliberate censures of wise and sober men cannot be made so light of. It is a desirable thing to be accepted of those, who we have reason to think are accepted of God; therefore David prays, Ps. cxix. 79. Let those that fear thee turn in unto me. Though we ought not to be ambitious of the applause of any, yet we should wish and endeavour not to lie under the hard thoughts of good men; and for this reason, we should be always ready to give an answer to those that ask us « reason of the hope that is in us, 1 Pet. iii. 15. and not say. What is that to yon ? Though that which satisfies our own consciences may not always be satisfactory to others, nor convince them that we are in the right; yet if it be produced with meekness and fear, as it ought to be, it may perhaps beget a more favourable opinion, and somewhat abate the edge of censure, when it appears that we are not altogether without excuse. Perhaps after the two tribes had so fully vindicated themselves, and what they had done in building this altar, their brethren of the ten tribes, or some of them at least, were not fully convinced of the expediency of it, but were still of the mind that they had better have let it alone, and that it was altogether needless; but, however, it had this good effect, that

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It made the matter abandantly better than at first it seemed, and prevented the anbappy rupture that it threatened; and the ten tribes, though no great admirers of the contrivance of this altar, yet agreed to be neighbourly and friendly with their brethren, and resolved they would not quarrel about it, nor go up in battle against them.—Observe,

II. The matter insisted on in their plea: they plead Not guilty to the charge, and though the fact was plain enough, yet they deny the fault, and aver that it was not in rebellion, nor in transgression against the Lord, that they had built them an altar; they humbly desired, that it might not be misconstrued as done with any design to infringe the honour, or weaken the true interest, of the national establishment, (which they express a very tender concern for,) but only to preserve and promote the common interests of true religion and godliness among them^ selves on the other side Jordan, in communion with their brethren, and not in any a£front or contradiction to them, and therefore not in rebellion or in transgression against the Lord. Learn from this, that it highly concerns those who build an altar, for themselves to see to it, that they do it not in rebel* lion or in transgression against the Lord. Building of altars was an ancient act of piety and devotion; Noah and Abraham were famous for it; but that, as other outward instances of religion, if not done from a right principle, and for a right end, may and will turn into sin. We read of Ephraim making many altars to sin, Hos. viii. 11. The multiplying of his altars was the multiplying of his transgressions, and 'the righteous God turned it into his punishment, therefore altars shall be unto him to sin, that is, they shall be a continual snare to him; and the connexion of the parts of the charge against Israel, Hos. viii. 14. is very surprising; Israel hath forgot-ten his Maher, and buildeth temples. Those who build altars on which to offer in the Eucharist a propitiatory sacrifice for the sins of quick and dead, (as the church of Rome does,) do in effect deny the sufficiency of that one great sacrifice, which Christ offered once for all upon the cross; and by the pretended repetitions of it, insinuate that it is of no more force to take away sin than the legal sacrifices which were heretofore offered year by jear continually ; because these could not make the comers there-nnto perfect, and therefore those altars are certainly built in rebellion and transgression against the Lord, Heb. X, I. Those that build altars for the maintaining and propagating any heresy, or the promoting and carrying on any design against religion in the power of it, that build altars to support a monopoly of the church, and engross to themselves its privi-leges, to the exclusion of others, spoil the accept-ableness of the altars they build ; and it will be construed to be done in transgression against the Lord. If ^e bestow all oar goods in building temples and I

altars, and have not charity, the reigning love of God and our neighbour in our hearts, all the cost is thrown away, and spent in vain, and we are but as sounding brass and a tinkling cymbal, 1 Cor. xiii. 3. and shall be dealt with as rebels against the Lord. Let it therefore be our care, to do not only that which is good for the matter of it, but to do it well, for then, and then only^ we shall he accepted. Gen. iv. 7.

You see, my brethren, how the further opening of this would lead me to the vindication of what we have done here, in furnishing ourselves with these conveniences for our solemn assemblies; but it was not for that purpose that I chose this text, nor shall I enter upon that subject; partly because, I bless God, I know not of any tiiat exhibit so high a charge against us, as that we have done it in rebellion or in transgression against the Lord, and I am very willing to hope the best concerning our brethren's thoughts of us ; and partly because I am resolved industriously to decline every thing that looks like controversy, and I should fear lest our defence be construed our offence, or at least be interpreted an invitation or persuasion of people to our way, and an attempt to make proselytes to a party, which you know I have always been studious to avoid. It is a string that can scarce be touched so tenderly but it will have a jarring sound, than which nothing is more disagreeable to me. I am sure this is not a time of day for us to pick quarrels, while through the clemency of our governors we enjoy great quietness ; and we have as little reason to do it in this place as any where: while the prime dignitaries of the established church among us seem to have buried the thoughts of our unhappy differences in such a hearty, pious zeal for the reformation of manners, we are very unjust and unwise if we say or do any thing to revive them. Are these thoughts laid to sleep? may they on both sides sleep perpetually! But that which I further intend in the application of what I have opened to the present occasion, is from this text and story to borrow some light,

1. For the stating of our case as it truly stands, and giving a just account of what we have here done.

2. For the directing us in the duty of this present day, which I principally aim at

For the first; our building us an altar, besides that which stands upon the foot of the national establishment, (altare juxta altarCy) is a thing which needs explication, for the preventing and rectifying the mistakes of some unthinking people, who are apt to look upon those who go to church, and those who go to meetings, as of two different religions, and the distance between them is widened to a degree equal to that between papists and protestants; thanks be to God the matter is not so: let ns therefore see how it stands between us and our brethren of the ten tribes.

1. We also are Israelites in common, and there-

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Tore io commilniOA with those of the national establishment. Are they Christians? so are we; we ^'orship the same God, in the same name, and Jheartily consent with them in all the articles of the sincient creed, holding jnst the same form of sound words, and contending earnestly for the faith once delivered to the saints. We are baptized, and do baptize, in the same great and sacred name of Father, Son, and Holy Ghost, as three Persons, but one God. We read the same Scriptures, and adhere to them as the standing rule of faith and practice, and make use of them as our oracle and touchstone. We pretend to no inspiration in our praying and preaching, nor do we set up any light within, in competition with, much less in contradiction to, the written word. We build our hopes of salvation upon the coTcnant of grace, and the promises of it made to us and to our children, and submit to all gospel-ordinances, particularly that of the ministry. What-cTer the way in which we worship the God of our fathers is called and counted, we believe all things which are written in the law and the prophets, and the everlasting gospel, and have hope towards God, which they also allow, that there shall be a re»wrree-tion of the deady both of the just and the unjust^ Acts xxiv. 14,16.

We are far from engrossing religion and the church to ourselves, and those of our own way, or thinking that we are the only elect people of God ; from our hearts we abhor and renounce all such narrow principles as are contrary to catholic Christianity, and undermine and straiten its sure and large foundations. We do hereby solemnly profess, and shall take all occasions to repeat it, that we celebrate our religious assemblies in eommunion unth all that in every place call on the name of Jesus Christ our Lord, both theirs and ours, 1 Cor. i. 2. We neither say Dor do any thing here to the reproach or prejudice of the national establishment; we take not upon us to arraign or censure the constitutions of it, or to judge or despise those that adhere to them; but in those few and small things wherein our apprehensions differ, (whilst in the most and greatest things of all we cordially agree,) we desire faithfully and conscientiously to walk according to the light that God has given us, charitably belieying that others do so too, whom we hope to meet in the general assembly of the first-bom, though now we are divided in Jacob, and scattered in Israel. This profession we make in the sincerity of our hearts, with a resolution, by the grace of God, never to act contrary to it.

And now may we not claim it as oui right to be owned and looked upon as members of the catholic church, though a weak and small part of it, yet a part of it, and I trust not a corrupt part; and being united with our brethren of the other tribes, under one civjl government, and being (abundantly to our

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satisfaction) within the same allegiance, and even in our religious interests taken into the same protection, we see not why we should not be looked upon as belonging to that part of the catholic church which God's own right hand hath planted in these kingdoms.

2. Though we also are Israelites, yet our lot, like that of the two tribes, happens to fall on the other side Jordan, a river dividing between us and our brethren, which^ without hazarding the peace of our consciences, we cannot wade through or swim oven

Some of the tribes of our English Israel have been so situated ever since the reformation, as early as Edward the Sixth's time, through a dissatisfaction about the injunction of some indifferent things, the more minute parts of the national establishment. The first settlement of the two tribes on the other side Jordan was looked upon by Moses and the rest of the tribes with a jealousy, as tending to weaken the common interests of Israel; and their proposing of it (as here their building of an altar) was severely censured, till they had given their reasons, cleared themselves of any ill design in it, and promised their best assistance to their brethren in the common service; and then Moses allowed and ratified their choice, as we have the story at large, Nutnb. xxxii. where we find, that two things induced them to desire their lot on that side Jordan, though thereby they put themselves out of the way of the preferments which attended Joshua and the ark into the land of Canaan, and exposed themselves to the contempt and censure of their brethren, as strangers to the commonwealth of Israel.

(1.) That there was good pasture in the land, v, 4. It is a land for cattle, and thy servants hate cattle : they would sit down hy ihe footsteps of the Jloch, and feed their hids beside tlie shepherds' tents.

(2.) That then they should not have the trouble of passing the river, v. 5. Briny us not over Jordan. Whether these inducement were justifiable we will not now dispute, but it appears that the rest of the tribes, who could satisfy themselves to go through Jordan, did not therefore disown them for their brethren.

From the first planting of Christianity, there appears to have been a variety of sentiments among wise and good men, concerning the less weighty and less evident matters of the gospel, as concerning the distinction of meats and the observation of days, Rom. xiv. 2, 5. some regarding all days and all meats alike, others making a religious difference. The apostle Paul, by his unquestionable authority, might have determined the matter in favour of one side, and have obliged the other to a compliance; but he chooses to accommodate the matter, without engaging either to change their opinions or their practice according to thorn, but prescribes a mutual

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charity and forbearance, as a sovereign remedy against all the ill consequences of this variety of seatiments, Phil. iii. 16, 16. Let not him that eatetk despise him that eateth not, Rom. xiv. 3. But let every man he persuaded in his own mind, «. 6. Which no doabt were intended to be standing rules for the management of the like differences in all the ages of the church ; and if these rules were strictly observed by all churches and all Christians, the river of Jordan would be dried up, at least be driven back at the presence of the Lord, at the presence of the God of Jacob, Ps. civ. 5, 7. the God of peace and love: and a way would be made for those of the ransomed of the Lord to pass every whose lot is on the other side of it; but alas, who shall live when God does this!

In the mean time, for the divisions of Reuben, (one of the two tribes that was divided from the rest by the waters of Jordan,) there cannot but be great thoughts and searchings of heart, as Judg. v. 15,16. with all that desire and pray/or the peace and prosperity of Jerusalem,

3. Being Israelites, (though on the other side Jordan,) it ought to bo our care and endeavour, according as our lot is, to promote the common interests of our holy religion, and to do what we can to preserve and advance them. And the Lord God of gods, he knows it is with this design that we have built us an altar; not for the support of a sect or party, pr the carrying on of any private interests, but for the service of catholic Christianity according (o the Scriptures. We know very well that the kingdom of God is not meat and drink, Rom. xiv. 17. that it is not maintained either by the imposition or opposition of indifferent things, but that it consists in righteousness, and peace, and joy in the Holy Ghost; these are the things in which lie the being and power of the divine life, and not in a zeal either for or against ceremonies: we know very well, that neither circumcision is any thing, nor uncireumeision any thing, to our acceptance with God, but the new creature, and faith which works by love. Gal. v. 6. vi. 15. That therefore which is of uncontroverted necessity, and which is the very life and soul of religion, we would do our endeavour, and make it our business, at this altar, to maintain and carry on, so that we and our children after us may have a part in the Lord, and may never cease from following him. We would endeavour to glorify the great name of God in Christ in our prayers and praises, and, in concurrence with the universal church, to pay due homage to the universal Lord. We desire and design in the preaching of the word, to propagate the knowledge of the only true God, and Jesus Christ whom he hath sent, which is life eternal; to push on the holy war against sin and Satan, the world and the flesh, under the banner of the exalted Redeemer. Our intention in all our ministrations shall be the same with the in-

tentions of the ministry in general. Acta xxvi. I& First to open men's eyes, and to turn them from datk-ness to light, and from the power of Smtmi ismto Ged . to recover people from under the dominioo of a worldly, carnal, sensual mind, to the faith and obedience of the everlasting gospel; and then, fvr the building up qf the saints in holiness and comfort, nd the edifying of the body of Christ, till they mil come l« the perfect man, Eph. iv. 12, 13. And herein we are still determined to know nothing but Jesus Christ ana him crucified.

And this we do not in opposition to, bat a heartr concurrence with, the national establishment, as far as it aims at these ends. God forbid that we sheM preach Christ, who is our peace, out of envy or contention ; no, we desire to have all our different apprr-hensions and sentiments swallowed up in a pioos zeal for the common faith of the precious Jesus, end the common salvation of precious souls; and in toktm of this communion with our brethren of the otber tribes, we have built us this altar, that we may saj as they, v. 28. Behold the pattern of the altar urhiik we have built! not to entail a schism, and to perpetuate a causeless separation, but for the aolemnitr and decorum of our religions assemblies, (until God shall open a door into the national establishment. and the rolling away of their reproach, that it may na be said to us, as it was to the Gileadites, (the half tribe whose lot was on the other side Jordan,) Ye Gilemditet are fugitives ofEphraim, Judg. xii. 4.

We need not, we cannot, put it into our apology, that we have not built our altar for bumt-offerinp and sacrifices; for, blessed be God, we are not ondrr the gospel tied up to worship in one place, John it. 21. as the Jews were under the law. The hour now is, when, neither to this mountain, nor yet to Jeruseltm shall religious worship be confined ; but in every place incense shaU be offered and prayers made, Mai. i. 11. every where, without respect of places, 1 Tim. ii. S. We know no temples, no altar, that sanctifies the gift, or the service, but Christ only, Heb. xiii. 20. Bat this we can say, that we have not built our altar in rebellion, or in transgression against the Lord, or to make a breach upon catholic unity. Thus I have endeavoured, with the words of truth and soberness, to state our case; and I know I speak the sentimeats of many.

What remains is. Secondly, to direct you in tbe duty of the present day and occasion. And now, my brethren. What doth the Lord our God require of us? I take it for granted you are willing to know, and therefore, I beseech you, suffer the vrord of exhortation.

I. Let us give God the glory of our peaceable settlement in the land of our possession. Vte have reason to acknowledge it to a kind providence, that cast our lot in such a land as this, an ezcee<i-ing good land, like that of Canaan, a pleasant landf

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Dan. TiiL 9. a glorioas land, or land of delights or omamentoy wherein there is no want of any good things nor any reason to envy (all things considered) either the soil or climate of any other land. The coDstitation of oar civil goYernment, and the defences and securities of our liberty and property, are such as make oar nation easy, safe, and happy. Dor lot is also cast in a good day, wherein we have not for many years felt the strokes of any desolating judgments, either war, famine, or pestilence. While thus we dwell peaceably under fruitful vines and Jiff-treesj we are much to blame if we praise not the name of the Lord.

The two tribes built this altar here to the glory of God, when they were returning triumphantly to settle in their inheritance, as David fetched the ark to the place he had prepared for it, when God had given him rest from all his enemies round about, 2 Sam. vii. 1. The Israelites, every time they offered their first-fruits, were appointed to make a thankful mention of the mercy of God to them, in giving them that good land, Deut. xxvi. 3, 9, 10. And we have a great deal of reason to do the same, now we are offering the first-fruits of our altar. If we consider how melancholy the reverse of our present circumstances would be, we should see what great cause we have to be thankful to God, for our share in the public peace and plenty. National plenty in the success of trade, and the increase of the earth, contributes to the support and comfort of our religious assemblies; for thus we have wherewithal to honour our God. When famine reigned, the meatoffering and the drink-offering failed from the house of God, Joel i. 13. compare ch. ii. 14. National peace does DO less contribute to the comfort of our assemblies, for in the peace of the nation we have peace. We have great reason to bless God that our land is not the seat of war, and that the sword of the Lord is not drawn among %is, (as sometimes it has been,) and commissioned to lag heaps upon heaps: that the city, the place of our solemnities, is a quiet hahitation, Isa. xxziii. 20. It is easy to imagine what desolations war, especially civil war, would make, not only with our cities and bouses, but with our temples and altars. (Inter arma silent leges et evangelium — in the din of arms neither the voice of human law nor of the gospel is heard.) What a mercy is it that We are delivered from the noise of archers, and all other the alarms of war, at the places of drawing waters ! and therefore, there ought we to rehearse the righteous acts of the Lord, Judg. v. 11. We have reason to call the altar we have built, as Moses called his, Exod. xvii. 15. (in thankfulness after the discomfiture of Amalek,) Jehovah Nissi — The Lord my banner, in whom we triumph; and as Gideon called his in faith, before the defeat of Midian, Jehovah Shallom — The Lord our peace, in whom we

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2. Let us much more give God praise, for the national establishment of our religion, with that of our peace and civil liberty. That our Canaan is not only a land flowing with milk and honey, but (which is a much greater advantage) that it is Immanuel's land, Isa. viii. 8. that the Christian religion, that choice and noble vine, which was so early planted in our land, is still growing and flourishing in it, in despite of all the attempts of the powers of darkness to root it out; that it is refined from the errors and corruptions which the church of Rome had (with the help of ignorance and tyranny) introduced, and that the Reformation was in our land a national act: that Christianity thus purified, is supported and defended by good and wholesome laws, and is twisted in with the very constitution of our government. It is a maxim in our law books, that the law of God is the law of the land; that the Holy Scripture is of sovereign authority; and that if any statute be made directly against the law of God, it is void; and that every thing that is for the support of religion shall be favoured. Summa ratio est qua pro religionefadt — that construction is to be preferred which supj)orts religion, and (which I would observe as a justification of the civil punishment of sabbath profanation) it is a constant rule of our law. Dies Dominicus est dies nonjuridicus — Sunday is not a day in law, that the law is so far from countenancing, that it nullifies and invalidates, all writs, processes, and judicial acts upon the Lord's day: and if the administration of right and justice consents to give way to the solemnity of the Lord's day, shall a common petty trade, or a vain idle sport, intrude or intrench upon these sacred hours, and not be animadverted upon ?

The banks and bulwarks which the civil government hath raised, against the threatening force of atheism, deism, profaneness, and irreligion, on the one hand, and of popery and idolatry on the other hand, though they should not make us secure, and, as it were, in no danger from them; yet they should make us thankful, that God has not only set up his tabernacle among us, but hath set such a guard upon it, as we hope will preserve it to the generations to come, that the English nation may never be otherwise than a Christian protestant nation. The encouragement which the government gives to religion, is also a great support to it, and ought to be matter of rejoicing to all good men: that the civil powers speak comfortably to them that teach the good knowledge of the Lord^ tt Chron. xxx. 22. and take the ministry and the administration of ordinances under their protection and patronage. God has not dealt so with other nations, with other churches. True Christianity, we may safely say it, has not such a nursing father of any crowned head in the world, as it has in our land. The mercy is more sensibly great, because it is not long since our religion, and all the defences of it, with all its supports, were at

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the brink of ruin; and, like Isaac upon the altar, lay ready to be sacrificed to the malice of oar popish enemies; and had the ship then sank, oar cabin could not have been preserved. Deat xxxii. 27. But fearing the wrath of the enemjff lest they should behave themselves proudly; Ezek. xzxri. 32. And not for our sahes he it hnoum unto us, God sent from heaven to save as, and raise up a deliverer for us, to whose seasonable and successful application weowe, under God, our present tranquillity. A mercy never to be forgfotten, and to which every year's revolution makes a fresh addition ; that notwithstanding our manifold provocations, by which we have forfeited our peace under the present government, and the restless and unwearied attempts of our enemies, who have been industrious to overturn it, we are yet in the enjoyment of its benign influences. This ought to be the matter of our wonder and praise. Surely because the Lord hved us, he hath set a king wer us, and continued him so long, that answers Mor-decai's character, Esth x. 3. Seeking the welfare of his people, and speaking peace to all their seed.

3. Let us acknowledge, with thankfulness to God, the favour which we on this side Jordan have found with the princes of our Israel; that they arc so far satisfied that the altars we build are not in rebellion or in transgression against the Lord, that they do not go up to war against us, as these princes here resolved, v. 33. We have great reason to bless Grod for our present liberty, and that we have it confirmed to us by a law, and the wide door of opportunity continues open; God grant it may be effectual. Now, for a little space, (nay, for a long space, much longer than we would have flattered ourselves with the expectation of,) grace has been showed us from the Lord our God, to leave us a remnant to escape those fnang dark and cloudy days which passed over the heads of our predecessors, and some of ours; and to give us a nail (a fixing and settlement, and constant abode) in his holy place: that our God may lighten ovr eyes, instruct and comfort us, and give us some re-•viving, Ezra ix. 8. While we enjoy the comfort of our liberty, we ought to repeat our thanksgivings for the mercy of it; and an invaluable mercy it is, that there is a defence upon our glory, Isa. xlv. 6. and that our religrions assemblies are taken under the kind protection and shelter of the government Woujd we have this liberty continued ? let us be thankful for it, and give diligence to make a good use of it while the gleam lasts. In the receiving of it we were like them that dream, Ps. cxxvi. 1. such was the surprise of it: let it not be said of us, that such is our slothfolness and cafelessness, we are like them that dream, in the improvement of it; as the hungry man that dreameth, and, behold, he eateth; but he awaketh, and his soul is empty.

We have reason to be thankful, that the reproach of sedition, and disloyalty, and disaffection to the

government, is quite done away from oar aasembSo. and that there is now no colour for the impatatMn af that, (which from our hearts we always abhomd..'; the disturbance of the public peace ; bat that while we live in godliness and honesty, we may Uwe futet end peaceable lives, and there is nene to m/oke us mfraid-If Ezra were so thankful to God for the coanieuBee of a heathen king, and that God had put amek m tkm§ into the king's heart, Ezra vii. 27,28. macb more rea-: son have we to be thankful for the ooanteoaaoe ti\ a Christian and protestant government; the good ^! which we are obliged to seek, because of the house oftht Lord our God, Ps. cxxii. It adds much to the co»-| fort of our present liberty, that in the ratifi<»tioB ^ it by a law, it was not intended (as we liaTe reasmi to fear it was on the first precarious grant of it) feri a trap and a snare, and the serving of a dezigi against our common interests; but Unr oar ease, comfort, and benefit: and that in the preamble of! the statute, it is declared to be for no less a paUk| good, than the uniting of his majesty's protestavtl subjects in interest and affection. This is the Lor^t doing; and as at first the surprise of it made it imr-l velious in our eyes, so the continuance of it makes it no less so. The altar we have built, we may caQ our Ebenezer, saying. Hitherto the Lord has helped w.1 4. While we enjoy the liberty of our altan, let ml remember and sympathize with our brethren, wilhj whom it is a day of treading down, and rf perplexity: I mean the poor persecuted protestants in Fnnct, who are killed all the day long, and accounted as sheep for the slaughter, and whose blood is barbaroMsly sin-gled with their sacrifices. They are our bone and emr flesh, feUow^members of the same body, concarring with us in the same testimony ag^nst the antichris-dan generation; but how is ^flourishing chwrek made a wilderness, the gold become dim, the wtost flme gold changed. While we meet together in foil assemblies, they are scattered. We have decent and convenient places to meet in; but they are driven into woods and wildernesses, and are counted as the off* scouring of all things. We are safe in our assemblies, and there is none to make us afraid; but they are exposed to the cruelty of bloody men, and cannot come together to worship God according to thdr consciences, but in peril of death, or a slavery much worse, and more terrible. When we consider this, and the sad desolations of the sanctuary in other places, our joy in the altar we have built admits as great a mixture and allay, as theirs did who laid the foundation of the temple, Ezra iii. 13. When the noise of the shouts of joy could not be discerned from the noise of the weeping of the people. W hat a damp does this cast upon our comforts, and what a sadness does it put upon our countenances! as it did on Nehemiah's, to hear that the remnant that were left of the captivity were in such great aflHieiion and re* pToach, Neh. i. 3, 4.

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liet 118 therefore, with the greatest teDdemess, re-nember ikem tkat are in hondSf as bound with them ; et OS feel their burthens, and let not all the troa-lie they are in seem little to us; let us pity them, ind pray for them daily, and by a Christian sympa-by suffer with them, as all the members of the body [o with a pained one. Let the truths they suffer for be »reciou8 to us, and the liberty they long for be va-aed by us. When we begin to despise the manna, nd to call it light bread, and when our full souls oathe the honey-comb, think what they would give or one of those peaceable opportunities, which we o easily neglect; and how they would welcome hose days of the Son of man, which we think re-urn too fast. Let their calamities also be warnings o us, to take heed of settling upon our lees, because ue have been at ease from our youth, Jer. xWiii. 11. rime was when they were as sure of their peace and iberty, as we can be of ours, and thought their mouu" ain stood strongf and should not he moved: but God, )y his dealings with them, will make all his churches o know, that they have no lease of their privileges, )ut are tenants at will; that they may give diligence vhile they have the light, to believe and walk in it, lest darkness come upon them. When we begin to ^w secure and careless, and to leave our first love, !et us go and see what God did to Shiloh, Jer. vii. 12. tnd dread the removing of our candlestick also, Rev. 11.5.

But is their wound incurable? Has God cast them off for ever ? We trust not The rod of the wicked shaU not always rest upon the lot of the right-touSf Ps. cxxv. 3. There is a timcy a set time, to favour Ziouy Ps. cii. 13, 14. which undoubtedly will come. Let us therefore believe and hope, and pray and wait: the vision is get for an appointed titne ; and at the end of it shall speak and not lie. Did God bring hack our captivity, and do such great thii^s for us, whereof we are glad ? let us be earnest with God to complete the mercy of our peace, by working deliverance for them, and turning their captivity as streams in the south, being assured that they who sow in tears shall reap in joy, Ps. cxxvi. I, 3—6. Rev. xi. 8, 9. The witnesses, though they were slain, yet ere not buried ; and the bones, though they are dead end dried, yet they are above ground in the open valley, Ezek. xxxvii. 1,2. which ministers some assistances to our hope that they shall rise again, and even these <lry bones live.

5. Let us cordially concur with the other tribes of our English Israel, in driving the Canaanites out of our land ; this was that which Moses indented with the two tribes for, when he settled them on that side Jordan, Numb, xxxii. 20. that they should give the best help they could to their brethren, in their war against the common enemy : and still there are Canaanites in our land; vice, and profaneness, and de-baachery, are the enemies I mean« which war

against both our civil and sacred interests; and« as it is said of the remainder of the Canaanites, Josh, xxiii. 13. They are thorns in the eyes of all good men^ and a snare to us. It is too plain to be denied, that iniquity abounds among us, and goes barefaced; our air is infected with the poisonous and malig^nant breath of blasphemous oaths and curses, which are grown so common, that they seem to be idioms of our language. Our land is defiled with drunkenness and uncleanness, which some make a trade of, and others a sport of; the beauty and honour of our religion is stained by the profanation of the Lord's day, and an atheistical contempt of holy things. ^010 can we say we are not thus polluted, Jer. li. 23. and shall not God visit for these things; shall not his soul be avenged on such a nation as this? Have we not reason to expect that a deluge of judgments should follow such a deluge of impieties? And is any thing more the interest of the nation, than to endeavour the rooting out of these Canaanites, that if possible they might not be among us; or at least the putting them under tribute, that they may not rule, or bear sway among us; which surely is not at thing impracticable.

Against these Canaanitea, the government hath by repeated proclamations waged war; and therein God hath given a banner to them that fear him, to be displayed, because of the truth and holiness, Ps. lx.4. And now the inquiry is» like that of Moses in the gate of the camp, Exod. xxxii. 26. Who is on the Lord's side ? or that, Ps. xciv. 16. Who will rise up for mo against the evil doers, or who will stand up for me against the workers of iniquity ? Who will put a hand to so good a work, as the reformation of the morals of our nation ? Who will help to bring the wickedness of the wicked to an end, and to drive the unclean spirit out of the land 7 Let us, in our places, be volunteers in this service, and cheerfully put our necks to this work of the Lord's, that we come not under the brand put upon the nobles of Tekoa, Neh. iii. 5. When the remains of the Canaanites made head so far, as mightily to oppress Israel, under Ja-* bin and Sisera, Judg. iv. 23« it was the reproach of the two tribes on the other side Jordan, that they came not to the help of their brethren, but basely and ioglorioQsly sneaked, when there was service to be done to the common interest Gilead abode beyond Jordan, and Reuben among his sheepfolds, Judg. V. 16,17. which made their division by the river greatly lamented by all thinking men, and occasioned many searcbings of heart Let us be industrious to prevent so ill an effect of our divisions, otherwise unhappy enough. Let us be willing to appear, willing to act, willing to venture, for the promoting of a reformation, which all good men agree to be necessary. Now is a time (when that blessed cause hath life in it, and we have so many good leaders to follow) to show ourselves fyx God,,

SEPARATION WITHOUT REBELLION

and valiant for the ti'uth in the earth, Jer. ix. 3. Are not evil doers afraid, nor ashamed to appear in opposition to religion and virtae? and shall we be either afraid or ashamed to appear for the defence of them? If we now sit still, and say, Let oar'brethren of the ten tribes drive out the Canaanites that are among themselves, and we will only look to oar own border; surely (as Moses told the two tribes. Numb, xxxii.22,23.) we have sinned against the Lord, and he sure our sin will find us out. Nothing will contribute more to the healing of our breaches, and the uniting of us one to another in communion, than a hearty concurrence in this, wherein confessedly we are agreed. When God turns to our people a pure language, then, and not till then, we shall serve him with one consent; for betwixt them there is a manifest connexion, Zeph. iii. 9. Holiness and love, purity and unity, mutually befriend and advance each other.

6. Let us be able, with hamble confidence, to appeal to God, that our acting separately in building us an altar, is not done in rebellion, or in transgression against the Lord. That we may then approve ourselves to him in the inteiprity of our hearts, We must take heed to our spirits: the Lord God of gods, he hnows, and he only knows, the thoughts and intents of the heart, and by them he judges of us, and of our actions; that we may approve ourselves to him, it therefore concerns us to do all according to the manner, the appointed manner, Neb. viii. 18. and in due order, I Chron. xv. 15. Let us see to it, that our eye be single, and our intentions sincere, and our ends right; for it is a pity a g^od work should be spoiled, and rendered unacceptable, by an ill principle; that what for the matter of it is good, should become otherwise by a mismanagement

If it be in pride and vain-glory that we have built us an altar, only that we may make a fair show in the flesh, and be like the nations, then it is done in rebellion and in transgression. To be proud of any ornaments, but especially of those that belong to the solemn assemblies, very ill becomes those who are but dust and ashes, and ought especially to remember that they are so when they draw near to the Lord of glory, Ps. xxix. 2. The beauty of holiness, in which we are to worship the Lord, is not that outward adorning of magnificent and curious structures, hut the hidden man of the heart, in that which is not corruptible, I Pet. iii. 3,4. To hide pride from his worshippers, God appointed that they should make him an altar of earth, Exod. xx. 24. or if of stone, not of hewn stone, v. 26. The garnishing and enriching of temples, by which a gay humour was indulged, and primitive plainness and simplicity lost, never did any real kindness to the church, but by degrees turned to its prejudice. Hodie venenum iunditur in ecclesiam ^to-day is a poisonous mixture

introduced into the church. If it be in oppositjoa t§ our brethren, or from a principle of enry or iU-will to them, it is in rebellion and in transgression; but I hope yoa have not so leaned Christ Oar Master will never be pleased with that which is done from a spirit of contradiction to, or cooteotkiQ i with, oar brethren and fellow-servants: the hands lifted up in prayer, will never reach heaven, onles! they be lifted up without wraih and contention ; so h might be rendered, 1 Tim. ii. 8. without dispotatioe. Jam. i. 20. the wrath of man worheth not the righteousness of God, i. e. it neither gains ac<«ptanoe wit^ him, nor does any real service to him. But if ia building this altar, and in all oar attendances upon; it, we sincerely design the faonoar and glory of God i in Christ, and the spiritaal and eternal welfare ot our own souls, and Uie souls of others ; if we make every particular opportanity serviceable to tfee general interests of our Christianity, to farther as ia our way to God, and fit us for oar rest in him ; tc \ may then rejoice in the testimony of oar consciences, i that it is not in rebellion or transgression against the Lord, but in simplicity and godly sincerity, that we I haveboilt us an altar.'

7. If the Lord knows our integrity, let as stadf i how to let Israel know it also. Let us denK>nstratf | our good principles, by our agreeable practices, and j that will be the best and most effectual way to cod-vince the world that we have not built this in rebellion, or in transgression against the Lord : oar pm-testations of our integrity and good intentions wi!J be of no avail, if our actions give our words the lie. When our lights are thus put on a candlestick, and not under a bushel, so that many eyes are upon 05. we ought to take care that oar light so shine before men, as that they may not only hear oar good words, but see our good works, and glorify our Father which is in heaven. Matt. v. 16. This is the method the apostle prescribes for silencing gainsayers, IfV must effect it by well doing, for so is the will of God, 1 Pet ii. 15. Having a good conscience, let us evidence it by a good conversation, v. 16.

There are three ways by which, if oar hearts be upright with God, Israel also he shall know it.

(1.) By our serious piety in all the instances of religions worship and devotion. Have we built this for religious worship, and under the umbrage of a zeal for its purity ? Let us then approve ourselves religious worshippers; let your piety towards God appear in the constancy of your family devotions, which I think no good Christian, that has tht charge of a family, dares live in the neglect of. Think not that a church here will excuse for the want of a church in your houses, Rom. xvi. 5. Thoogb public worship have the preference, yet it most not supersede family worship: this ought yon to have done, but not to leave the other undone* AH the faithful seed of Abraham most herein be foUowco

SEPARATION WITHOUT REBELLION.

1143

f him; that wherever Abraham had a tent, God ad an altar, at which he called upon the name of le Lord. See Gen. zii. 8; xiii. 18. Let our ouses be Bethels, houses of God, that he dwelling 1 them, we may dwell in the house of the Lord for ver, even all the days of our lives. Let Joshua's isolation be yours, that whatever others do, you and our houses will serve the Lord, Ps. xxiii. 6. Josh. ;xiv. 16- Carry away the impressions made on our souls by public worship, and bring them with ou into your families, and there go over them again, hat they may be as a nail fastened in a sure place, t is supposed that the silver shrines for Diana, fhich we read of. Acts xix. 24. were copies of Oiana's temple in miniature, which her worshippers lad in their houses, for the use of their families. Had they such respect to a dunghill god, and shall )urs be less to the Lord of the whole earth ? Religion is then, and not till then, likely to flourish in our land, when all our families are praying families, and nurseries of piety. Though the Lord loves the gates of Zion more than all the dwellings of Jacob, yet in them also he ought to be praised and served as the God of all the families of Israel, Ps. Ixxxvii. 2. Jcr. xxxi. 1.

Let your piety appear, also, by your decent and reverent deportment in our public assemblies. It is true God looks chiefly at the heart, and bodily exercise profiU liule, I Tim. iv. 8. if alone, it profits nothing; but it is as true, that in concurrence with oar spirits, we are to glorify God with our bodies, and to present them to him a living sacrifice, 1 Cor. vi. 20. Rom. xii. 1. Though the outward expressions of reverence and affection be not an infallible sign of a serious spirit, (a vain and trifling heart may be covered over with a grave and demure appearance,) jet the outward expressions of a carelessness and unconcernedness, t think, arc a certain indication of an evil heart of unbelief: if the special presence and inspection of the angels, in our solemn assemblies, should forbid that which is unhandsome, as the apostle intimates, 1 Cor. xi. 10. much more should the eye of God upon us oblige us to observe a decorum. Does not even nature teach us, that when we are engaged in serious work, we ought to show ourselves serious in it ? When we are worshipping the great God, we ought to express such an awe of him, as may strike an awe upon others; so that if an unbeliever should come into our assembly, as the apostle argues, 1 Cor. xiv. 24, 25. he may acknowledge that God is among us, and the fear of Ood is in us of a truth. The Jews, since their worship came to be a rebellion and transgression against the Lord Christ, have been notoriously irreverent in it; as well did Isaiah prophesy of them, Matt XV. 7.

It hath been turned to the reproach of the assemblies of dissenters, that in shunning superstition

they have run into rudeness and irreverence. If any have given occasion for sach a reflection, let them bear their own burthen; but I desire that we, in our assembly, may g^ve no offence of that kind. Standing in prayer is spoken of as a gesture proper enough, Mark xi. 25. When ye stand praying, but kneeling is certainly the most fit and proper posture in adoration, and should be chosen rather where the convenience of the place (as I hope ours will) and the ability of the person will allow it Paul, when a Pharisee, stood and prayed; but afterwards he learnt to bow his hnees to the Father of our Lord Jesus Christ, Eph. iii. 14.

(2.) By our strict purity in our whole conversation : hereby we must let all that know us know that in the integrity of our hearts we have done this. Let it be our daily care and exercise to keep consciences void of offence towards man as well as towards God: to pretend to purity in our worship, and yet to allow impurity in our lives, is to contradict ourselves. Let all the days of our lives be of a piece with our sabbath days, and let a thread of holiness run through the web of all our actions. The best consecration of our place will be to consecrate ourselves this day unto the Lord, Exod. xxxii. 29. Let your sobriety and temperance in all your enjoyments, your justice and honesty in all your dealings, beautify that profession, and adorn the doctrine of God oar Saviour, Tit ii. 1. and let not the glory of our assembly be stained by any practices unbecoming Christians: Let your merchandise and your hire be holiness to the Lord, as is prophesied of Tyre, Isa. xxiii. 18. and let every pot in Jerusalem and in Judah, even the common utensils of your houses, be like the bowls before the altar, Zech. xiv. 20, 21. of which it was said. Be ye clean that bear them, Isa. Hi. 11. You that in building yourselves an altar, have done more than others, cannot evidence the sincerity of your hearts therein, if in the common instances of justice, and friendship, and charity, you do less than others. Remember the hint you just now had out of the psalm that was read in course, Ps. xciii. 5. Holiness becomes thy house, O Lord, for ever, and therefore unholiness very ill becomes any that belong to it Remember also the good hint you had lately from another hand ; that whatever disputes there are about holiness of places, there is none about the holiness of persons; the necessity of that, we are all agreed in, Heb. xii. 14. Witfiout holiness no man shall see the Lord*

(3.) By our peaceableness and charity towards our brethren. Jam. iii. 17, 18. The wisdom that is from above is not indeed pure, if it be not peaceable. The fruit of righteousness is sown in peace, and then it is likely to come up and flourish; they were the sons of peace that bid the gospel welcome, Luke X. 5, 6. Be at peace with those from whom you differ in opinion, and receive them not with doubt-

SEPARATION WITHOUT REBELLION.

fiil disputaiioHf Rom. xiv. 1. Carefully watch that a diversity of commanion cause not an alienation of affection, but be as ready to do any office of love and kindness and respect to those from whom you dissent, as to those with whom yon consent; resolve, though you differ from them, you will not differ with them. If our separation be not schismatical in its own nature, (as for my own part I am well satisfied it is not,) let us not at any time make it so by our uncharitable censures, or our unchristian heats and passions.

Be at peace also among ycurselvee. Let your meeting to worship God in one place, prevent and [m an end to all the little piques and qoanels whL^ may happen at any time, and never let me he tint against two, and two against three, in tkis Aowe. Oir peaceableness will be both our strength and beaotr.

Let me therefore welcome you into this place, viih the same exhortation with which St Paol taka leave of his friends at Corinth, Be of goad eom/eri, be of one mind, live in love and peace, and the Godef love and peace shall be with you.

TREATISE ON BAPTISM.

CHAPTER I.

THE NATURE OF BAPTISM.

The apustle, among his six principles of Christianity which constitute the foundation, reckons the doctrine of baptisms. Thus intimating, that baptism is to be asserted and adhered to, as a fundamental point in our religion. He uses the plural number (probably) in reference to the different kinds of baptism mentioned in the New Testament; where we read of the baptism of the Holy Ghost andoffire^^ and the baptism of hlood^ or suffering, as well as of the baptism of water. The latter indeed alone is properly so called, the others are termed Baptisms, only by way of analogy and resemblance. And this is the baptism concerning which we are to make further inquiry. The baptism of water, i. e. in plain English, washing with water; though in our translation (and indeed in most others) the Greek word baptism is generally retained, as peculiarly significant.

Washing (or baptizing) with water, was long used before our Lord's time, not only as a common action, but as a religious rite. It was so used even in some heathen countries ;* and still more among the professing people of God, from the earliest ages. It was prescribed by the law of Moses in almost all cases of ceremonial pollution, and on all occasions that called for peculiar purity. It was customary among the Jews to admit proselytes into their church by baptism, and even their own female chil-dren.f In conformity to this sacred custom, John, the harbinger of Christ, who was sent to proclaim his approach, and prepare the way for his coming, admitted persons his disciples by the same rite. A rite which our Lord himself owned, and honoured,

• Matt.iii. II. b Mark z. aa

• By baptism, disciples were initiated into the secrets of Mytbra and Isis, and the priests of (.otyttos were called Bapt», because by baptism solemnly admitted into their office.

by submitting to it; and that as a part of righteous*-

uess. Water baptism then, when our Lord appeared,

was no new thing: it had been applied, in every age of the church, and especially under the Mosaic dispensation, to religious uses. For this reason, among others, our Lord might probably choose it, as one of his institutions; thereby showing, that the spirit of his gospel was not a spirit of innovation and contradiction. And this institution he bequeathed to his church at his departure, as a sacred depositum, to be preserved pure and entire, without further alteration, till his second coming.

The nature of this ordinance, then, it will be proper more particularly to consider.

Those ordinances of worship which are moral, and of natural and perpetual obligation, have no difficulty in their explication, (we readily understand what praying, and praising, and reading the word of God are,) but those institutions which Rrepositive^ require a fuller illustration. Concerning them, the question should be asked, Wliat mean ye by this service? (as concerning the Lord's passover, Exod. xii. 26.) And the rather, because unsanctified understandings are so unapt to receive, and so prone to mistake, such institutions. It is a lamentation, and shall be for a lamentation, that in a Christian nation there are so many who bring their childreq readily enough to baptism, and would take it very hard if it were denied them, who yet understand no more of the ordinance, than that it is the custom of their country, and the usual time of naming their children, and treating their friends. It is therefore requisite to inquire a little into the true nature of this ordinance. And,

First. In general, it is a sacrament.

This indeed is a Latin word, and therefore not to be found in the Scriptures; but it is a word which

t The Jewish doctors had a tradition, that when the Messiah should come, there would be so many proselytes, that tbejr cojild not be circumcised, but should be baptized.

A TREATISE ON BAPTISM.

the church has long used, and therefore we willingly receive it Among the Latins, it was ased to express an oath; (which has ever been accounted a sacred thing;) and more particularly dLmiUtary oath; the oath which soldiers took to be true to the government, obedient to their generals, and never to quit their post, or run their colours.

Waving a discussion of the several definitions of a sacrament, we may acquiesce in Paul's description of one, Rom. iv. 11. where speaking of circumcision, (the initiatory sacrament of the Old Testament,) he calls it a sign, and a teal of the righteousness of faith.

The tree of life was a sacrament to Adam in inno-cency; a sign and seal of the covenant of works; Do this and live. Since the fall (by which our intellectual faculties are sadly depraved, and the veil of flesh thickened) we have much more need of sacraments ; outward and sensible representations of things spiritual, to carry them home with the greater clearness to our understandings, with the more convincing certainty to our faith, and with the stronger impression to our affections. When the sanctified soul shall be released from the body of flesh, or when re-united to it refined and made spiritual, there will be no need of sacraments. These glasses shall be laid aside, when we shall see eye to eye, the distant object being brought nearer, and the debility of the organ cured.

But in the mean time, we are, with a cheerful thankfulness, and a ready compliance, to acknowledge the great goodness of God, in condescending to lisp to us in our own language; and to represent, seal, and apply to our souls things spiritual, by those things which are natural and ordinary. Thus doth Christ, in the sacraments, tell us earthly things, (as some understand John iii. 12.) i. e. spiritual things clothed with earthly expressions; (as there the mystery of sanctification by the metaphor of a new birth;) and if we do not believe, and understand, how should we apprehend those things, if they were spoken to us in their own abstract and simple notions, and in the language of the upper world ? God, in the sacraments, speaks to us after the manner of men; uses similitudes ;' not only to our ears, as by the ministry of the prophets, but to our eyes, that, if it be possible, spiritual things may that way insinuate themselves into, and get possession of, our hearts.

Thus it hath pleased God to deal with men, in bis covenant transactions with them. When he made a covenant with Noah and his sons, never again to drown the world, or interrupt the succession of day and night, he gave them a sacrament,

0 Hob xii. 10. * Sacranients &re verba titibiUa^ opara avy,fio\a tmv vo«/icyMv. t Thia, Alice Driver, one of the Teinale martyrs, urged to her examiaerB, when she was pressed to give her opioion of the sa-

the how in the clouds; (Gen. ix. 12,13.) whiclidoibc-less was there before, (whenever there wa.i a tiU disposition of the air,) but never till then atoknv the covenant. Sacraments are instituted to be,

I. Signs.

Not natural signs, as smoke is a sign of fire, W.i voluntary and instituted. Not pareiy intelleeaul signs, as the sign of the prophet Jonas, bat seosiblej and visible.* Not signs barely for memorials, asi the heap of stones in Jordan, but signs that do exhibit, and, as instruments, convey. So that the es^ sence, or formal nature, of a sacraoaent, doth coosii^ in a relative union between the sign and the thi^ signified.t

II. Seals.

Not bare signs, as the map of a lordship rep»^ sents that lordship to every one who looks npoa K;i but such signs as deeds, or charters of feoffmeat, sealed and delivered, which convey the lordship ts the feofiee, upon such conditions; and give himtj right and title to the premises, to all intents ao^ purposes, upon the performance of those condition!. Thus the rainbow, Gideon's fleece, the coal froa the altar that touched Isaiah's lips, and many otivis, were not only signs signifying, but signs coDfinnifl^, the promises to which they were annexed.

But not to expatiate in this large field, letns confine our thoughts to tiie sacrament of baptism. Ic which (as the nature of a sacrament requires) then is a sign, and the thing signified by it

I. A sign.

And that is washing with water. The eUmtni \i water; the action, washing with that water. Atul here, if we inquire why this sign was appointed for the ordinance of admission, tbis and do other, it must be referred to the will of the Lord Jesas, who instituted it. And his will, in this as in every thing else, is most certainly his wisdom, Bo( it may be useful to observe what kind of a sip it is. And,

1. Washing with water is a common thinn:; common to all persons, to all times, and therefore iiii; chosen to be stamped for an ordinance, whereby to admit persons into the belief of the common siMm. Jude 3. Such the gospel salvation is. Therefore, in the other sacrament, eating and drinking are the sacramental actions, which are also common actions, used by all the world ; for Christ is a Saviour to all, and whoever will, may come and take of the mters of life.

As long as the church was confined to one peopl^^ the sign of admission was a thing very oDosual. perhaps to note the peculiarity of that dispensa-

crament of the altar; she asked, Wliat is a sacrsmentt and beiss answered, It is a sigo t Very true^ (said she,) theo it ii not t'l' thing signifled.

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1147

tion ; but now the Teil is rent, and the partition wall taken away, Infinite Wisdom hath appointed the common salvation to be sealed by a common action.

2. Washing with water is a cheap tiling.

It pats us to no expense; which may intimate that the poor are welcome to Christ as well as the rich. If he had intended to have taken the rich only into the bond of the covenant, he would probably bave appointed some costly ordinance of admission, which would have been more agreeable to the .state and spirit of the rich, and within the reach of them only: but God hath called and chosen the poor of this worlds In point of acceptance with God, rich and poor stand upon the same level; and therefore; since the poor cannot reach a costly ordinance, God will have the rich stoop to a cheap one. The ceremonial institutions were many of them chargeable; and good reason, because that dispensation had more of the promise of the life that now is. When God had freely given the Israelites so good a land, houses full of all good things, (a very considerable grant in that covenant,) they could not complain, if he required, as a chief rent by way of acknow* ledgment, the lambs out of their flocks, and the bullocks of their stalls. And yet even then, in divers cases, poverty was considered, as Lev. xii. 8. But now, under the gospel, the appointments are cheap. Christ will reject none for their poverty. As in other things, so in holy ordinances, rich and poor meet together.* In Christ Jesus there is neither bond nor free.^

3. Washing with water is a plain thing.

And the perfection of a gospel ordinance lies much in its simplicity. Baptism is an ordinance which will neither puzzle the understanding with the intricacy, nor burthen the memory with the multitude and variety, of its circumstances. It is a highway, and a way not hard to hit, the way-faring men, though fools, shall not err therein.' The institution of the water of purification, appointed by the Levitical law, was attended with so many nice circumstances, to be religiously observed, as did not only clog it, and make it difficult, but cloud it, and make it obscure. It was so with the other ceremonial appointments. But the New-Testament baptism is plain. Nothing appointed, but only. Go and baptize them: the necessary circumstances are left, partly to Christian prudence, and partly to the directions which the nature of the thing gives. And for additional ceremonies, the institution knows none. It should seem, that some have thought it too plain to please the luxuriant fancies of men of corrupt minds, and therefore have been patching and painting it, and tricking it up with their own inventions, adding I know not what significant (or rather insignificant) ceremonies of their own: (witness the Roman ritual;)

d Jam. iU 5. « Prov. xxll. S. f Oftl. iii. 11. r Isa. xxxt. 8. h Gal. iv. 3. I Matt zi. 38. k i Kings v. 13.

but our great Master, who came to abolish the law of commandments, and to introduce a spiritual worship, I am confident, will, another day, give those no thanks who think so meanly of the comeliness he hath put upon his spouse, as thus to dress her up in the tawdry attire of a harlot; as if that would improve, which doth indeed impair and spoil, her beauty.

4. Washing with water is an easy thing.

It was not a causeless complaint that was made of the ceremonial law, that it was a yoke, which neither their fat hers j nor they, were able to bear.^ Those who are under it are said to be in bondage to the rudiments of this world. And some think, it is this which our Lord supposes those to be weary of and heavy laden with,^ whom he invites to submit to his yoke, (i. e. his institutions,) as very easy and light. And, certainly, in this ordinance there is nothing hard or uneasy; no burthen of which there is the least pretence to complain. Indeed, such are the privileges which attend the ordinance, that if our Master had bid us do some great thing, would wq not have done it, rather than come short of them 7*^ Much more, when he only saith unto us, Wash and be clean; wash and be Christians.

6. Washing with water is a safe thing.

The ordinance of admission under the law was a painful and bloody rite, and proved fatal to the unwary Shechemites; but there is neither pain nor peril in baptism. The Lord hath made it appear that he is/or the body, by appointing an ordinance so consistent with its ease and safety. It is so safe, that it may be applied to infants, without the least difll-culty or danger; a presumptive evidence, that Christ designed it for them.

6. Washing with water is an expressive and significant thing.

So it hath been reckoned in other cases; and so it is in this institution. How could it be otherwise* when chosen by Infinite Wisdom, by him who did all things well? Though the significancy of it ariseth from the institution, yet it hath a peculiar aptness so to signify.* But this brings us to consider,

II. The thing signified; the substance represented by this shadow.

This, like the kernel in the nut, is the main thing in the ordinance, viz. the meaning of this service. Now the outward sign is such, as that we are purely passive therein; washed with water; not washing ourselves; which intimates, that the chief thing Intended to be signified, is that which God in the covenant doth for us, (the communications of his grace and favour, in which we are receptive,) and our obligations and engagements to him, only by way of necessary consequence. The washing with water implies the doing of something/ar us, and upon us ; whence we infer, something to be done by us.

• Neque in sacramentaUbus spedebii8,quiB9ivit Dominus dig. Ditatem aed apUtudinein.

A TREATISE ON BAPTISM.

1. Tbe water in baptism signifies the blood of Ckriti; and the sprinkling of that for justification. The tcMuAtfi^ of the bodp with pure water, represents ike sprinkling of the heart from an evil eonseienee. One greBi promise of the new covenant is, tkat God will be merciful to our unrighteousneee, so that the seal of the covenant, as it is a covenant of reconciliation, is principally intended to be the seal of a pardon. Hence, the Nicene creed supposes the remission of sins to be principally intended in baptism: I believe in baptism for the remission of sins. Now, for as mach as sin is pardoned, only in and through the merit of Chrisf s death and sufferings, that pardon is signified, and sealed, by washing with water, which represents the application of Christ's blood to the soul. The blood of the legal victim was necessaiy to make atonement, (Heb. ix. 22.) thete-fore the benefits of redemption are often attributed to the blood of Christ, as the meritorious and procuring cause; especially remission of sin. See 1 John i. 7. Tike blood of Christ cleanseth us from all sin; and Rev. i. 6. Washed ns from our sins in his own blood. And his blood, in allusion to the legal purifications, is called the blood of sprinkling, Heb. xii. 24. Compare Heb. ix. 13, 14. Cyril calls baptism the antitype of Christ's sufferings. His passion, with the fruits and benefits of it, are represented and applied, in this ordinance, by washing with water. Hence Ananias's exhortation to Paul, Arise and wash away tky sins, Acts xxii. 16. It is generally supposed to have been in the person of the suffering Jesus, that David complained, / am poured out like water, Ps. xxii. 14. And there is something of the same metephor in that expression. He poured out kis soul unto deatk, (Isa. liii. 12.) as water was poured out, especially in sacrificing. See 1 Kings xviii. 36. compared with 1 Sam. vii. 6. Thus was a fountain opened, the rock smitten, that thence streams of water might issue for the use of Israel. In baptism this is applied. So that therein, the forgiveness of sins, upon repentance, is sealed by the application of Christ's blood.

It is observable, that the grant of remission is, in both the sacraments, signified and applied, by something that primarily represents the blood of Christ, by which that remission was procured ; in baptism by water, in the Lord's supper, by wine. The design of God herein, is to convey spiritual and heavenly blessings to us, in such a way as may most advance the honour of Jesus Christ, and recommend him, and his salvation, to our esteem and affection. He will have us to see all the precious privileges of the new covenant flowing to us in the blood of Jesus. In the water of baptism, we may see (pretium san^ gvinis) the price of blood, written upon all our benefits ; which should engage us to prize them, and to

U Cor. vL II.

B I Cor. i. 30.

glorify God with them. It is ike blood of these an. saith David ; (1 Chron. xi. 19.) only blood expav^; but this is the blood of the man Christ Jesus ; bkMl actually shed. What a value then should we pe upon it!

2. The water in baptism signifies the Spirit aid grace of Christ, and the sprinkling of that for suk-tification.

It must signify this, as well as pardoo by ifc? blood of Christ, for they are inseparable 4n the application of them. Ye are washed, (saith the apostle,) vis. in baptism, which signifies, both that yr sr sanctified, and that ye are justified-} for they alvajs go together. The water and tke blood came togftfer out of the pierced side of the dying Redeemer, Joha xix. 34. Wherever Jesus Christ is made rf da rigkteousness to any soul, it is certain, that h« is made of God, unto that soul, sanetifieaiion.'^

Fallen man is to be looked upon, not only as goihr. but as defiled; not only as liable to the paaishmeflt of sin, but subject to the power and dominion of sin; and therefore as standing in need, not only of a re-l^ve change, in justification, by the rigfateousoe^ of Christ imputed; but of a real change, in saocti-fication, by the grace of Christ implanted. And dtis also is signitied in baptism: which is therefore called tke wasking of regeneration. Tit. iii. 6. Yea, oot only signified, hvX sealed wi^ applied, coaditionalU. As is the promise, so is the sacrament; the seal €»pe-rates, as it is led and directed by the words of the deed to which it is affixed. Now the promise is. Turn ye at my reproof, bekold IwUlpour oui my spint unto you: those who are baptized may, upon thiar turning, therefore, plead their baptism as the seal of that promise.

Now these two, the blood of Christ, and the Spi. rit of Christ, include all the benefits of redemptioo: some are the acts of God's grace/or us, others are the work of God's grace in us ; and both these are signified and sealed in baptism. If then we be not wanting to ourselves, we may from our baptism feteh a comfortable assurance, that God will not be wanting to us. That we might have strong consolation, he has instituted a sign, apt and proper, to signify these two main springs of our comfort and happiness, the merit and grace of Christ; and tbe particular application of them to us. For bein^ baptized into Christ Jesus, we are baptized into kis deatk.''

Second. Having thus opened the nature of this ordinance in general, as it is a sacrament, we come next more particularly to inquire into the meaniof of this service.

And our best way will be, to have recourse to tbe institution, which gave it being as an ordinance, and put the stamp upon it Bring the word to tbe

■ Rom. vi. 3. &.

A TREATISE ON BAPTISM.

n4»

ment, and that makes the sacrament As the iro-ssftion of the seal upon the wax» and the solemn livery of the instniment so sealed, pats a gpneat iae on that, which, otherwise, is bat a mean, com-m Ihinf^. And therefore, as from the institution ( must take wmrrani for tiie practice, so from the stitution we mast take light, toachin; the natare the ordinance. When a question was put to onr vrd Jesus, by the Pharisees, concerning marriage,

refers them to the institution and original law, [att. xix. 3, 4.) to teach os to go by the same rule

other ordinances. Run up the stream of the ofo-rvation (which in a long course sometimes con-icts filth) to the spring of the institution, and see \at it was from the beginning* We are taking that ethod, in the explication of this ordinance. The institution of baptism was at Christ's sixth ^pearanc^ after his resurrection, vis. that at the lountain in Galilee, not only to the eleven, but to lany others of the disciples, probably the five hun-red brethren, spoken of 1 Cor. xv. 6. He had men-oned this appointed meeting, both before and after is resurrection: and whereas most of his other ap-earances were occasional and surprising, this seems ) have been solemn and expected. And here, the 3ar evangelists explain and enlarge each other, latthew, who wrote first, gives the fullest account, chap, xxviii. 19,20.) Go ye, therefore^ and teach U nations J baptizing than in the name of the Father, md of the Son, and of the Holy Ghost; teaching them 0 observe all thinge whatsoever I have commanded gou: ind, lo, I am with gou alwag, even unto the end of the vorld. Where, we have not only a warrant to nake baptism lawful, but an order to make it a iaty.

1. He premiseth his own authority; his commis-uon under the broad seal of heaven, (v. 18.) All power Is given unto me in heaven and in earth.

As a divine person, all power was originally and essentially his; but as Mediator, all power was Siven him. What that power more especially was, be himself tells us, (John xvii. 2.) nou hast given him power over all flesh, that he should give eternal life to u mang as thou hast given kim. So that this mediatorial power was an authoritative disposition of the eteroal states of the children of men, (Rev. i. 18.) the keys of hell, (or the unseen world,) Including the keys of heaven too. The world to come was put in subjec-twn, not to angels, but to Christ, Heb. ii. 5. Jesus Christ is set (fixed, inaugurated, enthroned)King upon the holy hill of Zion ^ constituted absolute sovereign in his church; invested with legislative power. As King^, he hath sole authority to institute and appoint ordinances which shall be binding; and it is certainly a daring, and very unjustifiable, presumption, for any creature (though calling himself by ever so

• Ps. ii.«.

P Phil. ii. &

great and pompous a name) to assume to himself a like power in the church. To institute ordinances is Christ's prerogative, and a branch of his glory which he neither doth nor will give to another. Our Lord Jesus glorified not Atm#tf(^ herein, but was called of God to it, (Heb. v. 4, 6.) and his call was completed when he was raised from the dead. Then it was that the Father said unto him. Thou art mgSon, this dag have I begotten thee* Compare Acts xiii. 33.

It was after his resurrection that our Lord claimed all power. We read of power given him before, (Matt. ix. 6.) pouter to forgive sins —c^nmov ixu; but here — waoa dinota, all power. It was by dying that he won the name above every name,^ Now he was entering upon the exercise of his authority; was hastening to the far country, to receive for himself a hingdom.^ It was part of the glory which he claimed as the recompence of his sufferings, John xvii. 4, 5*

Power in heaven and in earth, i. e. in all places: heaven and earth comprehend the whole universe. Gen. i. 1. Jesus is the only universal monarch. He has power in heaven over the angels, (Eph. i. 10.) and power on earth to subdue the Gentile world to his sceptre.

2. He directs his commission to the apostles and their successors. (Compare John xx. 21. As the Father hath sent me, so send I you: which speaks not equality of power, but similitude of mission.) Having showed how the Father had sent him, he here sends them. Go ye: ye apostles, primarily; (for they were the master-builders who laid the foundation;) including, likewise, their successors in the pastoral office to the end of the world. Ministers are the stewards of this, as well as the other mysteries of God J And much of the wisdom and goodness of our Lord Jesus Christ appears in his appointing such officers in the church. Now he was ascending on high, he gave gifts unto men ; and they were precious gifts; not only apostles, prophets, evangelists, (extraordinary ministers,) but pastors and teachers, (ordinary ministers,) to continue in succession to the end of time. Though the keys are said to have been given to Peter, perhaps because he was the first who opened the door of faith to the Gentiles, yet all the apostles, and in them all Christian ministers^ were invested with the same power; John xx. 23. a power of admitting into the Christian church, according to gospel terms. Nor need we contend for an uninterrupted succession, in a right line, from the apostles; for this power is not received from the ordainers, but from Christ; and ordination is only the solemn designation, approbation, and be-^ nediction, of a person judged duly qualified to be the subject of this power.

3. He extends their commission to all nations. Go ye: a word of command and encouragement;

q Luke xix. IS.

r I Cor. iv. I.

A TREATISE ON BAPTISM.

Go and fear not; have not I sent you ? Those whom Christ sends, have often need of encouragement against their fears, when those whom he sends not, ran with boldness. These words broke down the partition wall, which had so long kept out the Gentiles. Hitherto, in Judah only was God known; a little spot; bnt now the veil is rent, and the despised Gentiles admitted into the holiest. The baptism of John was only for the Jews; the morning star appeared only in that horizon; and even the Son of righteousness, while rising, was pleased to confine his influences to the lost sheep of the house of Israel. When he first sent out his disciples, he charged them not to go into the way of the Gentiles; (Matt. x. 5.) but now the commission is enlarged, Go ye into all the world, Mark xvi. 16. The enmity between the Jews and Gentiles had been very great; but that enmity was now slain, and they both became one sheep^ fold, under the great Shepherd and Bishop of souls.

Teach all nations; i. e. all whom ye can reach. Exclude none out of the church who are willing to come in, i. e. none who do not exclude themselves. And accordingly, their sound did go into all the earth, and their words to the end of the world, Rom. x. 16. The heathen were g^ven to Christ for an inheritance; and therefore he sends bis apostles into all the territories of his dominions. He having purchased, they must profler, a common salvation.

4. The commission itself is, Go, teach all natioru, baptizing them in the name of the Father^ and of the Son, and of the Holy Ghost.

Here is our warrant, without which we would not, we dare not, baptize. The word which we translate teach is, paBtiriwart, and I think is not well translated. It is a different word which is used v. 20, teaching them to observe, htiawcovrtQ — Go, disciple all nations, I think it should be rendered.* Make them my disciples, i. e. admit them my scholars. I find the word used only here, and in two other places; viz. Matt. xiii. 62. every scribe (jiarrfTivOitc) discipled nnto the hingdom of heaven, (i. e. a Christian scribe, or such a disciple of Christ as is arrived at the standing and proficiency of a scribe,) is lihe a iium that is a householder: and Matt, xxvii. 67. concerning Joseph of Arimathea, oc rat ovroc tfiaOtirtwre rw Ii|tf«, one who had given up himself as a disciple to Jesus ; had discipled it, or been ranked among the disciples of Jesus; or (as some understand it) had discipled others to Jesus. So that the word here must signify, to make disciples, as the phrase is John iv. 1. i. e. to admit them into the school of Christ. Thus a Jewish ear would readily apprehend it; for, as Lightfoot observes, discipling was not of persons already taught, but to the end that they might be taught. And in their schools, a person was made n^eSn, a scholar, or disciple^ when he gave

• Discipulate (aaith BuUinger, with an apology for the hanb-

np himself to be trained up by rach a nsi^ Praselytum mefae, ut me doceas.

I insist so much upon the right sense of tbe wed not only to vindicate the text from the iniwtafcf e( those, who will have none baptized (of wbofnsoertsr bom) till they are thoroughly taught, groanding it cb the words of the institution; (which, if rigbtly Eetr-lished, would intimate no such thing; for tlKMs:li infants are not capable of being taught, thev sk capable of being discipled;) but also, from hente. to explain the nature of the ordinance. Which t&,

I. A solemn admission into the visible church ol Christ. Go, disciple all nations; open tbe door to them all; and those who are willing admit by btpi tizing them; let that be the sign and ceremooy of admission.

II. A seal of the covenant of grace. SapHxhi^ them in (or into) the name of the Father^ mmd of tU Son, and of the Holy Ghost. So that we need look no further for the meaning of this service.

I. Baptism is an ordinance of Christ, whereby tkfi person baptized is solemnly admitted a member cf! the visible church.

It is a discipling ordinance. The professors <^ the Christian religion were first called disciples, till at Antioch the name was changed, and they weir called Christians, Acts xi. 26. To disciple all nations then, (to speak according to the change «f the title,) is to Christianize all nations. So that baptizing is, as it is commonly called, (sig^iificaiith enough if it were duly considered,) Ckristenatf. Not making a person a Christian, ta foro Cetii—h the judgment of Heaven, but declaring him a Christian, in foro ecclesite —^in the judgment of the chnrcl!.

1.1 say of the visible church.

Not of the invisible church, (as it is called,) tie church of the first-bom whose names are written n heaven, but the visible church; comprehending all that profess faith in Christ, and obedience to him. Many are baptized, and so taken into that number, who yet remain in the gall of bitterness, and the ivd of iniquity; witness Simon Magus, Acts viii« 13, 23. But, de secretis non judieat ecdasia —tbe church does not judge the secrets of men. Baptism is an ordinance of the visible church, appointed for the admission of visible church membeis; admission, not into the internal communion, but odIj into that which is visible and external, in the profession of faith, and participation of sacraments.

2.1 say the visiUs church, meaning the catholie universal church.

Baptism is not to be looked upon as the door of admission into any particular church. The eunacli could not be admitted into such a church, and yet was baptized. And hence appears the mistake of those who maintain, that because they were baptized

neas of tbe word) stve facile mihi discipulos.

A TREATISE ON BAPTISM.

1151

to the chareh of England^ tbey are therefore bound sver to leave it, nor attempt any alterationa in it. 3. He who seriously professeth faith in Christ, id obedience to him, bat is not yet baptized, hath sort of church-membership, but remote, imperfect, id irre^iar. Many in the primitive times, upon mistaken apprehension of the unpardonableness ' sin committed after baptism, deferred it long, ome even till the dying moment,) who yet are not » be looked upon as outcasts. Many of the martyrs led in the state of catechumens. So that baptism oth not give the title, but recognize it. Only educe le power into act, and complete that church mem-ership, which before was only (in fieri) in the oing.

Now, when I say that by baptism we are brought ato tbe church, I mean,

1. That we are added to the number. Thus, Acts ii. 41.) those that were baptized, are said to •e added to tht ehureh, u e. to the number of visible relievers. The number of the church militant is laily decreasing by death; baptism is appointed for ilUng op the vacancy, that there may not want a :hnrch to stand before the Lord on earth, while the lun and the moon endureth.

2. We are entitled to the privileges of the church. Church privileges are either such as are peculiar

to true believers, even union and communion with Christ in grace and glory, and fellowship with the leather, and with his Son, by the Holy Ghost; (and though baptism does not give a title to these, it seals and ratifies that title to true believers;) or.

Such as are common to visible believers. And these, baptism, duly administered, doth entitle us to, and invest us in.

Now the privileges of visible church-membership inrbich baptism confers, are such as these:

1. Honour. To be set apart among the peculiar people, and numbered among the chosen. Is it not an honour to bear the name, and wear the livery, of the Lord Jesus ? to be called Christians, a people Bear unto him ? To be baptized, is a great prefer-meot; it is to be enrolled in a very honourable corporation ; admitted into a society upon all accounts truly great and noble.

2. Safety. The visible church is under God's peculiar care and government. He is a defence upon «// itt glory.* Those who are taken into the church (to borrow the Jews' expression) are gathered under the wings of the Divine Majesty; and so are often sheltered from those calamities to which others lie exposed. Baptism is compared to the ark (I Pet. iii. 20, 21.) which sheltered even Ham from the universal deluge. It is a privilege to be on the protected side.

3. Communion. Baptism gives a title to the or-

• Isa. It. 5,8.

dinances. Those who were baptized, we presently find in the apostlei doctrine^ and fellowthip, and in breaking of bread, and in pragers. Acts ii. 41, 42. The word, and prayer, and the Lord's supper, and church fellowship, are the ordinances which those who are baptized may (as they become capable) lay claim to. And is it not a privilege to be interested in the ministers of Christ ? Paul, and ApoHos, and Cephas; variously gifted, but all their gifts bestowed upon the visible church, and intended for the good of its members ? the labours, the sufferings, of ministers, for the church's sake ? See 1 Cor. iii. 22. and Eph. iv. 11,12. Is it not a privilege, to be a partaker of the prayers of all the churches ? to be remembered by them at the throne of grace, as one with them ? Js it not a privilege to sit down with them at the table of the Lord ? to be admitted to that feast, that altar, which they have no right to eat of who serve the tabernacles ? Is not the communion of saints a privilege ? to have a share in the friendship and affection of all who fear God, and the right hand of fellowship in all the ordinances ? to be with those among whom Jesus walks, and with whom God is of a truth ? to have a nail in God's holy place ?

4. Opportunity. The lively oracles are committed to the visible church. It is in the church that the ordinary means of salvation are; he hath showed his word unto Jacob: there God is known, and kis name is great: there the jogful sound is heard; and blessed are they that hear it.^ The visible church, though it is not the fountain of truth, (as the papists would have it, deriving the authority of the Scriptures from the dictates of the church,) yet is the channel of conveyance. It is the pillar and ground of truth; (both the body and basis of the pillar;) not as the pillars of a house, on which the house is built, (for in this sense, the church is built upon the truth, not the truth upon the church,) but as the pillar, which hath an inscription upon it, or to which a proclamation is affixed, it holds forth to the view of all what is so put upon it Thus the church is the pillar of truth. It is a great privilege to be taken into the church, for that is the Goshen, the land of light; out of which there are no ordinary means of saving knowledge. Those who are taken into the church, have gospel discoveries and gospel offers made unto them: and (which is a great advantage, and contributes to the efficacy of the word) by being admitted into tbe church, gospel offers have more hold of them thaorwhen they were without.

3. We come under the laws of the church. Not of this or that particular church, but the universal church. I mean, that being admitted to the privileges, we are engaged to the duties, of the communion of saints.

t Pg. cxlvii. 19.20.

A TREATISE ON BAPTISM.

The laws of the cbarch are; to own the ministeni of it, and to esteem them highly in love for their work's sake; to adhere to its ordinances, and to receive, observe, and keep them pure and entire, as part of the church's treasure; * to keep to the fellow-ship of the saints, not fwtMng the tusembling of ourselves together, but exhorting one anotJier daily ; to do fcood in an especial manner to the household of faith, i. e. to all in every place, who call upon the name of the Lord Jesus, both their Lord and ours ; to own all baptized Christians as our brethren and fellow-members ; and to comfort and edify one another, as we have ability and opportunity. Thus baptism is an ordinance of admission into the visible church. It is also,

II. A seal of the covenant of g^ce.

This I gather from those words of the institution, baptizing them in (or into) the name of the Father, arid of the Son, and of the Holy Ghost,

For the opening of this, I shall endeavour to show what the covenant of grace is; and then, (from the words of the institution,) how baptism is a seal of this covenant.

1. What this covenant of grace is.

A covenant properly signifies, a voluntary compact or agreement between distinct persons, touching the disposal of things in their power, to their mutual content and advantage. But when we speak of God's covenanting with men, we must remember that he is the sovereign Ruler and Owner of mankind, and therefore, that his transactions with us are not mere covenants, as amongst men, between equals, or at least between persons who were antecedently disengaged. No, God is the lawgiver who hath authority to save and to destroy,'^ But the revelation of his will, which he hath made, for the direction of our duty to him and our expectations from him, is there* fore called a covenant, and proposed to us under that form, because infinite goodness would deal with us in a rational way; and thus draw us with the cords of a man; (such cords as men are used to be drawn with;) and that his righteousness in the ruin of the refusers, might be the more magnified.

The same revelation of the will of God concerning man, may be considered, therefore, either as a law, backed with promises and threatenings as sanctions, and so there needs not the creature's consent; or as a covenant, and so there must be a restipulation from the creature. Now the sacraments relate to this revelation, as a covenant, i. e. a promise upon a condition, to which the stfcraments are annexed as seals. The promises are, of reconciliation, relation, and recompence; the conditions are, faith, repentance, and sincere obedience to the whole vdll of God. This covenant is founded on free grace, and purchased by the blood of Christ. It was re-

• The Kci^qXia of tbe family.

vealed, at sundry tisnet, and in diverg mammers, to the Old-Testament saints; and now, under the liev Testament, may be considered two ways ; viae.

1. In its internal administration: as saviagir closed with by true believers, who join thoBselTs unto the Lord, by a free and hearty eonseot, whic^ entitleth them to the saving benefits of this ooveaaBt And it is not to this, that the sacraments are Kfifxth priated: for we find Simon Magus baptized; asd multitudes on the left hand of Christ at the giest day, who had eaten and drank in his presence. Asd the stewards of the mysteries of God would renuia under perpetual doubts and uncertainties, if thcr were to go by this rule in applying tbe seals. Tk Lord infallibly knows them that are his, bat we dt not. In this internal administration, the Spirit is the seal, Eph. i. 13.

2. In its external administration: and so coo-sidered, all who profess faith in Christ, and obedience to him, are in the covenant at large, and have a rigit to the seal. As the church of the Jews; wUk smamf of whom God was not weU pleased; yet to tkemt perlam-ed the adoption, and the glory, and the gtoim^ of the law, and the service of God, and the promioes, Rool ix. 4.

Now the sum and substance of this covenant is, that GodwiU be to us a God, and we shall be to kim * people, Heb. viii. 90. This] is frequently set down in Scripture as the abridgment of the oovenaat; which includes all the other promises and conditions. All the privileges of the covenant are saia-med up in this one, that God will be to us a God; and all the duties of the covenant are summed up is this, thai we must be to him a people^ And herein it is certainly well ordered and sure; is all oar salvation, and should be all our desire. I am to show,

2. How baptism is a seal of this covenant.

Covenanting sig^ and ceremonies have generally been used by all nations by which contracts have been confirmed and ratified; and those signs, not natural, but instituted. We call this oidinanee a seal, because with us the usual way of confirming contracts is by sealing: which gives validity to the covenant, and mutual assurance of the sincerity of the covenanters; who do hereby, with the more solemnity, oblige themselves to the performance of the covenant. Now God being wUUng more abundantly to show to the heirs of promise the immutability of his counsel, hath confirmed it, not only with an oath, but with a seal, that by all these immutable things, in which it is impossible for God to lie^ (or to put a cheat upon his creatures,) we might hott strong consolation, who have ficd for refuge to the everlasting covenant, to lay hold on that hope as tbe horns of the altar, Heb. vi. 17,18.

There was a covenanting sign institated by the

• James iv. l.

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1153

Jewish law, which was very significant; in case of a person's binding himself perpetually to his master, ]iis ear was to be bored with an awl to the door-post, by his master, (Exod. xxi. 6.) by which the master engaged himself to continue his protection and pro-irision, and the servant became obliged to continue his duty and obedience. Thus was the covenant sealed. Baptism is the seal of such a covenant between God and man ; an act which obligeth us to be his willing servants for ever. More plainly, when I say that baptism is a seal of the covenant of grace, I mean,

1; That God doth, in and by that ordinance, assure us that he is willing to be to us a God, according to the tenor of the covenant. A sense of our meanness as creatures, especially of our vileness as sinners, might make us despair of the honour and happiness of such an interest and relation; this ordinance therefore is appointed, not only to convince US that God is reconcilable, but to convey to us all the benefits of reconciliation upon gospel terms. This is the covenant, (Gen. xvii. 7.) To be a God to thee, and to thy seed after thee, and in token thereof, (p. 10.) you shall be circumcised. And forasmuch as our defilements by sin are the greatest discouragements of our faith in God as our God, to obviate those discouragements, the instituted seal is a significant sign of our cleansing from those defilements.

2. That God doth, in and by that ordinance, engage us to be to him a people.

His creating us, and preserving us, and all the gracious methods of his providence concerning us, engage us to be to him a people : because he made us, and not we ourselves, it follows, that we are his people, Ps. c. 3. But he doth by this ordinance lay a stronger and more explicit tie upon us to be his; bores our ear to his door-post; takes us to be a people near unto him ; obliges us, not only by the bond of a law, but by the bond of a covenant, to be his. And all little enough; our corrupt hearts are so very treacherous and deceitful, and the enmity of the carnal mind so strong and inveterate. And because our cleansing is a necessary qualification for this relation, we are thus taken to be to God a pegple, by washing ; for he purifies to himself a peculiar people.^ The church must be sanctified and cleansed, with the washing of water ."^ We must first have our consciences jntryed from dead worhs, before we can acceptably seree the living God.* God doth in this ordinance, as it were, lay hold of us, set us apart for himself, and bind us to our duty; that if afterwards vre be tempted sacrilegiously to alienate ourselves from him, and to serve under the opposite banner, the abiding obligations of this ordinance may help to keep us steady.

/ will be their God, and they shall be my people, is

r Tit. il. H.

4 B

w Eph. V. 36.

the nieaning of this service. It is a seal to those articles of agreement, which we find engrossed in the Scriptures, between God and man. An ordinance in which we are marked for God, and receive his image and superscription; marked for his service, marked for his salvation.

This being laid down in general, I now proceed to open it more particularly, from the institution ; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. That is,

1. By authority from the Father, Son, and Holy Ghost.

All the Persons of the blessed Trinity concur, as in our creation, (Gen. i. 26. Let us make man,) so to our redemption, salvation, and consolation. If we ask the question which Christ put concerning John^s baptism, The baptism of Jesus, is it from Heaven or of men ? it must be answered, Itisfrom Heaven, Which stnmps a very great honour upon the ordinance. Though to a carnal eye it may appear mean and contemptible; yet looking upon it as beautified with the sacred authority of Heaven, it appears truly great: and it is comfortable to those who are called to be stewards of the mysteries of God, that they act by an authority which will bear them out.

2. Invocating, or calling upon, the names of the Father, Son, and Holy Ghost.

To do what we do in the name of God, is to sanctify all we do by prayer. So great an action as this, doth in an especial manner require that solemnity. It is prayer which fetcheth down that presence of God with the ordinance, and that blessing of God upon it, which is really the beauty and grace, the life and efiicacy, of the ordinance.

3. There is more in it than this: we are baptized (cicovofia) into the name of the Father, and of the Son, and of the Holy Ghost: i. e. in token of our believing in God the Father, Son, and Holy Ghost.

It is said, (1 Cor. x. 2.) that the Israelites were baptized, tic rov Mcumiv— into Moses ; which refers to (Exod. xiv. 31.) they believed Moses, or in Moses. Faith has in it an assent of the understanding, and a consent of the will; so that to be baptized into the name of the Father, and of the Son, and of the Holy Ghost, is to be baptized into a solemn profession of these two things.

Our assent to the gospel revelation concerning the Father, Son, and Holy Ghost; and our consent to a covenant relation to these divine Persons. God the Fatlier, Son, and Holy Ghost, the Three Persons in the ever blessed Trinity, are in the New Testament not only made known, but tendered and offered to us. The gospel contains, not only a doctrine but a covenant, and by baptism we are brought into that covenant. The Jews were baptized into Moses, i. e. were thereby committed to the conduct of Moses: and so

X Heb. is. U.

A TREATISE ON BAPTISM.

(Cor. i. 13, 16.) Paul pleads, that he baptized few or none, for this reason, lest they should say he baptized in his own name, i. e. into himself, and his own guidance as their ruler. So that to be baptized in the name, is to be solemnly devoted, and dedicated, to the Father, Son, and Holy Ghost,

Now this dedication to God, this entering into covenant with the whole Trinity, implies two things:

1. A renunciation of every thing that is contrary to God.

An oath of allegiance to God, as our rightful Sovereign, (and such an oath baptism is,) doth necessarily imply an oath of abjuration of all those powers and interests, which stand in opposition to, or competition with, his crown and dignity in our souls. The dedication of ourselves to the conduct of God, implies an utter disclaiming of the rule of the devil, the world, and the flesh: for what fellowship hath light with darkness, or how can two such roasters be served ? Hence we are said to be buried with Christ by baptism, and planted in the liheness of his death, (Rom. vi. 4, 5.) which intimates our dying to every lost and sin.

In the early ages of the church, when adult persons, who had been trained up under the power of Pagan delusions, were baptized Christians, it was required, that they should solemnly and expressly renounce that heathenism in which they bad been brought up, and disclaim all relation to those gods they had been taught to worship; that none might be admitted, who retained any good opinion of their former idolatries and superstitions; and that those who were admitted, when tempted to apostasy, or base compliances, might be deterred by a serious reflection upon so solemn and express a renunciation : and a form of renunciation, similar to that of the ancient church, the English liturgy still uses. And even those who have laid aside the form of renunciation, as not countenanced by the precepts or examples of Scripture, allow that the renunciation itself is in effect made, being included in that dedication to God, which enters into the essence of Christian baptism.

Our dedication to the Father, Son, and Holy Ghost in that ordinance, then, necessarily implies a renouncing,

1. Of all subjection to Satan's rule. It is throwing off the devil's yoke. The sinful heart is represented in Scripture as Satan's palace, where he resides, where he reigns, where he keeps court, where he keeps garrison. Now our covenanting with God implies, a revolt from Satan's jurisdiction. Baptism wrests the keys of the heart out of the hands of the strong man armed, that the possession may be surrendered to him whose right it is. When, by baptism, we enlist ourselves under Christ's

e Rom. viii. 7.

( Rom. xil. &

banners, we thereby proclaim war with the deviJ and all his forces.

God, in this ordinance, seals to us a deliveraoce from Satan, a rescue out of that house of bondage, that iron furnace, the terrifying and tormenting power of the devil; and we seal to him a compliance with that deliverance, by a steady opposition to his tempting, deceiving power, and a constant disowning of his conduct; keeping ourselves, that we may not be touched by that wicked one, in whom the world lieth,

2. Of all consent to fleshly lusts. The flesh is another enemy against which, in baptism, we declare war. We promise to quit the conduct of that carnal mind which is enmity against God ,-* engaging to be no longer guided by its dictates, and governed by its laws. The water of baptism is designed for our cleansing from the spots and defilements of the flesh. Hence, the apostle urgeth our baptism as a pressing motive to persuade us to the mortification of sin, Rom. v. 2, 3. Those who are baptized into Christ, have professedly/»u< on Christ; and it is inconsistent with our putting on Christ, to make pro-vision for the flesh to fulfil the lusts thereof,^ Being in baptism enrolled among those pilgrims who are journeying towards Canaan, we engage to abstain from, and fight against, those fleshly lusts that war against the soul,^

3. Of all conformity to this present world.

We disclaim, in baptism, the customs of this world as our rule, the company of this world aa our people, and the comforts of this world as our portion. Grotius thinks, that St. Paul hath an especial reference to the baptismal covenant, in that caution. (Rom. xii. 2.) Be not conformed to this world, Bein^ by baptism engaged to conform to the designs and interests of the other world, we must needs be disengaged from a compliance with the counsels and concerns of this world. By this ordinance, we are engaged to swim against the stream of the impieties and follies of the age in which we live. We covenant not to take up with that any good which will satisfy the most of men; not to accept of a portion in this life. We are by Christ delivered from this present evil world, and in baptism we promise never to deliver ourselves op to it again, but to standfast in the liberty wherewith Christ makes us free.

Thus stands our baptismal renunciation; which is notoriously contradicted by every wilful act of compliance with the allurements of the flesh, the world, and the devil. Baptism also implies,

2. A resignation of our whole selves to the Lord.

. This must always accompany that renunciation.

If thou wilt return, O house of Israel, saitk the Lord,

return unto me. Our quitting the rule of sin, and

Satan, and the world, is not that we may be lawless,

r 1 Petii. II.

A TREATISE ON BAPTISM.

1155

but that we may be broaght under the yoke of the Lord Jesus Christ. The tyranny is exchanged, not for anarchy, but for rightful sovereignty. It is not enough that we OYcrrnn the service of the citizen of the country, but w^e must submissively return to oar Father's house. And this part of the covenant is sealed in this sacrament. In baptism we are not only planted in the likenett of Christ's death, but also of his resurrection, Rom. vi. 4, 5.

1. It is a resignation of ourselves, our whole selves; body, soul, and spirit. This is what is given up in baptism. (2 Cor. viii. 5. First gave their awn selves unto the Lord.) It is not a resignation of our estates only, and relations, but ourselves. The soul, and all its faculties; the body, and all its parts, and powers, must be presented, as a living sacrifice. It is a marriage covenant, in which the parties mutually give themselves to each other; and in such a case, if a man would give all the substance of his house for love, (i. e. instead of it,) it would he utterly contemned. I will he for thee, and thou shalt he for me, that is the covenant, Hos. iii. 3. And therefore, in baptism, the seal is applied to the person, signifying the dedication of the man; as livery and seisin, is the lil^iving of the premises intended to be conveyed. Whose I am, is the apostle's acknowledgment, Acts xxvii. 23.

2. It is a resignation to the Lord. That is the meaning of our being baptized into his name. It is declaring that we are his, and subscribing with our hand to the Lord,^ Paul, when he is reproving the Corinthians for saying, / am of Paul, uses this argument, Were ye baptized in the name (or rather into the name) o/* Pan/.* 1 which intimates, that if they had been baptized into his name, they would have been of him. So that to be baptized into the name of God, is to be of God.

Now this resignation or dedication of ourselves to the Lord, is two-fold.

(1.) In respect of duty. We resign ourselves to God, to be ruled and governed by him; to be commanded by his laws without dispute or contradiction : saying, as Paul, (Acts ix. 6.) Lord, what wilt thou have me to do. Other lords have had dominion, but from henceforth^ by thee only will I mahe mention of thy name.^ (2d.) In respect of dependence. We resign ourselves to God, to be portioned and made happy by him. When we swear allegiance to him, we do withal put ourselves under his protection, and profess our expectation of all good from him. Baptism fixeth our eyes upon him, as the eyes of a servant upon the hand of his master,^ not only for. work, but for wages. This is to yield ourselves to the Lord,^ to be made holy by him, and to be made happy by him. And it is no more than We are already obliged to, by manifold ties: only in this ordinance,

h laa. xliv. 5. k laa. xxvi. 13.

4 E 2

I I Cor. xii. 13. 1 Pi. cxxili. 3.

we do more explicitly signify our consent to that, which we were bound to before; and to all the other ties, add an obligation of our own.

Now in the form of baptism, all the persons of the blessed Trinity are named; no doubt, (1st.) To confirm the doctrine of the Trinity ; which, without controversy,' is one of the greatest mysteries of godliness; and, (2nd.) To clear the duty; or that we might the better see, and be affected with, our obligations to these sacred persons; and might from thence take direction, both what to do, and what to expect.

I. We are baptized in (or into) the name of the Father. That is, thereby is sealed our dedication to God the Father; professing to believe that there is a God, and to consent to take him for our God. It is avouching the Lord to be our God.^ And the consent of the will must be guided by the assent of the understanding. We take God to be that to us which he is, and declare our consent to those moral relations, in which he is pleased to stand to us. Now, that which in the creed we profess to believe, in an especial manner, concerning God the Father, is, that he is the Creator: this then must, in baptism, be applied and acknowledged concerning ourselves; he is my Creator. We give up ourselves to him as Creator, in all those relations which result from creation. More particularly, we give up ourselves to God our Creator,

(1.) As our absolute owner and Lord ; to dispose of us by an absolute sovereignty, and to actuate us by an infinite power, (Psal. ciii. 3.) He made us, and not we ourselves^ or, as it is in Hebrew margin, and his we are: put them both together and they complete the argument; because he made us, and not we ourselves, therefore we are not our own, but his. There cannot be imagined any sovereignty so despotic, or any property so absolute, as that which ariseth from creation. He who gave us our being, without any concurrence of ours, may justly call us his own; and may he not do what he will with his own ? That little which ouV parents contributed to our being, only as instruments, produceth so great a power, property, and interest, that the law of nations makes children not to be (sui juris) at their own command: much more is God our owner, who is the fountain of our being. Now in baptism we seal our consent to this, and resign ourselves to him, so as no longer to be our own.^ We receive his mark, his image and superscription, and thereby acknowledge him our Owner.

(2.) As our supreme Governor: morally to rule us, as intellectual free agents, by his revealed law; directing us in, and binding as to, that duty, which as creatures we owe him. We hereby consent, that the Lord should be our lawgiver and our judge;^

m 3 Chron. xxx. 8. o 1 Cor. vi. 20.

n Deut. xxvi. 17. P laa. xxxiii. 33.

A TREATISE ON BAPTISM.

agreeing to it as fit, that be who gave beinfff shonld give law. The language of our baptismal engagement is, Thou art my King, O God!^ It is a self-surrender to the commanding power of his revealed will.

(3.) As our chief good. He who made as, is alone able to give perfection to his work, by making us truly happy. This hath special regard to the darling attribute of God, his goodness; the source of all that good, which can satisfy the soul's desire. As in baptism we own God for our ruler, so we own him likewise for our benefactor. Christ, speaking of earthly princes, saith, Tkey that exercise authority are called benefactors: (Luke xxii. 25.) and they were wont to pride themselves much in the number, compliments, and attendance of their clients, and beneficiaries. Now, to be the Lord's, is to own him for our benefactor, and attend upon him accordingly. Whom have I in heaven hut thee, and there is none upon earth that I desire besides thee/ is the meaning of our baptismal covenant.

(4.) As our highest and ultimate end. The name of God is often put for his honour and glor}', so that being baptized into the name of the Father, seals our engagement to direct all our actions to his glory. This follows upon our regard to God the Father as Creator; for if he is the first cause he must be the last end. If all things are of him, by way of creation, and through him,* by way of providential influence, all things must be to him, in their final tendency and result. In heaven God is, and will be, all in alii* and what is heaven upon earth, but making him our all in all ? Now, the consideration of this should engage us to holiness: we are not our own, and therefore may not live as we please: we are God's, and therefore must glorify him, both with our bodies and with our spirits. It may likewise serve for our comfort. When any thing troubles us, there is great satisfaction in this, that we are the Lord's. David pleads it in prayer, (Ps. cxix. 94.) / am thine, save me. If we are indeed his, no doubt he will look after his own.

2. We are baptized in (or into) the name of the Son.

This seems to have a peculiar emphasis in this administration: and therefore, though the other two are always implied, yet we find this most generally expressed in the New Testament; (see Acts viii. 16; xix. 5. Rom. vi. 3. Gal. iii. 27.) for into his hands the mediatorial kingdom is in an especial manner put. It is to him, that the name is given above every name, and all judgment is committed. Our religion is called, the religion of Christ; the Christian religion. The disciples are from him called Christians, Acts xi. 26. From Aim, the whole family, both in heaven and earth, is named, Eph. iii.

15. And therefore baptism, the ordinance of admission into that family, of initiation into that religion, is fitly said to be, into the name of Christ As those who were initiated into the Mosaic dispensation, are said to have been baptized into Moses, (i. e. given up to God's conduct by the ministry of Moses,) so we are baptized into Christ, i. e. given up to God in Christ Jesus. That is the grand characteristical mark of the Christian religion, of which baptism is the initiating ordinance. The Jews acknowledged God the Father; and they were more agreed concerning the spirit of the Messiah, than concerning the person of the Messiah; and therefore it was requisite that this should be mainly insisted upon.

Our being baptized into the name of Je^os, doth ratify and seal two things:

(1.) Our assent to the truth of all divine revelations concerning him. Baptism is the badge of our profession of the truth as it is in Jesus; not only from Christ, as the spring and author, but concerning Christ, as the subject matter. In baptism, we set to our seal that God is true in what he hath made known to us concerning him; namely.

That Christ was, and is, the eternal Son of God, by a generation which none can declare. This was the summary of the Eunuch's faith, upon which he was baptized, / believe that Jesus Christ is the Son of God, Acts viii. 37. A short creed, but the rock on which the church is built. That this Son of God in the fulness of time became man, was made flesh* was born of a woman, and so became Emanuel, God with us. That this Jesus was the true Messiah; the Saviour of the world; sanctified and sent for this purpose by the Father; to whom all the prophets bore witness; and in whom the types and predictions of the Old Testament have their full accomplishment That in pursuance of his undertaking to redeem and save us, after he had lived a holy, useful, and exemplary life, and preached a divine and heavenly doctrine, he suffered death upon the cross as a sacrifice for our sins, and so to bring in an everlasting righteousness. That after he had lain in the grave till the third day, he rose again from the dead by his own power; and having conversed forty days upon earth, and given many infallible proofs of his resurrection to those who were to preach it to the world, he ascended, in triumph, to heaven; and sat down at the right hand of God; where he ever lives, making intercession for us. That this glorified Jesus is head over all things to the church, i. e. its supreme and only Lawgiver and King. And lastly, That a day is coming, when he will appear in the clouds of heaven, to judge the world, and to render to every man according to his works.

q P». XliV. 4.

r Ps. Ixxiii 35.

• Rom xi. 341.

11 Cor. XT. 98.

n John i-14.

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1157

This is a sommafT of the doctrine of Christ, which as Christians we are to believe, and of which our baptism signiGes and seals the belief. And it is a sin, and a shame, that many who have been baptized, and are called Christians, know little of these things. They are certainly great things; and we should labour to understand them, and to be rooted and established in the belief of them, and to feel the power of them in our souls. By baptism we were de-iiveredinto this farm of doctrine,^ as into a mould, and should labour,/rom our hearts^ to obey it. Children should betimes be trained in the knowledge of these things; and taught to prefer the superlative excellency of this knowledge of Christ Jesus above any other knowledge whatsoever.

(2.) Our consent to him in all his appointed offices. Faith is the act of the will, as well as of the understanding. This great doctrine, that Jesiu Christ came into the world to save sinners,^ is not only a faithful sQjfing^ to be assented to, but worthy of all acceptation, to be embraced with the greatest affection. Peter said. Thou art Christ, the Son of the living God: (and considering Christ's present state of humiliation, which was a veil to his glory, it was a very great word :) there is the assenting act of faith. Thomas said. My Lord and my God: (and it was the triumph of his faith over a prevailing unbelief:) tliere is the consenting act of faith. It is not enough to believe that Christ is Lord, and God, but we must take him to be our Lord, and our God. More particularly, in baptism we are sealed, and delivered up to Christ,

[1.] As our Prophet, to teach and instruct us.

He is the great Prophet who was promised to the fathers, (Deut. xviii. 15.) and in the fulness of time he came from God, a teacher.' He taught a while, in person, and he still teacheth by his word and Spirit; hath (if I may so speak) set up a great school, and he calls upon all to learn of him. By baptism we are entered into that school. And (by the way) if parents commonly enter their little children, at what school they please, before they are able to choose for themselves, why may they not enter them into Christ's school; who is the teacher of hearts, and can instil his instructions into the soul, earlier than we are aware of? Christ teacheth the £<Mxcia— the rudiments; (Heb. v. 12.) and those who say that he will not teach little ones, reproach our Master, as if he were the worse for going to heaven; for on earth he invited little children to him.'

Baptism draws us off from all other teachers who stand in opposition to Christ, or in competition with him. Carnal reason, and corrupt understanding, governed by the dictates of a perverse rebellious will, and unsanctified affections,

T Ronu vi. 17. w 1 Tim. i. 15. * John lii 2. 7 Matt six, u.

mast be disclaimed. Instructions must not be taken from the evil examples of the world, and the prevailing customs of the times. These teachers must be renounced. On the contrary, baptism devotes us to the teaching of Jesus Christ: one who is able to teach us, and as willing as he is able. It placeth us at wisdom^s gates; sets us at the feet of Christ, there to receive his word. And it is the fittest place for us. As baptized Christians, we are the disciples, i. e. the scholars, of Christ. We call him Master, and we say well^ for so he i>.* The proper faculty of the soul, resigned to Christ as our prophet, is the understanding; which must be submitted to the commandingtruthof all divine revelations, how mysterious soever.* Christ is a master, whose dictates are to be received with implicit faith, without dispute. How happy were it, could we live under the'power of this engagement, or behave as Christ's scholars; observant of our Master, attentive to his instructions, affectionate to our school-fellows, concerned for the credit of our school, and still following on to know the Lord.

[2.] As our Priest, to atone for us and to save us. He is a Priest for ever, and such an High Priest as became us.* Were we but better acquainted with the mysteries of Christ's priestly office, we should see, and seeing admire, the singular propriety and beauty of it. Baptism is our subscription to the mediator-ship of the Lord Jesus; it seals our approbation of, and consent to, those methods, which infinite wisdom hath taken to redeem a guilty world by a crucified Saviour. In this ordinance then, we are resigned and given up to Christ,

(1.) As a Mediator of reconciliation: quitting our confidence in any righteousness of our own, for the satisfaction of divine justice; and enrolling ourselves among the ransomed of the Lord, who profess to owe all their comforts, and all their hopes, to the blood of Jesus, and to receive all, as flowing to them in that stream. In baptism we receive the atonement, (Rom. v. 11.) and it is a rich receiving; which makes us unspeakably happy, and without which we should be eternally miserable. (2.) As a Mediator of intercession; renouncing other intercessors, and relying on Christ, as our only Advocate with the Father, who appears for us, and pleads for us. We have a cause to be tried, and baptism admits us as Christ's clients, and interests us in his skill and faithfulness, in the management of that great affair.

We thereby also engage to put all our services into his hands, to be perfumed with the incense of his own intercession, and so presented to the Father. In baptism, our names are engraved upon the breastplate of this great High Priest, who, as the forerunner, is for us entered. On this the apostle builds his

A TREATISE ON BAPTISM.

assurance of the ability of Christ to save unto the uttermost, that he ever lives to make intercession, Heb. \ii. 25. And what a source of comfort is this, to all those who sincerely abide by their baptismal covenant, that Christ himself is, and will be, their High Priest; so that all the privileges, which flow from his atonement and intercession, are theirs!

[3.] As our Kinffy to rule us. He is exalted to be a Prince and a Saviour^ Acts v. 31. A Pnest upon his throne, and the counsel of peace is between them both.^ Baptism is an oath of allegiance to Christ, as our Saviour Prince. The children of professing parents are born within this allegiance, (as our law expresses it,) and are therefore to be baptized, as Christ's free-born subjects, and in ratification of their engagements.

(I.) In baptism we are put under the power of Christ's government; oblige ourselves to bear faith and true allegiance to King Jesus, and cordially to adhere to the authority and interests of his kingdom; renouncing all other rule and dominion, and engaging religiously to observe all his laws and injunctions, how contrary soever to our own corrupt wills and affections. In baptism we take the yoke of Christ upon us, and profess ourselves willing, not only in the day of his grace, to be made happy by him, but in the day of his power,^ to be made holy by him. This is to kiss the Son, as it is expressed, Ps. ii. 12. as an expression of cordial and affectionate allegiance. (2.) In baptism we are put under the protection of Christ's government. Where we pay allegiance we expect protection ; and shall not here be disappointed, for if the Lord be our Judge, our Lawgiver, and our King, he will save us, Isa. xxxiii. 22. Christ's subjects may and must depend upon his love and care, as their guard and defence against the enemies of their souls. In baptism we come under his wings; quitting dependence upon the creature, as a false, deceitful shelter. We appoint to ourselves one head, as the prophet speaks, (Hos. i. 11.) i, e. own and submit to his headship.

Thus stands the covenant relation between Christ and believers, of which baptism is a seal; which is in short thus; Mg beloved is mine, and I am his,^ Christ doth, in this ordinance, seriously make over himself to us to be ours, on condition we are sincerely bis; which we therein profess and oblige ourselves to be.

3. We are baptized in (or into) the name of the Holy Ghost; the third person in the blessed Trinity.

When those Ephesians, mentioned Acts xix. 2, 3. confessed, that they had not so much as heard whether there were an Holy Ghost, it was asked with wonder, Unto what then were ye baptized ? implying, that the believing, consenting acknowledgment of the Holy Ghost is essential to Christian baptism.

b Zech. vi. 13.

0 Psalm ex. .1

For herein, as well as in the former particulars, ar; required, both our assent and oar conMeni,

(1.) Our assent to the truth of the Scriptnre irvt> lation concerning the Holy Ghost. PardcnlarlT,

[1.] Concerning the divinity of the Holy Gkvt, which is more than intimated in this institntiea: and, [2.] Concerning his agency, in c^rrjing oa tb: work of our redemption, and completiD^ the ande;-taking of Christ. That it is the Holy Spirit vk indited the Scriptures, which are both the seed stid the foQd of the new creature ; so that all the beoeEts which flow to the church in general, and to believers in particular, from the word, (and these are neitkr few nor small,) come originally from the Holy Ghs^i And, who works grace, and carries on that work, m the souls of believers; in a free manner, as the wiidl bloweth where it listeth, yet according to the election of grace. Of this, in baptism we declare ob belief, in opposition to those proud opinions, vfaio by making self all in all, make nothing at all. or next to nothing, of the Spirit. This is a truth perhaps as little thought of as any part of the baplissiali profession, though as material as any.

(2.) Our consent to stand in a covenant relation t& the Holy Ghost:

[1.] As our Sanctifier: to change our nature, conquer our corruptions, quicken our graces, and maU us meet to partake of the inheritance of the saiots in light. By baptism we engage to submit to hii sanctifying influences and operations, and gite cp ourselves to him, to be wrought up by him into ^ meetness for glory. We promise not to quench bat to encourage, not to resist but to comply wiib, bb workings; and for this purpose to attend upon tho«e ordinances, which are instituted as means of sase-tification, and by which the Spirit ordinarily works: desiring, and designing, to be sanctified by theio. and waiting upon the Spirit for success.

[2.] As our Teacher. The Spirit is given to teach doctrines to be known and believed, and duties to be known and practised ; and our baptismal covenant engageth us to receive, and submit to, these teachings. To receive with meekness (the meekness of the understanding, and the meekness of the wiIP that which the Spirit gives in to us. To welcoise his remembrances and admonitions; and to receive the teachings of his word, not only in the light of them into our heads, but in the love of them into our hearts.

[3.] As our Guide: to show us the way in which we should go, and to lead us in it. It is the character of all the children of God, that they are led bj the Spirit of God, Rom. viii. 14. By baptism, we yield up ourselves to that conduct, with David's prayer. Thy Spirit is good, lead me into the land of uprightness.' The Spirit guides, out of the way of wick-

d Cant. U. 10.

« Psalm cxliii. lo.

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1159

edness, the paths of the destroyer, into the way ever-lastiDg: and by baptism we are obliged to follow, humbly, closely, cheerfully, and fully. To walk, not after the flesh, as other Gentiles walk, but after the spirit, is what all are obliged to, who are in Christ Jesus.

[4.] As our Comforter. He is promised as such, John xiv. 16. (nopasXiirec,) either our Advocate and Intercessor within us; and as such by baptism we become his clients, and oblige ourselves to take his advice, and trust to his management: or our Comforter ; and as such we receive him; depending upon him for that solid, satisfying comfort, which wc have foolishly sought, and may despair ever to find, in the creature. Whatever disquiets us, we are engaged by our baptism to wait upon the Spirit for our comfort, in his own way.

In a word, our Lord Jesus, in this ordinance, doth ID eflect say to us, as he did to the disciples when he breathed on them, (John xx. 22.) Receive ye the Holy Ghost, And our restipulation is something like the blessed Virgin's submission to the power of the Spi-' rit, (Luke i. 38.) Behold the servant of the Lord, be il unto me according to thy word.

And thus I have endeavoured.to open the nature of this ordinance; the meaning of this service. And may we not from hence fetch matter of lamentation, that of the many who are baptized, and the many who bring their children to be baptised, there are so few who rightly understand what they do, or what was done to them ? And if this be the nature of baptism, however to a carnal eye it may seem a mean thing, yet it is truly great That which puts a value upon the wax and the seal, is the worth of the inheritance thereby conveyed. Baptism cannot be a little thing, when it is into names so great, as those of the Father, and of the Son, and of the Holy Ghost.

CHAPTER II.

THE SUBJECTS OF BAPTISM.

Having opened at large the nature of baptism, we come next to inquire, to whom it is to be administered? And we may take some general rules in answer to this question, from what hath already 1>eca (laid, in opening the nature and institution of the ordinance. Our Master hath directed to baptize all nations; which easily affords this undisputed rule, that difference of nation makes no difference in Christianity. Greek or Jew, Barbarian or Scythian, people of ail nations, are alike welcome to Christ upon gospel terms.

In a protestant nation, little needs be said to expose the folly of the church of Rome, in administering the ordinance of baptism to things senseless and inanimate; as bells, and oars, and the like. When the apostles are bid to preach the gospel to every creature^ it must be restrained to human creatures ; the chief of the visible creation.

1. Baptism, we have 'found, is an ordinance of Christ's mediatorial kingdom; therefore all who pertain to that kingdom are to be baptized. It is a part of our magna chartUy which every subject may claim the benefit of, and plead an interest in, unless by any forfeiture he deprive himself of the privilege of it. It belongs not to the internal, but external, administration of this kingdom; is an ordinance of the visible church, and pertains therefore to these who are visible members of the church.

2. Baptism is a seal of the covenant of grace; and therefore belongs to those who are in that covenant, (at least by profession,) and to none other. As for a real and saving covenant interest, we cannot judge of it; it is a secret not belonging to us. In the external administration, we must proceed by a Judgment of charity, upon a plausible profession. And according to these rules,

First. All those who seriously profess faith in Christ, and obedience to him, are to be baptized.

Be they heathens, toho have not hnoton God, or Jews or Turks, who have not obeyed the gospel of Christ, if they will renounce their delusions, and willingly and deliberately embrace the Christian religion, they are welcome to this ordinance. I say willingly embrace Christianity, for it is a vile abuse of the ordinance, and a contradiction to the constitution of Christ's kingdom, to force people to bap., tism, and by it to Christianity, by outward violence and'corapulsion. This was the method the Spaniards took in converting the Indians, of which they boast so much. Christ will have all his subjects willing in the day of his power.

This required profession supposeth a competency of knowledge; and consists in a declared consent to the terms of the covenant; in which the judgment can-be made only by the outward appearance. The believing consent is in the heart, and that falls not under our cognizance ; it is with the mouth that confession is made unto salvation,^^ In the primitive times, when Christianity was to be planted in a world made up of Jews and heathens, this profession was previously required; though it appears not in what degree of explicitness. Whether every individual of the three thousand baptized, Acts ii. 41. did make a particular confession of his faith, or whether their cheerful submission to the ordinance, upon a public declaration of the nature and obligations of it, suflSced, as an implicit consent, is uncer-

• Romans x. to.

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tain. The EuducIi's confession (Acts viii. 37.) was short, that Jems Christ is the Son of God, which was then the present ttmth. And perhaps Christianity has gained little, by the lengthenins: and multiplying of creeds ; which, it may justly be feared, have caused more contention than they have cured.

Second. The infants of those who are in covenant with God, and are themselves members of the visible church, are likewise to be baptized.

As far as the records of the New Testament go, most were baptized upon the former title: and good reason for it; the Christian church was then in the planting. And hence ariseth a mistake, like that of supposing that because, upon the first conquest of a kingdom, an actual consent to the prince's sovereignty, by taking the oaths of allegiance, is justly required, as the condition of partaking of the privilege of his protection, therefore it must needs be so, after the government is settled ; and that none were to be reckoned his subjects, but those who testified this explicit consent; whereas it is agreed, by the law of all nations, that those who are born of the king's subjects, and in the king's dominions, are within the allegiance of the king, and entitled to the privileges of his subjects.

And here, I profess, I enter upon a very unpleasant part of my province, (for I take no delight in opposing,) but there is no avoiding it; the truth once delivered to the saints, and entailed on them, and their seed, must be contended for. But because the ground is rough, I promise to tread lightly, and to hasten over it as fast as I can: and the rather, because so much has been said and written, by so many learned and able divines, in defence of infant bap-tism, which yet remains unanswered, that to be large upon the subject, would be but (actum agere) waste labour. I am asking for the good old way, and do not covet new lights.

The people we have occasion to contradict in handling this question, rather assumingly call themselves Baptists, as if there was no baptism, and therefore no Christianity, but amongst them. Call them Antipedobaptists, i. e. such as are against infant baptism ; or Anabaptists, i. e. rebaptizers, such as require those who were baptized in infancy to be baptized again; and you call them right.

And as to the persons of this people, \ presume not to judge them ; yea, I do not doubt that many among them are such as fear God, and are accepted of him. What I myself have seen of Christ among them, I do dearly love and rejoice in; and those who only scruple the baptizing of their own children, but do not condemn infant baptism in general as a nullity, and reproach it as a vanity, though I heartily pity their mistake, I would be very backward to censure them: acknowledging, with Mr. Flavel, that there are difficulties in this controversy, which may puzzle the minds of well-meaning Chris-

tians. But for their way, I mast bere declaie bt utter dislike of it: and the rather, because to tbs: short experience I have had of the world, I baTt observed these things concerning it:

1. That it is a very ancharitable way. For vbat-ever they do, I am sore their tenets do uDcbnrcb aEd unchristian more than nineteen parts in twenty aC the Christian world; and thus dishonoar Chiist bv narrowing his kingdom.

2. That it is a very nnnatural way: cottitkc children off from being parts of their parents; and prohibiting those to partake of their parents:' priTJ-leges, who unhappily partake of their cormptiaBiL And,

3. That it is generally accompanied witb (and therefore probably leads to) other errors. For, not to go so far as Germany, and reflect open the aaah baptists of Monster, it is too plain, tbat the greater part of the anabaptists of England, at this day. rsa into extremes directly opposite to each other, and equally distant from the truth as it is in Jesas. And by the way, methinks those who speak so much cf free grace, and the onconditionality of the gospel-covenant, should be easily induced to honoar fret grace by the admission of children under its winp, though incapable of conditioning.

As to the points in question, I shall endeavoor with all clearness and brevity to show,

I. What children are to be baptized.

II. What gives them their right to baptism : and,

III. What proof we have of that right.

I. As to the first of these, or what children are to !:e baptized ? I answer.

Not all children promiscuously. If both the parents are out.of the visible church, the child is not to be baptized, till it comes to years of understaDd-ing: Yet

The children of parents, only one of whom pro-fesseth faith in Christ and obedience to him, have a right to baptism ; the unbelieving pereni is so far sanctified by the believing, that the children are federally holy, 1 Cor. vii. 14.

Yea, though the parents are not actual members of any particular church, yet, as members of tbe universal visible church, their serious profession of faith entitles their children to baptism; for (as was showed before) baptism seals our admission, not into any particular, but into the universal, church.

But in case the parents are excommunicated, it seems to me that the children's right is thereby, for the present, suspended; supposing that excommunication to be just.

If both the parents are openly profane and scandalous, so that whatever profession they make, their practice doth notoriously give the lie to it; tbis amounts to the case of those who are excommunicated. Since such cast out themselves, and it is but a mockery to call them Christians, till they re-

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pent, and resolve to amend ; and it doth bat harden them in their wickedness, to take their children into the chnrch. Or finally.

If the parents deny the fundamental articles of the Christian religion, or refuse to consent to the covenant of grace, their children are not to be baptised. Those who do not hold the head, have not any title to membership, either for themselves or theirs. In a word, whatever, upon the first disciplining of nations, would have been a bar to a man's own baptism, in the continuation of Christianity, may justly be deemed a bar to the baptism of his children; and nothing else. As to the

II. Or what it is that gives children a right to baptism, (I mean as the requisite condition of their baptism,) I answer, the visible church-membership of one, or both, of their parents; i. e. their profession, of faith in Christ, and obedience to him.

It is not the profession or promise of any other person or persons for them, which can entitle children to baptism, except in some extraordinary cases. And therefore I think, to that great question. Why are children baptized, when, by reason of their tender age^ they cannot perform the conditions of the covenant? the common answer. Because they promise them by their sureties, is not at all satisfactory: for unless there be some relation, natural or instituted, between them and their sureties, I see not how the consent of the sureties can either bind or benefit them. And I fear that building the fabric of infant baptism upon so weak a foundation, and erecting a fort so untenable against the adversaries of it, hath given them great advantage. By this reasoning, the infants of Jews, Turks, or Pagans, might be baptized, upon the profession of any Christian, though standing in no relation to them; which certainly has no foundation in the word of God. I deny not the antiquity, nor in some cases the expediency, of sponsors. In the primitive times, when temptations to apostasy from the Christian faith were frequent and strong, sureties were generally required; i. e. persons of reputation in the church, who did (1st) testify that they believed the sincerity of the parents' profession ; and that, so far as they were able to judge, they were not likely to apostatize; and (2d) engage that in case the parents should die, or apostatize, they would themselves take care of the Christian education of the child. But this custom, laudable enough in its rise, hath sadly degenerated in its continuance; and the children's right to baptism been built so much upon their susception by sponsors, that the parents have been excluded by a law from professing and promising for their own offspring ; which doubtless is a* great abuse. If the sureties come in only as witnesses, why are they dealt with as the prime agents ? If they are looked upon as proprietors of, and undertaking for, the children immediately, I see no ground in Scripture for such

a susception, and therefore know not how it can be done in faith. And it is not only depriving parents of their right of dedicating their own children, but it looks too much like releasing them from their obligations to educate them, when the whole care of them is so committed to others : and it is a temptation to neglect their education; while the sureties are bound to take care of that, which they have no opportunity for, and which they are not induced to, by any natural affection. If it be said that they are the parents' deputies, (the best which can be made of it,) then certainly there should be some word or action appointed, which might, at least, imply such a deputation; and the parents should be permitted, some way or other, to signify their assent and consent to the engagement of the sureties; whereas the canon expressly provides, that tlie parents he not urged to he present: or the sureties should make some mention of the parents; and their transacting not be expressly said to be in the name of the child* At least it should be left to the parent's choice, whether he will make a deputy or not; whereas, on the contrary, the canon enjoins, that no parent be admit* ted to answer as godfather for his own child.

Having thus taken infant baptism off the wrong foundation, we fix it upon the right, i. e. the parents' profession of faith in Christ, and obedience to him. A plausible profession, not contradicted by evident ignorance, or wickedness.

In case of the death, or necessary absence, of the parents, it sufficeth, that this profession be credibly attested by witnesses, knowing the parents, and known to the church : (if the minister and congregation be not otherwise satisfied :) and in such a case of necessity, it is very requisite that some person related tp the child, or to whom the care of it is committed, should undertake for its Christian education. But if the parents (one or both) be living, it is proper that they should make an express declaration of their belief of the gospel, their consent to the covenant of grace, and their desire to have the child brought into that covenant. This fixes the title upon the right ground, and obligeth those who are most fit to be obliged. This parents most certainly are; because,

(1.) They have the greatest interest in their children. Who so fit to have the disposition of any thing, as the right owner ? When the sponsors present a child to God, they give what is not their own —and what thanks have they ?

(2.) Parents have also the greatest power over their children : a power, during infancy, to choose and to refuse. Numb. xxx. 3—6. When the sponsors transact in the child's name, they would do well to consider, by what authority they do these things, and who gave them that authority. And,

Finally, The covenant is, and ever hath been, externally administered to infants in the right of their

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parents. A God to thee^ and to iky teed after thee, (Gen. xvii. 7.) not to thee, and to the seed of a stranger, whom thoq canst but pick up, and circumcise, and turn home again. A true domestic owner of a child, who hath power to choose or refuse for him, may perhaps also be admitted to bring that child to baptism; because his interest in, and power over, such a child, is nearly tantamount to that of a parent. As Abraham circumcised all who were born in his house, and bought with his money, Gen. xvii. 13, 28. We proceed now,

III. To prove the right of the infant seed of believing parents to baptism.

And here, to make some amends for the unpleasantness of disputing, it is no small pleasure to be the infants' advocate; to plead for those who cannot plead for themselves. Our law favours infants, and so doth our gospel.

For clearing what follows, some things are needful to be premised: as,

1. That consequences from Scripture are good proofs. The Scriptures were written for rational creatures. And is not Scripture reasoning the sense and meaning of Scripture? If the premises are plain Scripture truths, and granted, they are unworthy to be disputed with who deny the conclusion.

2. That all truths are not alike plain in Scripture. Some things are spoken of more fully, others more sparingly. The Scriptures were written for those who have them, and therefore they speak sparingly of the state of heathens, who have them not. They were written for those who are of ability to use them, and therefore speak sparingly of the state of infants, who are not yet of that ability. And the New Testament speaks less of those things which are more fully spoken of in the Old Testament; and which therefore were well known when the New was written. And infant baptism was not then controverted; for the Jews, to whom the gospel was first sent, understood it well enough.

3. That though the point of infant baptism may seem not so great a point to be contended for, yet the grounds on which it stands, and which they strike at who deny it, are very considerable, and of great moment.

These things premised, I shall mention just a few of the arguments.

Argument I. The infants of believing parents are in covenant with God, and therefore have a right to the initiating seal of that covenant.

When I say they are in covenant, understand me of the external administration of the covenant of grace, not of that which is internal. To the Jews pertained the covenant and the promises,^ and yet with many of them God was not well pleased. Baptism,

b Rom. ix. i.

as was showed before, belongs to the extemal administration. What I mean is this; the promiso of the covenant are conditionally sealed to thcB. viz. if, as they become capable, they apree to iti terms to which they are by their baptism obliged And what more can be said of the baptism of adults' for the seal of the internal administratioii to true W^ lievers, is the spirit of promise,^

The eonsequeni of this argument is seldom denied, viz. that if infants are in covenant, they have 2 right to the seal. If the crown devolves upon an ie-fant, he hath a right to the ceremony of coronatiM: and who can forbid water to those who are in tiie Christian covenant ? Tet it doth not therefore foltor. that these infants have a right to the Lord's sapper: because in the two sacraments, though the thiinc signified be the same, the manner of significatioB is difierent. The Lord's supper is an ordittance ii which the partaker must be active, hot in baptisn purely passive, (which therefore is still, and in our language, spoken of in the passive ▼oice,) as if dt-signed, purposely, for the benefit of infants. Under the Old Testament, infants did partake of circaia-cision, but not of the passover.

The antecedentf therefore, is that which cspcciallj requires proof, viz. that the children of professis; parents are in covenant with God, i. e. c^ome under the external administration of the covenant of grace. And I prove it by four steps;

1. It is possible that they may be in ooTenant.

2. It is probable that they should he in coTenaot

3. It is certain that they were in covenant

4. It is therefore certain that they are in covenant

1. It is very possible that they may be in coTeoant with God.

I see no contradiction in the thing itself. The great objection insisted upon is, that they cannot restipulatc, or declare their consent to the covenaot: as if God*s thoughts and ways of mercy were not infinitely above ours; or as if divine grace, which acts by prerogative, could not covenant with tho«e who are not yet able to express their consent If God made a covenant with the earth, (Gen. ix. 13.^ and instituted a seal of that covenant, surely infants may he fetderati, though incapable of being yWr-rantes; i. e. may be happily taken into emfewtant, though not coveruinters,

A right understanding of the nature of the covenant would clear this: viz. that God is the principal agent, and works in us that which he requires of us. / will put my laws in their hearts^ so runs itc covenant, Heb. viii. 10. Hence it is called ^ur^cir. which signifies as well a testament as a covenant: and if it be disputed, whether it be possible that infants should be taken into covenant, yet I hope it is

c Eph. 113.

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nea

past dispute, that they may have benefit by a testament.

To me it is very clear, that infants are capable of covenant relations, and of receiving and enjoying covenant privileges and benefits; not only the external, but the internal. Hence we not only read of those who were Sanctified from the womb, but are assured, that John the Baptist was filled with the Holy Ghost, even from his mother's womb, Luke i. 15. And indeed, if children are capable of cor-raption, it would be very hard upon them to say, that they are incapable of satisfaction. That would be to give the first Adam a larger power to kill, than the second Adam hath to quicken. In a word, none deny the possibility of the salvation of infants, and if it is possible that they may be saved, I am sure it is possible that they may be in covenant with God.

2. It is highly probable that they should be in covenant with God : for,

(I.) Infants are parts of their parents. The very law of nature accounts them »o during their infancy, as appears by the concurring law of nations. Hence they arc said to be tit the loins of their parents, (Heb. vii. 10.) and in them to act and receive. The propriety of parents in their children is greater than in any thing else. Now, in the day when we give up ourselves to the Lord, we lay all that we have at his feet; and pass over all our rights and interests to him; and our children among the rest. God therefore takes it as a notorious invasion of his prerogative, that his people should devote their children to another god ; TVion hast tahen thy sons, and thy daughters, whom thou hast born unto me, to cause them to pass through the fire, Ezek. xvi. 20, 21.

(2.) AH God's other covenants, which he hatli made with men, have taken in the seed of the covenanters; which makes it highly probable, that the covenant of grace should be so ordered. The covenant of works was made with Adam, not only for, himself, but for his posterity; for we all feel the sad effects of his transgression. The covenant which God made with Noah, was made with him and bis seed after him, (Gen. ix. 9.) of which we have still the comfortable experience. And the covenant of grace is paralleled with that covenant, Isa. liv. 9.

The covenant of peculiarity made with Israel took in their seed; and therefore, at the solemnity of entering into this covenant, express mention is made* of the admission of their little ones, Deut xxix. 11—13. Though they were not capable of actual covenanting, yet they came in the right of their

* The Israelites, throughout their generations, were undoubtedly under the Alnahamie, as well as the hlotaie, covenant; the former not having been disannulled by the latter, Gal. Hi. 17. And indeed, on the former, all those hopes, which in fact obtained amongst pious Israelites in after-ages, of the pardon of presumptuous sins on repentance, and of happiness beyond death, must have been founded; since for neither of the$e did the Sinai cove-

parents. And that coveinant, though (taken strictly) no part of the covenant of grace, yet was a remarkable type of it*

The covenant of priesthood made with Phinehas, and the covenant of royalty made with David, included their seed: and Christians are kings and priests unto God.

(3.) The God of heaven hath, npon all occasions, expressed a particular kindness for little children. Nineveh was spared out of regard to the little children it contained: and we scarcely find, in all the gospel history, such an instance of the tender affection of the Lord Jesus, as in his reception of the little ones who were brought to him ; whom he tooh up in his arms, and blessed, Mark x. 13, 14.

3. It is certain that they were in covenant.

They were reckoned among those, to whom'pertained the adoption, and the glory, and the covenants, and the promises:^ It doth not very evidently appear in Scripture records, how the covenant was administered in the first ages of the world; but then it was administered to families. Family religion was then the face of religion: which puts it beyond reasonable doubt, that children were within the covenant. It is observable, that, in the patriarchal ages, professors were called sons of God, (Gen. vi. 2.) supposed to be the posterity of Seth as such. The profession of religion was then entailed upon families: a manifest indication of the covenant right of children, and of the designed method of the administration of the covenant, by propagating a profession.

The first clear manifestation of the covenant of grace, is in the transactions between God and Abraham, (Gen. xvii.) and it is very plain, that there the seed of the covenanter was taken into covenant. So it runs, (t;. 7, &c.) thee, and thy seed after thee; and it is repeated with an observable emphasis, a God to thee, and to thy seed after thee. To thy seed after thee, for thy sake; as appears, (Deut. iv. 37.) because he loved thy fathers, therefore he chose their seed after them* Upon Abraham's believing consent to the covenant, all his posterity was g^ciously admitted into the bonds of the covenant. Ishroael was therefore immediately circumcised as a child of Abraham; and Isaac afterwards: and so all the seed of Abraham according to the flesh, to whom pertained the adoption, was circumcised, as the seal of that adoption, and that covenant.

That the covenant with Abraham (Gen. xvii.) was not a covenant of works, the same with that made with Adam in innocency, is too evident to require

nant make any provision. And the last verse of the passage quoted above from Deut. xxix. plainly intimates, or rather asserts, that the covenant there referred to, and into which Utile ones were admitted, was the Abrabamic as well as the Mosaic. See Tow-good's Baptism of Infants a reasonable Service, Intr. p. 5.

d Rom. ix. 4.

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proof; and that it was not the covenant of pecnli-arity, hut a pure gospel covenant of grace, will appear, if we consider,

(1.) That the grand article of this covenant is that which comprehends the whole covenant of grace, and all the riches of that covenant, viz. that God will he a God to us ; which doth eminently include all happiness. What can a soul need, or desire more, than a special interest in God ? Even the glory and happiness of heaven itself, (which is certainly conveyed by no other covenant than the covenant of grace,) is thus set forth, (Rev. xxi. 3.) The Lord him-self shall be their God,

(2.) That circumcision, the seal of this covenant, is said to be the teal of the righteousness which is bjf faith, (Rom. iv. 11.) which must necessarily be by the covenant of grace.

(3.) That the blessing, of which the Gentiles are made partakers, by being brought into the covenant of grace, is called the blessing of Abraham, (Gal. iii. 14.) i. e. the blessing insured to Abraham and his seed. Those who deny infants to be in this covenant, deny them the blessing of Abraham; (for he had it to himself and his seed ;) and so, as much as in them lies, cut them off from salvation: but it is well that the unbelief of man doth not make the righteousness of God of none effect.

(4.) That the covenant of grace, in the New-Testament revelation of it, is expressly distinguished, not from the covenant made with Abraham, (for it was the same with that,) but from the covenant which God made with Israel, in the dag when he tooh them by the hand to lead them out of Egypt, Heb. viii. 8—10. Now, that was the covenant of peculiarity ; the Sinai covenant; which Sinai covenant is, in like manner, manifestly distinguished from the promise made to Abraham, which the law, which came four hundred and thirty years after, could not disannul, Gal. iii. 17. compared v. 8. Now, we build the covenant rights of infants upon the promise made to Abraham, the father of the faithful.

(5.) If the covenant with Abraham was only the covenant of peculiarity, and circumcision only a seal of the promise of the land of Canaan, how came it that all proselytes, of what nation soever, even the strangers, were to be circumcised ; though not being of any of the tribes, they had no part or lot in the land of Canaan ? The extending the seal of circumcision to proselyted strangers, and to their seed, Mas a plain indication, that the New-Testament administration of the covenant of grace would reach, not the covenanters only, but their seed. Now, baptism comes in the room of circumcision, as appears by comparing Col. ii. 11,12. and whatever is objected against children's capacity, of being taken into covenant by baptism, doth very much reflect upon the wisdom of God, in taking them into the same covenant by circumcision.

From all this it appears, that the covenant xt^ Abraham was a covenant of grace; and that tk seed of believers were taken into that covenain. and therefore, that the children of professing partzs* were formerly in covenant with God. I am doh *& show,

4. That it is therefore certain that they are stLJ in covenant.

This brings the argument home: and, I thioL may be made out without much difficalty. For.

1. This follows from what has been said oa tht former head. If they were in covenant, unless r«i-dence can be produced to prove their ejection, v* ought to conclude, that they are still in co\eDa*:L Our opponents call upon us to prove, by expre^ Scripture, that infants are in covenant: but certainly, having proved, even to demonstration, tk^ they were in covenant, it lies upon them to sbo* where and when they were thrown oat of covenao:. which they were never yet able to evince, no, not b? the least footstep of a consequence. It is as cXsin as the sun at noon-day, that the seed of believers k^ a right to the initiating seal of the covenant; asd how came they to lose that right ?

For the clearing of this consequence, it is to be considered,

(1.) That the design of the New-Testament dispensation was to enlarge, and not to straiten, tke manifestations of divine grace; to make the door wider, and not to make it narrower. Bat if the seed of believers who were taken into covenant, and bad a right to the initiating seal under the Old Testament, are now turned out of covenant, and deprived of that right, the times of the law were more full of grace than the times of the gospel; which is absani. Can it be imagined, that the Gentiles are, in resper: of their children, in a worse state than they werr under the law ? Then, if a Gentile was proselyted, and taken into covenant, his seed was taken in with him; and is that privilege denied now ? Is the seed of Abraham's faith in a worse condition tfaaQ Ibe seed of Abraham*s flesh ?

(2.) That there needed not any express declaration in the Scriptures concerning this. The not repealing a law, is enough to satisfy us of the coDtioa-ance of it. It was said in the Old-Testament revelation of the covenant of grace, that God would be a God to believerst and their seed. When or whert wai this repealed ? The gospel being made known to the Jews first, they knew well enough, by the tenor of the covenant with Abraham, that their children were to be taken in. What poor encouragement would it have been for a Jew to turn Christian, if his children, who before were in covenant, and were visible church members, must, upon the father's becoming a Christian, be (ipso facto) thrown out, and put to stand upon the same uncomfortable level, and at the same dismal distance from God, as the childrea

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heathens and infidels! A tender father would ive saidy '* This is irery hard, and not agreeable to tat comfortable prospect which the prophets, in the ime of God, have so often given, of the days of the lessiah, the enlargement of the church, the hrin^^ \g of the sons from far ^ and the daughters from the 'ids f>fthe earthy and the owning of the offspring as a ied which the Lord hath blessed,* (3.) It is worth observing, that the gospel church s called the Israel of God, (Gal. vi. 16.) and the OS pel covenant is said to be made with the house f Israely and the house of Judah, (Heb. yiii. 8.) nd those who had been aliens from the commonwealth f Israely when effectually called to Christianity, re said to be made nigh, Eph. ii. 12, 13. All which ntimates, that, the same privileges, for substance, vbich God's Israel had under the Old-Testament iispensation, do now pertain to the gospel church, ^ow one special privilege which the Old-Testament [srael had, was, that their infant seed was taken nto covenant with God : which privilege must certainly remain to the New-Testament church, till there ippearssome evidence of its being cancelled. It is the apostle's inference from a long discourse, We are Abraham's seed. Gal. iii. 29.

2. There is not only no evidence in the New Testament, of the repealing and vacating of this privilege, but an abundant evidence of the confirmation and continuation of it, in that remarkable scripture so often pleaded for infant baptism, (4cts ii. 39.) For the promise is to gou, and to your children. The Jews had brought the blood of Christ upon them-stives and their children: Now, said they, what shall we do, who have thus entailed a curse upon our posterity ? Why, repent, and ye shall have an entailed promise. Peter is there inviting and encouraging the converted Jews to repent, and, by baptism, to dedicate themselves to Christ Jesus, and so to come under the evangelical dispensation of the covenant of grace. The privileges of that covenant are said to be, remission of sins, and the gift of the Holy Ghost; i. e. justification and sanctification; pardon of past sin, and grace to go and sin no more; which are the two principal and most inclusive promises of the new covenant. Now this promise is to gou, and to your children; which doth as plainly take in the seed of the covenanters, as the covenant with Abraham did, / will be a God to thee, and to thy seed. And the Jews, no doubt, understood it so; SQch a hint being enough to them who were brought ap in the knowledge of the promise made unto the fathers. It was as much as to say, '* For your en* cooragement to come into covenant by baptism, know, that it runs still as it did, to you, and to your children: not only your own lives, but your children's too, shall be put into the lease ; .so that if they

• Isalab Izl. o.

pay the rent, and do the service, they shall share the benefit of it."

3. I do not see how else to understand those scriptures which speak of the salvation of whole families, upon the believing of the masters of those families, but thus, that all their children are thereupon brought into covenant, unless they are of age to refuse, and do enter their dissent; if so, their blood be upon their own head; but if infants, though they be not of age to consent, yet not being of age to dissent, their parents covenanting for them shall be accepted as their act and deed.

Lydia's heart was opened, and she was baptized and her household. Acts xvi. 15. The promise of salvation made to the jailer was, that upon his believing, his house should be saved ; (Acts xvi. 31.) Believe on the Lord Jesus Christ (mrtwov;) do thou believe, and thou shalt be saved, i. e. taken into a covenant of salvation, and thy house: which, I think, may be explained by what Christ said to Zaccheus upon his believing, (Luke xix. 9.) This day is salvation come to this Iwuse; i. e. the covenant is externally administered to the whole family; as appears by the following words, forasmuch as he also is the son of Abraham, The coming of salvation to his house, is grounded upon his relation to Abraham, and consequently his interest in Abraham's covenant, / wUl be a God to theCy and thy seed: which Christ hereby intimates that he came to confirm and ratify, not to disannul. Apply this to Paul's words to the jailer, and the sense is plain; Believe in Christ, and salvation shall come to thy house: forasmuch as the believing jailer also is a son of Abraham. See Rom. iv. II, 12, 16. It is further observable in thisstofy of the jailer, that Paul and Silas preached to all that were in his house; (v. 32.) probably many of them not of his family ; (perhaps the prisoners;) but the expression is altered, when the writer comes to speak of baptizing them, (v. 33.) where it is not said, that all in his house were baptized, but he and all his ; his little ones, no doubt, for the sake of their relation to him; and that straightway upon his believing. What is added in the 34th verse, he rejoiced, believing in God with all his house, cannot be seriously objected to this, by any who can read, and will observe the original; which is, he having believed in God, rejoiced in (or through, or with) his whole house,* Though, if we allow the believing to be spoken of his whole house, it may only signify, that they were all by baptism enrolled amongst visible believers ; and so infants are. And w» read of the baptizing of whole families, besides those of Lydia and the jailer; and it is hard to imagine that there were no infants in any of them. It is more reasonable to suppose that there were, and that they were taken into covenant with their parents. By all this it is

• HyaXKiamtro wawotiu wewt9*wu0t rm Oca*. He exulted, (SO the

Syriac,) and all the children of his house, io the fiiith of God.

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evident, that the cbildren of believing parents are in covenant with God, and have a right to baptism, the seal of that covenant.

It will not be amiss, before we proceed to another argument, briefly to inquire into the reasons, why God is pleased thus to take cbildren into covenant with their parents ? And, doubtless, he doth this,

(1.) To magnify the riches of his grace as diffusive of itself; conveyed, not as in a small vessel, the waters of which will soon be spent, but as in a full stream, which runs with continued supplies. The covenant of grace is a river of pleoiuresJ Grace is hereby glorified as free and preventing, i. e. grace; and here it appears, that the relation between us and God is founded, not on our choice, but his; we love him, because ke first loved usS In the providential kingdom, it is mentioned as an especial instance of the divine goodness,, that God takes care of the young ones of his creatures, Ps. cxlvii. 9. So is his love manifested in the kingdom of grace. Taking children into covenant, is an encouraging instance of the goodness of his nature, and his swiftness to show mercy. David lays a peculiar emphasis upon this, in his admiring acknowledgments of God's goodness to him, (2 Sam. vii. 19.) Thou hast spoken concerning thy servant's house, for a great ichile to come. Kindness to the seed, for the parent's sake, is therefore called, the kindness of God, 2 Sam. ix. 3. When the covenant is so ordered, that the seed of the covenanters is thus established for ever, though we should fail in singing tJie mercies of the Lord, yet the heavens themselves will praise his wonders, Ps. Ixxxix. 3, 4. compare v. 1, 5.

•(2.) That the quickening influences of the second Adam may bear some analogy, in the method of communication, to the killing influences of the first Adam. There is a death propagated, and entailed upon our seed, by Adam's breach of the covenant of works; and therefore God would have some kind of life (though not a life of grace, yet a life of privilege) entailed upon our seed likewise, by the bringing in of the better hope; that so, within the visible church, the remedy might be as extensive as the disease. By native corruption, which we are all born in, sin is lodged in the heart; but by their native covenant right, which the seed of believers are all bom to, the sin-offering is laid at the door. (I refer to one probable reading of Gen. iv. 7.)

(3.) That the hearts of true believers may hereby be comforted and encouraged in reference to their seed. It is a great inducement to come into this covenant, when it is thus entailed upon our children.

An estate, in fee, to a man and his heirs, is reckoned of more than twice the value of an estate for life. Though a man cannot be certain that his heir may not abuse or forfeit it, yet it is desirable to leave

it to him. This indeed is, in a manner, tlie obIt sufficient gpnonnd that believers have to bmld thtti faith upon, in reference to the salvation of ihctr children dying in infancy ; which, to one who knows t&e worth'of a soul, is no small thing.

(4.) That he might seek a godly seed^ (Hebr. as^ of God,) that his church might be built np ia s seed of saints. Thus does God provide for a succession, by a timely taking bold of the rising gene ration, and marking them for bis own, as bom within the pale; that the promise may be made good to Christ, (Ps. Ixxxix. 36.) His seed shall endmre f^ ever. A seed shall serve him, it shall be aecoumUd u the Lord for a generation. It is in consideratios d the deceitfulness of the human heart; (which if le^ at liberty, is very unapt to choose the good ;) and is lead the young ones as they spring, by these ear)} cords of love, into the bond of the covenant: that this previous inducement may help to tarn the seal^ of the fluctuating, wavering son!, and so detennise the choice on God*s side; which would be nock more hazarded if it were left wholly to an adnh choice. Infant baptism is intended to pave the war to early piety. The profession of Christianitv is a step towards the truth of it; and may prevail to introduce it; as a plea with God to give as his grace. and an argument with ourselves, to receive and submit to it However, Christ is hereby faononred ii the world, and his name made great among ike natums. This is one of the fortifications of Christ's kingdooL by which it is secured from the gates of hell; and the design of the powers of darkness, to cut off tHe line of succession, and wear out the saints, is frustrated. Thus, in times of general eorniption, doth God preserve a tenth, which shall return, and shall be esin, even the holy seed} Daring tiie prevalence of the papal kingdom in the western church, though infyit baptism was quite misgtounded, and baptism itself almost lost, in the great corruptions which stained its purity, yet, the preserving of the ashes, gave ri5e to another phoenix. Thus, it is the will of God to preserve the invisible church in the visible, as wheat in the chaff; and as the power of godliness, at tk first planting of the church, brought in the form, so the form, in restoring the church, brings io the power.

So much for the firat argument, which u the main hinge ; and the consideration of this vrill serve {(nt the confirmation of the rest; which I shall therefore but just touch upon.

Argument II. All who ought to be admitted Tisi-ble church members, ordinarily, ought to be baptized ; but the infants of professing parents ooght to be admitted visible church members, and therefore, ordinarily, they ought to be baptized.

That baptism is the door of admission info tk

f Ps xxxvi. s.

ff 1 John iv. 19.

h Mai. ii. 16.

1 Isa. vi. la

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ible church, was showed before; toe are baptized 7 one body.^ That then which is to be proved, is, t the seed of believers oaght to be admitted visi-churcb members; and this has been so frequent-md so folly proved, that a hint or two on this id may suffice.

.The seed of believers, by God's gracious ap-ntment, under the Old Testament, were to be nitted members of the visible church; and that icioas appointment has never yet been repealed; refore, they are to be admitted such still. It is c, that the ceremonial institutions, which were t the accidentals of the Jewish church, are abol-ed, (they were a yoke,) but it is as true, that the lentials remain; though therefore the particular ht of admission be changed, for a special reason, accidental, it doth not therefore follow that infant urch membership, which is an essential branch of i constitution, is repealed. If infants be cut off )m the body, it is either in judgment or in mercy: t in judgment, for where did they, as infants, mmit a forfeiture ? not in mercy, for it can neither ! a benefit to them, nor to their parents, nor to the lurch in general. If then professing parents did nnerly bear their children to the Lord, why do ey not still ?

2. Our Master bath expressly told us, that of :ch is the kingdom of God, (Mark x. 15.) i. e. the sible church is the kingdom of God among men, id infants belong to that kingdom. A short view ' the story will throw some light on the doctrine of ifant baptism, and therefore we will turn aside a ttle to consider it: and observe in it, (1.) The faith of the parents, or other friends, bo brought the children to Christ. They brought ieir children — waUta, little children; Luke calls lem ppi^fi — infants (the word is used concerning esus in the manger). They brought them to Christ, s the great Prophet, to receive his blessing; not, s many others, for the cure of bodily diseases, but >r a spiritual blessing. It seems then, that infants re capable of spiritual benefits by Christ: and it (the greatest kindness their parents can do them, ) bring them to him by faith and prayer, to receive )CDi. These infants were brought, that Christ light touch them : though infants cannot take hold f Christ, yet that doth not hinder, but that he may ftke bold of them. Paul rednceth his interest in 'brist to this, (Phil. iii. 12.) For which I am appre-fnded of Christ Jesus: and the best of those who lave known God, must conclude with a rather are nown of God. Infants have need of Christ, and Christ hath supplies for infants, and therefore to "^bom else should they be brought ? he hath the words ^/eternal life. (2) The fault of the disciples in rebuking those

k 1 Cor. xu. IS, lai

who brought the children. It is Satan's policy to keep children from Christ; and he doth it, some* times, under very plausible pretences. The disciples thought it a reflection upon their Master, to trouble him with such clients. We must not think it strange, if we meet with rebukes in the way of our duty: carnal reason, and a misguided zeal, prevail, not only to keep many from coming to Christ themselves, but to put them upon rebuking and hindering others; especially at their first dedication.

(3.) The favour of Christ to tliem. He was displeased with his disciples (iiyavaKTriot) ; he took it very heinously, that they should thus misrepresent him to the world as unkind to little ones ; and said. Suffer the little children to come unto me, and forbid them not. And the reason added is very considerable,/or of such is the kingdom of God; i. e. his kingdom of grace, or the church (routnav): not only of those who are disposed as children, for then he might have said the same of a lamb, or a dove, and have ordered those to be brought unto him: the word generally signifies not similitude, but identity; nor can anyone instance be found where it excludes the person or thing mentioned. They that do (roumra) such things, are worthy of death; (Rom. i. 32.) doth not that include the things before mentioned ? The argument then from this passage plainly stands thus: the question was. Whether infants might be brought to Christ to be blessed by him ? By all means, saith Christ, for they are members of the church, and therefore I am concerned to look after them: they belong to the fold, and therefore the Shepherd of the sheep will take care of them. And therefore, not only in compliance with the believing desires of the parents, and in compassion to the infants, but to give a rule to his ministers in all generations of the church, he took them in his arms, laid his hands upon them, and blessed them. Thus did he outdo their expectations, and give them more than they could ask or think. It is true he did not baptise them,/or Ae baptizednone; (John iv. 2.) nor was baptism as yet perfectly settled to be the door of admission; but he did that which was tantamount, he invited them to him, encouraged the bringing of them, and signified to his disciples (to whom the keys of the kingdom of God were to be given) that they were members of his kingdom: and accordingly conferred upon them the blessings of that kingdom. And his giving them the thing signified, may sufficiently justify his ministers in giving the sign.

3. In other societies, the children of such as are members are commonly looked upon as members. Though a wise man doth not beget a wise man, yet a free man begets a free man. The king of England would give those small thanks, who should cut off

A TREATISE ON BAPTISM.

all tbe children of the kingdom from being members of the kingdom. Our law calls natural allegiance, due by birth, alta ligeantia — high allegiance, and he that oweth it is called, subditus natui — natural liege subject. And it is the privilege of the subject, as well as the prerogative of the king, that it should be so. And shall it not be allowed in the visible kingdom of Christ? By the Jewish law, if a servant married and had children, all the children born in the master's house were the master's, and were taken under his protection, and interested in provision of the family: though they were not as yet capable of doing any service, yet they were part of the master's possession. This law David applies spiritually, (Ps. cxvi. 16.) O Lord, truly I am thy iervant; I am thy servant^ and the son of thy handmaid ; born in thy house. And those consult neither the honour of the master, nor the credit of the family, nor the benefit of their children, who, though servants in Christ's family themselves, will not let their children be such.

To deny the church membership of the seed of believers, is to deny privileges to those who once had them, and who have never forfeited them. It is, in effect, to deliver their children to Satan, as members of his visible kingdom; for I know no mean between the kingdom of darkness and the kingdom of light Give me leave then, as the infants' advocate, to make their complaint in the words of David, (1 Sam. xxvi. 19.) They have driven me out this day from abiding in the inheritance of the Lord^ saying. Go, serve other gods: and to present their petition for a visible church membership, in the words of the Reubenites and Gadites, (Josh. xxii. 24, 25.) For fear lest, in time to come, your children might speak unto our children, saying. What have you to do with the Lord God of Israel? ye have no part in the Lord: so shall your children make our children cease from fearing the Lord, Therefore, according to the warrant of the written word, we maintain baptism, as a sign'of the church membership of our infants; that it may be a witness for our generations after us, that they may do the service of the Lord, and might not be cut off from following after him. For, whatsoever those who are otherwise minded uncharitably suggest, the Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall know, that it is not in rebellion, nor transgression against the Lord. We desire to express as great a jealousy as they can do for the institutions of Christ, and are as fearful of going a step without a warrant.

Several other scriptural arguments have been undeniably urged, to prove the church membership of infants; but what was said to prove their covenant right, and to show the reasons of it, serve indifferently to this; for the visible church, and the external ad-

ministration of the covenant, are of eqaal latitadf and extent. Grant me, that infants are of that mr-ble body, or society, to which pertaineth the mdeptim. and the glory, and the covenant, &c. in the same »ea$*' in which these pertained to the Jews of old, aad t^ their seed; and I desire no more. That is their covenant right, and their church membership, which entitleth them to baptism.

Argument III. If the infants of believing parestsj are in some sense holy, they have a right to tbe or-dinance of baptism; but it is certain, that thej ire in some sense holy, and therefore have a right to be baptized. There is a twofold holiness ;

1. Inherent holiness, or sanctification of tk Spirit: and who dares say, that infants are not capable even of this? He that saith infants cann<ii fe sanctified, doth, in effect, say, that they cannot be saved; (for without holiness no man can see tbfl Lord;) and he that can say this must be * « ktM-heartedfather: and if they may be internally sacf-tified, who can forbid water, thai those should lutf ^i baptized, who have received the Holy Ghost as well cil we ? Those who baptize only adults, cannot be cer-l tain that all they baptize are inherently holy; naj, it appears that many of them are not so. There is also.

2. A federal holiness; and this is that which wk plead for. It is very true, that inherent holiness :> not propagated, (we are all by nature ekildm f wrath,) but that doth not hinder the propagatios of federal holiness* The children of believers, nis true, are bom polluted, but it doth not therefore follow, that they are not born privileged. David acknowledgeth the corruption which his mother hon him in, and yet pleads the privilege she bore him £?, (Ps. cxvi. 16.) Thy servant, the son of thine handmeul; and again, (Ps. IxxxvL 16.) Save the son of tht handffiaid.

To prove this federal holiness, two Scriptures are chiefly insisted upon ; viz. Rom. xi. 16, 17. If ike first-fruits be holy, the lump is also holy ; and iftk root be holy, so are the branches; and if some of the branches were broken off, and thou being a wild o/trr, wert grafted in, &c. That children are hrancba of their parents none will deny ; that inherent hoiiDcss is not communicated to the branches, is certaio; it must therefore be meant of a federal holiness; which is explained by being grafted into the good oliTe-tree, i. e. the visible church: the fatness of this olive-tree is the external privileges of church membership: a fatness which some did partake of, who were then broken off. The other passage is, I Cor. vii. 14. Eht were your children unclean, but now are they holy. Unclean, means upon a level with the seed of tbe Gentiles : so unclean is used. Acts x. 28» The children of parents, one or both of whom are believers, are not to be looked upon as thus unclean, hutkelj/;

• DtiniB pater ufkntium.

A TREATISE ON BAPTISM.

1169

i. e. separated and set apart for God; federally holy.

Argument IV. If the infants of believing parents are disciples, they are to be baptized; bat they are disciples, and therefore to be baptized.

1. They are disciples; for they are intended for learning. If you send little children to school who can learn little or nothing, you do it that they may be ready to be taught, as soon as they are capable. If our Lord Jesus has cast little children out of his school, wherefore doth he appoint his ministers to teach them, and express so particular a care to have the lambs fed f

2. Circumcision was a yoke upon cAt/dren particularly, yet that is called a yoke upon the necks of the disciples. Acts xy. 1, 10. therefore children are disciples.

3. They who are so to be received in Christ's name, as that Christ himself is received in them, are to be reckoned the disciples of Christ; but the infants of believers are so to be received. See Mark ix. 37. Matt, xviii. 5. compared with Matt. x. 42. Luke ix. 48. They are said to belong to Christ, and must be received as such *. as children, they can only be received as creatures, but as the children of professing parents, they may be received in Christ's name ; as belonging to Christ, i. e. as disciples.

Argument V. If it is the duty of all Christian parents solemnly to engage, dedicate, and give up their children to God in covenant, whereby those children are obliged to be to God a people, then they ought to do it by baptism, which is the engaging sign ; but it is the duty of all Christian parents thus to engage their children to God, and therefore they ought to baptize them.

1. It is the duty of Christian parents to engage their children to God in covenant This hath been the practice of God's covenanting people, (Deut. xxix. 11.) Your little ones stand here to enter into covenant with the Lord,

(I.) Parents may oblige their children to that which is good. God, as the spring and fountain of our being, may and doth oblige us in a way of sovereignty ; and parents, as the natural instruments of our being, are therefore empowered to oblige us in a way of subordinate agency. If not to enlarge the obligation, (though Jonadah the son of Rechab^ did that, and his seed are commended for their observance of his charge,) yet to strengthen and confirm it. The law of God allowed such power to a father as to disannul a vow made by his daughter in his house, though she were come to years of understanding. Much more is it in the power of parents, to oblige their children in infancy to that which is plain and undisputed duty. Hannah was accepted in devoting her son to the Lord as a Naza-

rite from the womb, (1 Sam. i. 11.) nor was it ever questioned whether she might do it or not. Whatever was the matter of Jephtha's vow, his daughter never disputed his power over her. And human authorities, that speak of this parental power as consonant to the law of nature, might easily be produced, if it were material. The common law and custom of our nation, as well as of all other civilized nations, doth abundantly evince it It is past dispute, that as far as a child hath any thing by descent from his father, the father Jiath power to determine the disposal of it, in a lawful way, (especially to pay debts,) and to bind his child accordingly. We derive our beings by descent from our parents, who may therefore doubtless determine the disposal of them for God, and communicate them to us charged with that great debt of duty which we owe to the sovereign Lord. The case is much strengthened, if the obligation be built upon a contract confessedly in favour of the child, and gp'eatly to his advantage; which is the case here. Such an obligation implying, by way of penalty, in case of an after-refusal, a forfeiture of the privileges so contracted for. Our children are parts of ourselves, more ours than any thing we have in the world: not ours to be alienated from God, (nothing is so ours,) but to be devoted and given up to him. If it be in the power of parents to prejudice their children, by their breach of covenant, (for God visits the iniquities of the fathers upon the children,) may they not have a power to benefit their children by an adherence to the covenant ?

(2.) If they may thus oblige their children to that which is good, certainly they ought to do it. When we give up ourselves to God, we ought to give up all that we have to him, to be devoted to him according to its capacity. Those who say, they give themselves to God, but will not give him their children, heep bach part of the price. They ought, especially, to dedicate them, as a testimony of their sincerity in the dedication of themselves, and as a means to induce their children to be his. Those who are in truth the Lord's, will lay out all their power and interest for him; and what greater power and interest can there be, than that of parents in, and over, their children ?

2. If this must be done, can it be done in any better way than by baptism ; which is instituted to be the mutual engaging sign, and the seal of a covenant between God and man ? Under the law, whatever was devoted to God, was to be disposed of, according as it was capable, in such a way as might tend roost to the honour of God, and best answer the ends of the dedication. To this purpose is the law; (Deut. xxvii.) and though this law be not now in force^^the reason of it remains: God is as jealous of his honour as ever. Now the children of believers, notwith-

1 Jer. zsxv. 18, lOi 4 V

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standing their infancy, are capable of receiving the privileges of the covenant; (are capable of visible church membership;) and therefore are to be dedicated to God by baptism, the seal of the covenant, and the instituted sign of admission into the visible church. And to say that our children are to be dedicated to God, no otherwise than our houses, and estates, and callings, are to be dedicated to him, when really they are capable of a higher dedication, is to wrong both ourselves and our children; and to derogate from the honour of our Master, who would have every thing that is given to him brought as near to him as may be.

Argument VI. If it be the will and command of the Lord Jesus, that all nations should be disci pled by baptism; and children, though a part of all nations, are not excepted, then children are to be discipled by baptism: I say, discipled by baptism, for that is plainly intended by the words of the institution. Matt, xxviii. 19. naBtinvaart jSatrrt^ovrcc— admit them disciples by baptizing them, as was showed before. The command is to disciple them; baptizing them is the mode of executing that command. As if a general should say. Enlist soldiers, giving them my colours; (or any like sign;) giving them the colours would be interpreted, enlisting them. So, disciple them, baptizing them, doth not note two distinct acts, but the body and soul of the same act; as granting land by sealing a deed, or giving livery and seisin, I have said before, that baptism doth not give the title, but recognize it, and complete that church membership which before was imperfect.

And all nations are to be so discipled. Hitherto, the nation of the Jews only had been discipled, by circumcision; but now, the partition-wall is taken down, and all nations are to be in like manner discipled, by the New-Testament ordinance of initiation ; i. e. all consenting nations. If any communities or individuals refused, the apostles were to shake off the dust of their feet against them, as having no lot or part in the matter.

And sorely infants are a part of nations; and in the discipling of nations, not a dissenting part, but a consenting, by those who are the trustees of their wills. And our Lord hath not excepted them. There is not the least word in the commission, or any where else in the whole Bible, which implies the exclusion of infants from visible discipleship, when their parents became visible disciples. And, for my part, I dare not except where Christ hath not excepted; especially where the exception would tend so much to the dishonour of Christ, the straitening of the church, the discomfort of the saints, and contradict the clear light of so many other scriptures. I dare not exclude any, who do not exclude themselves, nor are excluded by those, who have a natural interest in them, and power over them.

In this magna eharia, therefore, we leave Hie cam of infants fully vindicated; and are willing to stai or fall by this commission. Many other argumes might have been insisted upon; particalarlv ti doctrine and practice of the primitive c:barcli; bi this shall suffice.

I should next have proceeded to answer tbe ol jections of the antipedobaptists; but that hath bet so folly done by others, and in a great measnre d« in the defence of the foregoing argaments, that shall be brief in it.

Object. I. It is objected that infants*are k capable of the ends of baptism, having neither ub derstanding nor faith. To this I answer,

(1.) That they have as much understanding & the children of the Jews had, who were circomci$«i and therein received the seal, both of jusiifieatw^ (Rom. iv. 11.) and of sanctifieation, (Deot. xxx.l and baptism is no more. (2.) That there are mi£i ends of baptism of which children are capable, though not of all till they come to some use of ux-son. Infants are capable of being admitted sobjerts into Christ's visible kingdom, which is the pHm&n intention of baptism. A lease, or covenant, betvc«e a landlord and a tenant, may be of ose to a chikL though he understands it not; nay though, wfaco Le grows up, he may, perhaps, forfeit the benefit of it. (3.) Parents may, and mnst, herein transact for tbcir children; being appointed by nature their agenti and having a power to oblige them in other thiiip^ and therefore much more in this, which is not odK the duty, but the privilege, of their children. Nor is there any danger, that the guilt of coveDui-breaking should lie at the parent's door, in case ef the apostasy of the children, because the parenti' promise not to do the duty themselves, hot eopgr' their children to do it; and only oblige themselnfl to contribute their best endeavours thereunto. I

Object. II. It is objected, that infant baptiai doth more hurt than good. But certainly,

(1.) What hurt it doth is only through the igM" ranee or corruption of those who abuse it. Tbo it may be true, that many carnal people are streo ened in their delusions by their infant baptism, it well if it be not as true, that many are, in like qui ner, hardened by being rebaptized; for it is too plai that they are not all saints indeed. While oo other hand, (2.) There are many humble serioof Christians, who can experimentally speak of tU benefits of it. Its many practical uses will be siiomi hereafter. For my own part, I .cannot but take tbif occasion to express my gratitude to God for ray iiH fant baptism, not only as it was an early admissi' into the visible body of Christ, but as it fomisb my pious parents with a good argument (and I tre^t through grace, a prevailing argument) for an rariy dedication of my own self to God in my childhood. If God has wrought any gooil work upon my soolJ

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lesire, with hamble thankfuloeas, to acknowledge he moral influence of my infant baptism upon it.

Object. III. We have no precept, (say they,) nor trecedent, in all the New Testament, for infant bap-

ism.

Though we have already shown considerable foot-teps of it in the New Testament, yet, in answer to his objection, we further add, (I.) It is sufficient hat the essentials of an ordinance be clearly insti-uted, though the circumstantials, or accidentals, be lot. Christ instituted the Lord's supper, but we lave neither precept nor precedent for admitting fromen to it Our opponents say, that the practice >f baptizing actual believers only, is more agreeable lo the practice of Christ and the apostles; I say, that the practice of admitting men only, to the Lord's supper, is more agreeable to the practice of Christ and the apostles; and let the consequents stand or fall together. The substance of the ordinance of baptism is clearly instituted by Christ for the admission of visible church members, and it is left to us to infer the application of it to all those who have a right to visible church membership; which it is undeniably proved that infants have. (2.) Supposing that we cannot show any precept, or precedent, in the Vfew Testament, for baptizing the infant seed of Christians, neither can the anabaptists show one word of precept, or precedent, for baptizing the child of any one Christian at years of discretion, in all the New Testament. I challenge them all to produce any one instance of the deferring of the baptism of any believer's child to years of discretion. Now the lawyers have a rule, that an ettop' pel againit an estoppel $ets the matter at large. We have no such clear direction, as some may think there should have been, what to do with the seed of believers ; and if the dispute be drawn in the New Testament, I knowiiot whither to appeal more properly than to the Old ; where we find such abundant evidence of the church membership of the infant seed of believers, and of their title to the ordinance of initiation, while we do not find a word in all the New Testament which deprives them of either, (but a great deal in affirmance thereof,) that we conclude (blessed be God, abundantly to our satisfaction) that they still remain in full force and virtue.

CHAPTER III.

THE NECESSITY AND EFFICACY OF BAPTISM.

Having inquired what baptism is, and to whom it

IS to be administered, our next inquiry must be,

what stress is to be laid upon it ? And here we have

need to walk circumspectly, for fear of mistakes, on

^lie right hand, and on the left What I have to say

4 r 2

on this head shall be reduced to the following questions:

Quest. I. Whether baptism be necessary to salvation ?

In answer to which, we must have recourse to th^ known distinctions of (necetsitas pracepti) what is necessary because commanded, and (necessitat me-dii) what is necessary as a mean ; and also (necet-sitae hypothetica) conditional necessity, and (neces" sitas absoluta) absolute necessity. And so it seems that baptism is, conditionally^ a necessary duty ; but not, ahsolntely, a necessary mean. We have adversaries to deal with on both hands; some, who are so far from thinking it a necessary mean, that they deny it to be a necessary duty ; (so, many of the Socinians;) and others, who not only plead for it as a necessary dutyj but assert it to be necessary as a mean of salvation : (so tlic papists:) and the truth seems to be between them.

1. The necessity of water baptism, as a continuing duty, is proved,

(1.) From the will and command of the Lord Jesus ; Go anddisciple allnations, baptizing them: which was intended to be a warrant, not only to the apostles, in planting the church, but to all ministers, in all following ages; as the promise annexed doth abundantly prove, Lo, I am with you always, even to the end of the world. The ordinance of the Lord's supper is expressly said to continue till Christ's coming, i. e. till the end of time, (1 Cor. xi. 26.) and no reason can be given, why baptism should not run parallel with it, since they are both signs and seals of the same grace. Nor did the pouring out of the Spirit on the day of Pentecost, supersede external ordinances, but rather lead to them; for having received the Holy Ghost, is assigned as the reason why water baptism should not be forbidden to Cornelius and his friends; (Acts x. 47.) and though the apostles are bidden to go into all nations and baptize, they went not into any of the nations till after the Spirit was poured out

(2.) From the continuance of circumcision in the Old-Testament church: which was instituted not only for the founding of that church, but to be observed tn their generations. Gen. xvii. 9, 10. As therefore circumcision continued a standing ordinance in the Old-Testament church till the first coming of Christ, by a parity of reason, baptism, which comes in the room of it, is to continue a standing ordinance in the New-Testament church till the second coming of Christ.

(3.) From the continuance of the end intended in this institution. It was instituted to be the door of admission into the visible church: and without some such door, either all must be shut out, or all must be taken in : either of which would be absurd; for the church is a society distinct from the world, and the God of the church is a God of order, and not confusion.

A TREATISE ON BAPTISM.

Tboagh the children of believing parents have, by their birth, a remote charch membership, and covenant right, yet it is requisite for the preserving of order in the church, that there should be a solemn recognition of that right, and some visible token of admission. As in the case of converted heathens ; though, upon their believing, they have a right to the privileges of the covenant before baptism, (for baptism doth not confer a right, but only recognize it,) yet it was the will of Christ that they should be solemnly admitted by baptism, for the honour of the church as a distinct society. Thus, in the ordinance of marriage, (an ordinance common to the whole world,) the mutual declared consent of both parties, is the essence of the marriage, yet, for order's sake, all civilized nations have enjoined a solemnity of investiture.

(4.) From the continuance of the benefits conferred, and the obligations imposed, by baptism: which are such as pertain, not only to those who are converted from heathenism to Christianity, but to those also who are bom of Christian parents. We are all concerned to put an Chrut, and to have communion with Christ in his death ; we all need the remission of sins, and the sanetification of the Spirit, and eternal life ; so that while we are expecting these privileges, and taking upon ourselves these engagements, it is fit that both should be done, in that ordinance, which was appointed to signify and seal both the one and the other. The church musthe sanetijied and cleansed with the washing of water, by the word, till it is presented a glorious church, Eph. ▼. 26,27.

And this may be of use to rectify the mistake of some well-meaning people, who, having been unhappily defrauded of the privilege of baptism in their infancy, when grown up, do themselves neglect it; thinking it sufficient, that they do that which is intended by baptism, though they do it not in that way. Such would do well to consider, what a slight they put upon the law of Christ. It would be thought too harsh, should we, in this, parallel baptism to circumcision, which had so severe a sentence annexed to the law which required it, (Gen. xvii. 14.) The vn-circumdsed man-child, (i. e. when he is come to years of discretion,) whose flesh of his foreskin is not circumcised, (not only through the neglect of his parents, when he was an infant, but by his own, when grown up,) tliat soul shall be cut off from his people ; he hath broken my covenant.

2. Baptism is not simply and absolutely necessary as a mean. This is the popish extreme. But, as in doctrine, so in worship, the middle way is the yood old way, the good safe way.

When we speak of baptism as a mean, and the necessity of it as such, we must distinguish between

• St quit diserit bttpiumMm Uberontm nUy CMoe §it noit nec0t$arium ad Malutem,J anathtmatit; which the lYent catechism explains to be such a necessity,n/ nUiprr grathm haptUmi Deo rena»cantHr,(hominet^)

external and internal means. Internal meai^ vt such as have so necessary a connexion witk tk end, as that the end cannot be obtained vritfaoct them. Such are faith, repentance, and jnstiiieatiofl; means of salvation absolutely neceasary; so tkat salvation is never without them as tbc means, tsx they without salvation as the end. Bat exteno) means are not thus connected with the end, bat obIj subservient to it, by God's ordination. Not so, bit that the end may sometimes be obtained without them, and they may often miss of the end: and a-craments are such means of salvation. The CoaB> cil of Trent denounceth a corse against those wte say, that baptism is not absolutely necessary to salvation.* But that it is not thus necessary, is fall^ proved by the following arguments :

(1.) God is a free agent in dispensing his gra&. he begets of his own will; which doth not depen: upon the will of the parent, so as to be fnistrat^ bf his neglecting to baptiase bis child.

(2.) Circumcision, under the Old Testament, wss not absolutely necessary to salvation; therefore baptism is not under the New: for then, the conditios of Christians would, in this respect, be harder thai that of the Jews. God appointed cirenmcision te be administer^ on the eighth day, and not befort; and certainly it would have been very hard opoa children to have deferred it so long, if it had bees necessary to salvation. David's child died on (ke seventh day, consequently ancircnmcised, and jd he comforts himself with the hope of its salvatiom (2 Sam. xii. 23.) / shall go to him, but ke shall net return to me. Yea, all the children of Israel wcit forty years together in the wilderness without oir-cumcision, which it is hard to suppose was damning to those who were bom and died daring thai time. The threatening. Gen. xvii. 14. is against the wilful neglect, and not the involantary privation.

(3.) If baptism were thus absolutely necessary, aa-baptized children would perish eternally, without any fault of their own ; and so the child would bear the personal iniquities of the father: which bcoo-trary to Ezek. xviii. 20.

(4.) Our Saviour doth plainly put a difference between the necessity of faith, and the necessity of baptism, to salvation, Mark xvi. 16. He iAtU belitftti and is baptized, shall be saved ; but he doth not saj, he that believeth not, and is not baptized^ shall be damned, but only, he that believeth not shall be damned; for faith is the internal, baptism but the external, mean.

(5.) The infants of believing parents hare an interest in the promises of God, which is the thing sigoi-fied by baptism; and can it be imagined, that the? should be shut out of heaven for want of the sign *

Iff tempitermm mumom, et interihm, a pareutibut, $nejtdde$, the ii^ deln tint, procreantmr.

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1173

To suggest such a thing, is not only very uncharitable in itself, but, we think, reflects dishonour upon Christ; the goodness of his nature, the grace of his covenant, and the constitution of his kingdom; and must needs be very uncomfortable to Christian parents. When God hath said, that he will be a God to believers, and to their seed, the neglect of man, much less the wise providence of God, shall not make the promise of no effect.

Quest. II. What effect hath baptism upon baptized infants, and how doth it operate ?

The anabaptists say, it hath none at all, and therefore argue, to what purpose is this waste ? Their exceptions have been answered before. The papists assert, that sacraments confer grace, (ex opere ope-rato,) by virtue of the sacramental action itself: but as to baptism, it is expressly said, that it doth not save us, as it is the putting away of the filth of the fieeh, (which is the sacramental action,) but the an-stoer of a good conscience, (1 Pet. iii. 21.) and there we leave the question. And others, even many pro-testants, have said, that the sacrament of baptism doth as an instrumental, efficient cause, confer, and effect, the grace of actual regeneration; so that the infant baptized is freed, not only from the guilt, but the dominion of sin, and the Spirit of grace is given, as the seed, whence the future acts of grace and holiness, watered by the word, may, in time, spring forth. Thus, the church of England concludes concerning every baptized child, that it is regenerated, and born again, - In opposition to which Mr. Baxter pleads, " That baptism was not instituted to be a seal of the absolute promise of the first special g^ce, / will give them a new heart, but to be a seal of the covenant properly so called, wherein God engageth himself, conditionally, to be our God, to save us, and we engage ourselves to be his people, to serve him, and so to perform the said condition; and if not to be a seal of the absolute covenant, then not to be an instrument of conveying the grace of that covenant, but a mean of conveying the good promised in the conditional covenant, according to the capacity of the subject: and therefore it seals, to the infants of believers, the promise of salvation, so as to be a mean of conferring the benefit of salvation upon them, not as a physical, or hyperphysical, instrument, but only as a moral instrument; by sealing, and so conveying, a legal right, which is afterwards improvable, as a mean of working a real change upon the souls of those who have faith, and the use of reason." What I have to say on this head is,

I. As to the relative influence of baptism, I look upon it to be the door of admission into the visible church ; so that all who are duly baptized, are thereby admitted visible church members, and (to borrow the Hebrew phrase before mentioned) gathered iin-dar the wings of the Divine Majesty; and the new covenant being externally administered in the visi-

ble church, it is conditionally sealed to all who are baptized (and particularly to the seed of believers) upon the parents' faith: the parents' will being accepted for the child's, and the parents' present consent and dedication, laying an obligation upon the child for the future.

This then is the efficacy of baptism; it is putting the child's name into the gospel grant; and thus is a sealing ordinance, and a binding ordinance. The child's actual faith, and repentance, and obedience, are thereby made (to speak in the lawyers' language) dehita in pressenti, solvenda in futuro, debts then incurred, to be paid at a future time. And surely this is abundantly sufficient, to invite and encourage parents to dedicate their children to God in baptism. For if this be true, (as it certainly is,) it is not (that nudumsignum) that empty childish thing, which the antipedobaptists love to call it.

2. As to the real influence of baptism, we cannot be so clear; nor need we. As far as the parents are concerned, we are sure, that the children are not so regenerated, as not to need good instructions, when they become capable of them, and yet are so regenerated, that if they die in infancy, parents may take comfort from their baptism in reference to their salvation : and as to the children, when they grow up, we are sure, that tlieir baptismal regeneration, without something more, is not sufficient to bring them to heaven : and yet it may be urged, (as I said before,) in praying to God to give them grace, and in persuading them to submit to it.

CHAPTER IV.

OF THE CIRCUMSTANCES OF THE ADMINISTRATION OF

BAPTISM.

Baptism, as a sacrament, consists of a sign, and the thing signified by it. Our inquiries now must be about the sign, and the administration of that; in which several things claim a brief consideration: viz.

I. Concerning the manner of administering, or applying water, to the person baptized.

And about this the enemy hath sowed tares ; hath raised a great dispute, whether it must necessarily be done by immersion, i. e. by dipping the person all over in water: and there are those, who make this mode of applying water, of the very essence of the ordinance, and, with much bitterness, condemn those, who have so much of the spirit of the gospel, as not to impose, and make necessary, what Christ hath not made so ; and who, if water be but solemnly applied, reckon it altogether indifferent, whether it be by infusion, inspcrsion, or immersion. Let us,

1. Examine a little the strength of their cause, of which they are so confident. And,

A TREATISE ON BAPTISM.

1. Tbey plead that the word /Sarri^w (from fiaimi) signifies only to immerse, or dip into water; and recourse is had to the Greek Lexicons in proof of this; bat to little purpose, as the best Lexicons render it, to wash in general, as well as to wash by plunging, or dipping: and we really think, that when Christ saith, Baptize^ he me^ins no more than wash with water. Bat, not to trouble ourselves with searching the sense of the word in other Greek authors, we Will inquire into the sense of it in the New Testament, and hope our opponents will not refuse to join issue with us in the inquiry. Heb. ix. 10. we read of divei's washings; (^ca^potc PaTmaiiotc — ditfei's baptisms;) he instanceth in the water of purification, verse 13. the ashes of an heifer sprinhling tfie unclean: compare the two, and it appears, that that is a true baptism, or washing, which is by sprinkling.* .

Luke xi. 38. the Pharisees wondered that our Lord had not first washed, {on a rpurov ifiawnoOt — that he was not first baptized^) not that he was not plunged all over in water, but that be did not wash his hands. Compare Mark vii. 2, 3, 6. It seems then, that the washing of the hands may be the baptizing of the man : and why not the washing of the face. Nay, it should seem that the usual way of washing even the hands, among the Jews, was not by dipping them into water, but by having water poured upon them: for Elisha's ministering to Elijah is thus described, he poured water upon the hands of Elijah, 2 Kings iii. ll.f

Mark vii. 4. among the superstitious washings or baptisms (as they are called) of the Pharisees, we read of the baptism (i. e. washing) of tables, or rather beds, or couches, as the word (kXivuv) properly signifies; and was it likely, that beds or couches, or even tables, should often be washed by plunging them into water? Surely it was done by sprinkling, or pouring, water upon them.

Rev. xix. 13. we meet with ipariov (itfiapptvov—^ garment baptized with blood, i. e. stained or tinged with blood ; and that by sprinkling, as appears by comparing the parallel passage, Isa. Ixiii. 3. Their blood shall be sprinhled upon my garment, and so will I stain all my raiment. If the word then, so often, or indeed any where, signifies washing by sprinkling, or pouring on of water, as it certainly doth, the argument for immersion, from the signification of the word, falls to the ground.

2. They assert, that Jesus Christ, and others in Scripture, were baptized by immersion; and therefore that any other mode of baptizing is not only unlawful, but renders the baptism null and void. To which we answer,

• Daniel i v. 30. Hii body »at wet with the dem of heeren, the LXX render, Kat ano t« dpvot m upow TO cttfia avrtt tfia^n-~his bodf was baptized with the dew of heaven.

t This mode of washiLg the hands, ts still in daily use amongst

(I.) Supposing that Christ, and others in Scny ture times, were baptized by immersion, yet it dotk not therefore follow, that that mode is still iadis. pensably necessary to the esieoce of the ordinance. Christ often preached sitting; is it therefore unhv-ful for ministers to preach standing? But that vlitc^ is more-considerable is, that bathing was Tery mod in use in those times and places, especially amooi those who were under the ceremonial law; and vkik this was an ordinary way of washing, to which all persons were accustomed, perhaps it was the fitter to be used in baptism, where washing is the sipi. But with us it is far otherwise: bathing is a tkic; seldom used; and therefore, as In the Lord's supper, not the posture of recumbency, which oar Lord used, (according to the custom of the conntry,) but oar own ordinary table gesture, is the roost proper; w in baptism, not dipping, which was then an ordinary way of washing, but sprinkling or ponrios water, which is now the usual way of oar daih washing, is most proper. For the sign, in both ortlf-nances, is taken from a common action, and tk more like it is to that common action, the better, and the more instructive. But,

(2.) There is no such convincing evidencr froD Scripture, that Christ and others were baptised by dipping, as (supposing the obligation of the patttn; may justly be required to prove it essential to the ordinance.

As to the baptism of Christ, it is far from certaio that it was by immersion. John indeed is said to have baptized cy vian — in water, but so is Christ said to baptize cy srvfK. Doth that mean in fat* no, with fire. The preposition cy freqaently si^^ai-fies with. See Rev. xix. 21. tv po^i^ia—tri/A tk sword.

Again, it is urged, that Jesus was baptized i^ lopSaviiv —into Jordan. But the preposition (fcc) often signifies at, as well as tn, or into, HowcTcr, it docs not certainly express plunging in the water: the,T then went bare-legged, and therefore might readih go into the water and be washed, without being dipped all over.

Moreover, Christ is said, after his baptism, to go out of the water. Matt. iil. 16. and Mark i. 10. bat it is remarkable, that in both places the original is not iff vSaroc — out of the water, but awo r« v&iroc from the water; i. e. he came up the ascent from the river: though indeed, had he been only ankle detp, and not plunged, he might have been said to hafc come out of the water.

And once more, John chose a place to baptize io. where there was much water, John iii. 23. but the words are, viara roXXa— many waters, i. e. manr

the Hindoos, many of whose customs are of great antiqoitj, and bear a strfkins^ resemblance to those of the ancient Jews. Sr( Mrs. Kindersleys Letters from the East Indies, Na Izii and Ixn

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1176

streams; therefore probably sVallow, linfit for plaog-ing: and accordingly travellers find the river Enon only a small brook, which a man* may step over.

And as to others, whose baptism we read of, I find none, except the eunuch, of whose immersion there is any apparent probability. Several were baptized in private houses; as Paul, and the jailer, and his family; the latter in the night; and it is very unlikely that he had any conveniency for being dipped there.

(3.) They plead, Rom. vi. 4. and Col. ii. 12. Buried with him in baptinn; where they fancy an allusion to the ceremony of baptizing by dipping: which I see no necessity for at all. Good wits may from thence illustrate the text, and no harm done; but to force so uncertain an illusion, so far, as to condemn almost all the baptisms of the Christian church, in all ages, is a great wresting of Scripture. Our conformity to Christ lies not in the sign, but in the thing signified. Hypocrites and unbelievers, like Simon Magus, though they be dipped an hundred times, are not buried with Christ by baptism ; and true Christians are by faith buried with Christ, though they be not dipped at all; hviyimg fellowship of his Mvfferings^ and being made conformable unto his death, Phil. iii. 10. We are baptized into the death of Chi-istj and by baptism put on Christ; but it doth not therefore follow, that there must needs be, in the external sign, any thing that resembles either killing or clothing.

(4.) The testimony of men is much urged in this case: and I believe that immersion, yea, trine immersion, or plunging the person baptized three times, was commonly used in very early ages ; and that, as far as popery prevailed, a great deal of stress was laid upon it: and the church of England, in the rubric of baptism, prescribes dipping, and tolerates sprinkling only in case of bodily weakness: but our recourse is to the law and the testimony.

2. Let us nt)w see what is to be said against baptism by immersion, or plunging in water. And,

1. It unavoidably occasions a very great distraction and discomposure of mind, in the management of a solemn ordinance; and is therefore evil. Putting an adult person, unused to bathing, over head in water, must needs, for the present, unfit him for any thoughts suitable to such a solemnity : and great care is to be taken, that we may attend upon tfie Lord without distraction, 1 Cor. viii. 35.

2. In many cases, this mode is very perilous to the health, and even life, of the body : and God hath taught us, that he will have mercy, and not sacrifice. Matt. xii. 7. In so cold a climate as ours, especially to some people, and at some seasons, bathing in cold water would be almost certainly fatal. Ask the best physicians, if this be not true.

m I Hid. 1L a>

3. To baptize naked, or next to naked, (which is supposed, and generally practised, in immersion,) is against the law of modesty; and to do such a thing in public solemn assemblies, is so far from being tolerable, that it is abominable, to every chaste soul: and especially to baptize women in this manner. If, when veils were commonly used, the woman was to have a veil on her head, to cover her face in the congregation, because of the angels, (whether that mean young men, or ministers, or heavenly spirits,) I am sure the argument is much stronger, against her appearing almost naked in such a congregation. Is this for women to adorn themselves in modest apparel, with shame-facedness, and sobriety ."*

4. However, I am sure, that to lay such a stress upon the ceremony of dipping, as not only to condemn, but to nullify, and reproach, all those baptismal washings, which are performed by pouring on water, is very uncharitable, and dissonant from the spirit of the gospel. Bodily exercise prqfiteth little.^ In sacraments, it is the truth, and not the quantity, of the outward element, that is to be insisted upon. In the Lord's supper, eating a little bread, and drinking a little wine, sufficeth to exhibit the thing signified ; and we need not, nay we should not, fill ourselves with either; and yet it is called a supper, I Cor. xi. 20. So in the ordinance of baptism, the application of a little water, provided there be water, and a washing with that water, is sufficient to signify spiritual washing. Aaron and his sons were the Lord's priests, though the blood of consecration was only put ti;>ofi the tips of their ears, and on their thumbs, and great toes. Lev. viii. 24.

3. We shall just hint at what is to be said, for the administration of baptismal washing by sprinkling, or pouring, water on the face, or head ; which is the more usual mode.

The overthrow of the other mode is, indeed, enough to establish this : washing is the main matter in the sign, which is sufliciently done by sprinkling or pouring water. But I add further, the thing signified by baptism is frequently, in Scripture, set forth by sprinkling or pouring water, but never, that I remember, by dipping or plunging into water. Thus, Isaiah xliv. 3. / will pour water upon him that is thirsty; and Isaiah Hi. 15. He shall sprinkle many nations; a prediction or promise, which many think refers to the ordinance of baptism, and seems to be particularly fulfilled, in the commission to disciple all nations, by baptizing them. And again, Ezck. XXXvi. 25. / will sprinkle clean water upon you. And particularly, in the improvement of our baptism, we are said to be sprinkled from an evil conscience, Heb. x. 22. So Tit. iii. 5, 6. that which is signified by thelaver of regeneration, is the renew* ing of the Holy Ghost, which he shed on us. The

* 1 Tim. tv. 8.

A TREATISE ON BAPTISIC.

blood of Christ is called the blood of sprinkling, Heb. xii. 24. If immersion is so proper, as some conceive, to represent our being buried with Christ, (though to me it seems far fetched,) I am sure sprinkling doth much more plainly represent the sprinkling of the blood, and the pouring forth of the Spirit of Christ upon the soul: and if one scripture alludes to one manner of washing, and another to another, it intimates to us, that the mode is in itself indifferent, and that Christians are left to choose that, which, upon other accounts, is most convenient and edifying.

On the whole then it appears, that the dust which has been raised about the mode of baptism, is nothing else but a device of Satan, to perplex ignorant, and to delude unstable, souls. I shall say but yery little,

II. Concerning the persons by whom baptism is to be administered: concluding, that gospel ministers, and they only, have authority to administer this ordinance; for they only are the stewards of the mysteries of God, To them only the commission is given, Matt xxviil. 19, 20. Go ye and disciple all nations, baptizing them^ teaching them to observe, &c. The same persons who are to teach, by office, are to baptize ; and no man should take this honour to himself but he that is called of God. I proceed therefore to consider,

III. The time when baptism is to be administered. And,

1. As to the adult, who are baptized upon a personal profession, it is plain, that in Scripture times, it was administered presently, and without delay, upon their profession of Christianity: the same day there were added {{, e. by baptism) three thousand souls, (Acts ii. 41.) the same day that they believed. The eunuch was baptized immediately upon his believing, (Acts viii. 38.) and Paul, as soon as ever he came to himself, and the scales fell from his eyes, arose, and was baptized, Acts ix. 18. And once more, the jailer was baptized, he and all his, straightway. Acts xvi. 23.

This was the method the apostles took : but afterwards the church generally required more time ; and deferred the baptism of the adult, till they had long been in the state of catechumens, and given ample testimony of their proficiency in knowledge, and of a blameless conversation. The apostolic constitutions appoint three years for the catechumens to be instructed, yet allowing an admission sooner in case of a manifest maturity : but was not this an excess of strictness, and making the door of the church straiter than Christ and the apostles made it? And certainly, the practice which afterwards prevailed, of restraining the administration of baptism to certain days, and of deferring it till the point of death, from a notion that sin committed after baptism was unpardonable, are to be imputed only to ignorance and superstition.

2. When is it to be administered to infants?

In Cyprian's time, (about the middle of tbe tibiri century J it seems that there was a controversy aboct the baptizing of infants; not whether tbey 0Q^tl> be baptized, (that had never been disputed,) bat oo&-cerning the time when ; whether on the secood or third day, or (ascircumcision of old) on tbe eigbi^ day ? For the determination of which, Cyprian, wiik the advice of sixty-six pastors, wrote a syoodical letter, to prove, that it was not necessary to defer it till the eighth day, as the mercy and grace of God are not to be denied to new-born children: and ii this,saith Austin, he did not make a new decree, b&t preserved the ancient faith of the charcb.

As to the time of baptizing infants then, the meal is to be kept between two extremes.

(1.) It should not be causelessly deferred, as if it were a thing indifferent whether it be done or not It argues a contempt of the ordinance, and a slight regard to our children's covenant rig^ht, to dclaj tbe administration, perhaps because the feast cannot yet be provided, or such or such a fine friend procured to stand gossip. Thus a solemn and important institution of Christ is often made to truckle to mean and inconsiderable respects. Moses*s deferring to circumcise his child, had like to have cost him dear. On the other hand,

(2.) It should not be superstitiously hastened and precipitated. There are many, who are most Diligent about it while their children are well, who, i( they are sick, and likely to die, will be very solicitous to get it done with all speed; and will call up a minister at midnight rather than fail. But wbeit there hath not been a culpable delay, i. e. where do convenient opportunity hath been let slip, if it please God to visit the child with threatening sickness, I see no reason for thus precipitating the ordinance. Baptism is the appointed door into the church militant, which supposeth the child likely to live; not into the church triumphant, which supposeth tlie child dying. The administration of baptism is a solemn thing, and ought to be attended with all tbe natural circumstances of solemnity; and therefoie, to hurry the administration, while the child is dyin; in the arms of the minister, is by no means agreeable. Besides, that this practice is grounded opoo a great mistake, viz. that baptism is absolutely necessary to the salvation of the child* Let people be taught, that baptism doth not confer, but recognize, theirchildren's covenant-right; and that, where Ibere is no wilful neglect, God accepts the will for the deed, and will not lay to the charge of us, or oors, the want of that, which, by his own wise providence. we were prevented having in a regular way, and with due solemnity; and they will not be so eager to precipitate the administration.

IV. It will be proper to say a little concerning the place where baptism is to be administered.

A TREATISE ON BAPTISM.

1177

In the first ages of the church, it was osaal to baptize any where, where there was water, bat always (as Dr. Ca^e obserYes) as near as might be to the place of their public assemblies; for it was seldom done without the presence of the congregation. In process of time, they erected baptUteria (fonts we call them) near the church doors, ta signify, that baptism is the door of admission into the cKurch.

All that I have to observe upon this head, is, that it is most fitting and convenient, that the ordinance of baptism be administered publicly, in the face of the congregation. And this is the judgment of the best ordered churches, even of those in which baptism is most commonly administered in private; in which it is rather tolerated as a corruption, than countenanced by the constitution. The church of England allows not of private baptism, except in cases of necessity ; and even then, appoints the public recognition and ratification of it. The church of Scotland, by a late act of General Assembly, has strictly forbidden the administration of either of the sacraments in private. And the reformed church in France likewise appoints, that baptism should be administered in the presence of the congregation. And there are good reasons why it should be performed publicly : for,

1. It is an act of solemn religious worship, and therefore should be attended with all due circumstances of solemnity; and the more public the more solemn. Huddling it up in a corner is no way agreeable to the state and grandeur of the ordinance; it should be performed in a holy convocation.

2. It is the initiating ordinance; the matriculation of visible church members; and therefore ought to be public, that the congregation maybe witnesses for the church membership of the person baptized, and against his apostasy. In covenanting with God, as in other contracts, it is good, for the strengthening of the obligation, to have witnesses. Thus, Josh. xxiv. 22. You are witnesses against yourselves, &c. nay, (v. 27.) this stone shall be a witness to you*

3. It is an edifying ordinance.

. It is of great use to all, to be frequently reminded of their original corruption, and of their baptismal covenant; which is best done by the public administration of this ordinance : and we sliould consult, not only what makes for peace, but what makes for edification : and therefore ministers ought not to refuse their hearers the benefit they might derive from being spectators of this solemnity. The sacred mysteries of God covet not obscurity, like the profane mysteries of the pagan religion. Troth seeks no corners. Though this institution has not any gaudy attire to recommend it, yet it hath so much true native beauty and excellency, that it needs not decline a public administration.

• QaLiLd.

I would not indeed drive this point further than it will fairly go. I do not question but that in many cases, baptism may be administered in private. The jailer was baptized in his own house. And how far ministers should herein comply with the inclinations of their people, I cannot say. Paul preached privately to them who were of reputation ;^ and, perhaps, we may from thence take a direction in this case. Some may be led to public baptism by degrees, who would not be driven to it all at once. I see no reason indeed why any Christians should be ashamed of their profession: it is a culpable bash-fulness when we blush to own our covenant relation to God, for ourselves, and for our seed.

The public administration of baptism would be of good use to establish people in the truth concerning it, and would therefore help us to keep our ground against those who oppose it Many waver about infant baptism, because they were never duly affected by it; as they might have been by the solemn administration of it in public. On all these accounts, I recommend baptizing in public as very convenient, though I would not have it imposed as absolutely necessary.

y. I shall just mention the rites and ceremonies attending the administration of baptism: and as to these. Dr. Cave well observes, that in the apostolic age baptism was administered with great plainness and simplicity; and the apostles' age was certainly the best and purest age of the church. Strict conformity to the Scripture role, without the superadded inventions of men, is the true beauty of Christian ordinances.

1. Every thing is sanctified by the word and prayer, p and particularly sacraments.

The word is our warrant for what we do; and therefore should be read, as our commission. Go ye and disciple all naiions, baptizing them. The nature of the ordinance should be opened, and of the covenant of which it is the seal, and care taken to fix a right notion of the institution, and to raise the affections of the congregation.

Prayer must accompany the word: for it is not from any virtue in the administration, or in him who administers, that sacraments become effectual means of salvation, but only by the blessing of Christ; which blessing is to be sought by prayer. Anciently, saith Dr. Cave, all the formality of baptism was a short prayer, and repeating the words of the institution : and it appears, that for several ages, this baptismal prayer was not any set prescribed form, but, as Justin Martyr saith of their other prayers, (otnj SvvafUQ,) according to the minister's ability.

This prayer ought to be suited to the ordinance : acknowledging the goodness of God to us in making a new covenant^ when the first covenant was so irre-

p I Tim. iv. ft.

A TREATISE ON BAPTISM.

parably broken, and in appointing gacramenU to be the seals of that covenant, that hy two immvtable things, in which it it impotrible for God to lie, we might have strong eonsoUtum; giving him thanks, that the covenant of grace is herein so well ordered, that not only we, but our seed, are taken into it; dedicating the child to God accordingly; begging that he would honour his own ordinance with his presence, and sanctify and bless it to the child; that the.washing of the child with water, in the names of the Father, Son, and Holy Ghost, may effectually signify, and seal, his ingrafting into Christ; and that he may thereby partake of the privileges of the new covenant, and be engaged to be the Lord's.

2. For as much as it is the parents' profession of faith in Christ, and obedience to him, that entitles the child to baptism, according to the tenor of the new covenant, it is requisite that at least one of the parents do publicly make that profession, in the presence of the congregation, at the demand of the minister; and likewise declare a desire to have the child brought, by baptism, into the bond of the gospel covenant; and a full purpose and resolution to bring it up (if spared in life) in the nurture and admonition of the Lord; i. e. as a Christian. But if the parents are dead, or cannot possibly be present, the minister may doubtless go upon the known profession of the parents, or the proof of it, by the attestation of those who knew them. Only (as was observed before) in this case it is requisite that the children's guardians, or next relations or those who have the care of them, do undertake for their pious and Christian education.

3. Our Master hath prescribed the words of dedication, / baptize thee in the name of the Father, and of the Son, and of the Holg Ghost: this therefore should be constantly and devoutly pronounced, as the water is applied; and immediately before, or after, the doing of this, it may not be amiss to declare, that, according to the institution and command of our Lord Jesus Christ, *' I do admit this child a visible church member.*'

4. After the administration, it is proper that the minister should be a remembrancer to the parents of their duty in bringing up their child as a Christian. The people likewise have need, upon such occasions, to be directed in, and excited to, the practical improvement of their own baptism. After which, it is fit to conclude with suitable prayers and praises.

But before we close this chapter, it will be proper just to mention a few appendages to the administration of baptism: as,

1. Naming the child. And this is a laudable custom, against which I know of no objection. It was borrowed from the Jewish custom of naming chil-

dren at their circumcision; and as baptism is *ic enrolment of the person baptized among proCesMfi^ Christians, it is not improper then to fix the nacr. (or tiotamen;) though too many ignorant pcQ^xr consider the giving of the name as the main mamr against which they should therefore be cautioDcd.

2. Godfathers and godmothers. And concersi&; these wje have spoken before; and showed ho« o reasonable and nnscriptnral a practice it is, u> dr prive the parents of the right of dedlc^atiog their 6«c children, to devolve it upon those who have no p^r. nor lot in them. Early footsteps indeed there art M this sponsorship in the primitive times, but qoiir of another nature.

3. Rites and ceremonies which have been used j the administration of this ordinance.

And in sacraments, where there is appointed soar-thing of an outward sign, the inventions of men ba^: been too fruitful of additions ; for which they faav. pleaded a great deal of decency and signifieaDCT while the ordinance itself hath been thereby mivr* ably obscured and corrupted. I shall only menLji the most considerable of those used very ancieB'Jv in the church ; (of those now practised in the chord of Rome, see the ritual;) e. g. 1. A kind of ei^-cism and insufilation; which signified the expeUIc; of the evil spirit, and the breathing in of the g«4 spirit. 2. An unction, or anointing the person baptized upon the breast, and between the shoulder?. which they fancied very proper to signify the sajK-tification of the heart to receive the law of God, ai^ the preparation of the shoulders to bear the y^*^^-of Christ; and that Christians were kings and prxtA4 unto God, 3. Dr. Cave thinks, that with this uncu,: they used the sign of the cross, made upon the forehead ; which they did to show, that they were not ^ be ashamed of the cross of Christ. 4. Trine immersion, or putting the person baptized three iitnes g:> der water, once at the mention of each of the pen^^iis of the Trinity, to signify their distinct dediratia to each. And, 5. After a second anointing, when *>« person was taken out of the water, they put on birz a white garment, to signify, that those who were he^ tizedinto Christ, had put on Christ, and were Xovli with him in white,*

And, besides all these, many countries had particular customs of their own. But setting a^ide thf word, and prayer, and the circumstances of natanU decency, I see no need of any of these additioc^ The spouse of Christ looks roost glorious in b^r native beauty, and needs not the paint and ia«>'Inr attire of a harlot. Purity is the true glory ofpj?-pel ordinances; and all these appendages, in^rad of adorning the institutions of Christ, have mlU deformed and injured them. And those who pkad for the continuance of some of these ceremoato

* From the wearing of this white garment, Wkiinndajf took its I name, that being a great day of haptiwn.

A treatise: on baptism.

1179

open a door for the admission of the rest. The chrism, or anointing with oil, is as significant, and as ancient, and has as mnch foundation in Scripture, as the sign of the cross; and if we must he governed so much by the practice of antiquity, while the other is retained, why must this be exploded ? or rather, ^hen this is so decently laid aside, why should the other be so strictly imposed; especially when it is become such a stone of stumbling, and such a rock of offence ?

CHAPTER V.

OF THE PRACTICAL IMPROVEMEKT OF OUR OWN

BAPTISM.

It hath been the accursed policy of the great enemy of souls, by raising disputes about Christ's truths and ordinances, to rob the church of the benefit of those truths and ordinances. While the field lies in suit, what should be spent in improving the ground, is thrown away in maintaining the suit, and the land lies fallow. There would not be so much quarrelling about infant baptism, if there were but more care to make that practical improvement of it which is required. It is owing to a carnal heart, that the benefit of it is not obtained, and then the thing itself is disputed. In this circle many a poor soul hath been made giddy: infant baptism is questioned, because it is not improved; and then it is not improved, because it is questioned. If any man set himself seriously to do his will in this matter, by a diligctit and conscientious improvement of his baptism, he shall hnow of the doctrine, whether it be of God, or whether we speak of ourselves** We should labour to find, by experience, the moral influence of our baptism, both upon our comfort and our holiness.

When I say we must improve our baptism, I mean, that we must carry it in every thing as a baptized people; and our whole conversation must be under the influence of our baptism. Would you have all our Christian duty in one word, it is, to behave in every respect as those who are baptized; that is, to have our conversation as becomes the gospel of Jesus Christ.^

In opening this, I shall endeavour,

I. To show that it is our great concernment to improve our baptism.

II. To give some general rules for the improvement of our baptism. And,

III. To point out some particular instances in which we should improve our baptism.

I. It is the great concernment of those who are by baptism admitted members of the visible church.

Joho vii. 17.

*PhiLi.a7.

practically to improve their baptism, and to live accordingly.

In dealing with many people, it is mnch easier to direct them than to persuade them; to inform them what is to be done, than to prevail with them to do it. And of the many who lie under the baptismal vow, how few are there who are at all sensible of the engagement! as if their baptism were only the giving of them a name. The profane Lucian said, in derision of his baptism, that he got nothing by it but the change of his name: and multitudes there are who get no more.

The improvement of our baptism is very much our concernment, if we have any regard to honour, honesty, or interest.

1. In point of honour.

By our baptism, we assume the Christian name; and is it not a shame to profess one thing, and practise another? to own the name, and deny the thinp ? Either change your name, or your manners, was the reprimand which the great Alexander gave to his namesake, who was a coward. By baptism we engaged ourselves to be the Lord's ; and bound ourselves, by the strongest ties imaginable, against all sin, and to all duty; and is it not a shame to say and unsay? The great ones of the earth, whose names are raised a degree or two above their neighbours, stand much upon the punctilios of their honour, and scorn to do any thing base, to disparage their families, or forfeit their ensigns of honour, or incur the disg^ce of a broken sword, or a reversed escutcheon ; and shall not one who professeth himself a citizen of the New Jerusalem, have so much of a generous and noble sense of true honour, as to walk worthy of the vocation wherewith he is called, and the dignity to which he is advanced ? It is not for kings, O Lemuel, it is not for kings to drink wine,^ was part of the lesson that Solomon's mother taught him. Brutal excesses profane a crown, and defile the horn in the dost: and arc not Christians advanced to be kings and priests ? It is not then for Christians, who are baptized, it is not for Christians, who wear so honourable a name, to walk as other Gentiles walk. We shame ourselves before God and the world, if we, who by baptism are made members of that family which is named of Jesus Christ,^ its illustrious head, do that which is unbecoming the family.

2. In point of honesty.

An honest man will be as good as his word. Having sworn, we must perform it; and having given up our names, we must not withdraw them. It is the character of a citizen of Zion, that he sweareth to his own hurt, and changeth not; much less when he sweareth so much to his own good.

Jephthah argues himself into a very hard piece

• Prov. xzxl. 4.

4 Eph. iii. IS.

A TREATISE ON BAPTISM.

of self-denial from this topic, (Jadg. xi. 95.) / huoe opened my mouth unto the Lord, and cannot go back. How sMl we ? Rom. vi. 2.

3. In point of interest.

Be not deceived, God is not mocked. He will not be put off with shows and shadows. Baptism not improved, is no baptism, any more than the carcass is the man. Nominal Christianity is but real hypocrisy; the form without the power; the name without the thing. He is not a Jew (nor he a Chris* tian) that is one outwardly; neither is that circumcision (nor that baptism) which is outward in the flesh.* The gospel is preached, either for a witness to us/ or (if that witness be not received) for a witness against us:^ and so our baptism, instead of being a witness to us, if we neglect it, will be a witness against us. In the day of vengeance, J ad ah and Israel, become ancircumcised in heart, are set abreast with the rest of the uncircumcised nations, Jer. ix. 25, 26. Our baptism, if it be not improved, will be so far from saving ns, that it will aggravate our condemnation. It is not tfie putting away the filth of the flesh that saves as, but the answei* of a good conscience towards God; i. e. our conformity to our baptismal engagements. In early times, it was usual, in some churches, to lay up the white garment of the baptized, that it might be produced as an evidence against them, if they violated or denied that faith which they had owned in baptism.

A little further to illustrate this, let as consider,

1. That baptism is a trusty to which we must be faithful. The profit of baptism is answerable to the profit of circumcision. To them were committed the oracles of God:^ we are entrusted with the lively oracles ; the sacred laws of the kingdom of heaven; which if we misuse by an ansuitable conversation, we betray a trust

2. Baptism is a talent, which mast be traded with, and accounted for. It is a price put into the hand to get wisdom; and with this, as with other talents, the charge is. Occupy till I come. By working upon our souls a sense of the obligations we arc laid under by our baptism, we put this talent into the bank, and, if we were not wanting to ourselves, might receive from it the blessed usury, of a great deal of comfort and holiness. I refer to Matt XXV. 27.

3. Baptism is a privilege, which must be improved. It takes as into the visible church ; makes us denizens of that ancient and honourable corporation; and entitles us to its external privileges; the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises, (Rom. ix. 4.) privileges capable of a great improvement.

4. Baptism is a profession, which must be lived up

• Rom. ii. 25,38.29. f Matt. xziv. 14. r Mark xiii. 9.

to. By baptism we profess relation to Christ» scholars to our teacher^ servants to cor muter, m^ diers to our captain, subjects to our sot€r6f^;i. which relations call for doty which most be dw. The law of nature, and the common sense of mi-kind, require, that we be and do accordio^ to o&i profession; and not profess one thing and pratt^ another.

5. Baptism is an obligation, which most be yx-formed. It is the seal of a bond. We are in becit to God; penal bonds, to be the Lord's; whicb if v> break, we expose ourselves to the penalty.

6. Baptism is an oath, which must be made goot! A sacrament is a military oath; an oath of allegiar^f. to be true and faithful to the Lord Jesus; and 1b<< ing sworn, we must pet form it,^ An oath is a > upon conscience: and this is an oath, to which ^ is not only a witness, (as to every oath,) but a pani principally concerned: for to him are we swonn.

So then, if we do not make use of our baptim we falsify a trust, we bury a talent, we abti^a privilege, we contradict a profession, we break i sacred bond.in sunder, despise an oath, and c;s away from us the cords of an everlasting coTeiuBi

II. I am to give some general rules for the hi-provement of our baptism. And,

1. We must rightly apprehend the perpetual obL-gation of our baptismal covenant That time d«ii not wear out the strength of it: though it was administered long ago, yet (being a specialty^ a bocd sealed) it binds as firmly as if we had been baptised but yesterday. God was highly provoked by tl: breach of a covenant made with the Gideonites misj ages before, 2 Sam. xxi. 2.

Baptism is an oath of allegiance, which no power on earth can absolve us from. It is a perpftualc^rt-nant, never to be forgotten.^ God will not forget A, and we mnst not forget it: the former may comfort us, the latter quicken us. Compare two paralM scriptures, viz. I Chron. xvi. 16. Be ye mindful tl' ways of his covenant, the word which he eommandeatf a thousand generations, borrowed from Ps. ct. S. but there it is. He hath remembered his covenant for rrer. the word which he commanded to a thousand ge»fr&-tions; both put together, speak the perpetoitj of the covenant. God doth remember it for ever, and we must be always mindful of it. It is a coTenant of salt, (2 Chron. xiii. 5.) an incorruptible, ioTioIa-hie covenant, that is not, must not, cannot be disao-nulled. God is said to remember his covenafit, when he brought his first-begotten into the world; it was to perform the oath, (Luke i. 1% 73.) tboosh that oath was sworn many ages before. So «faat ve do in religion we should do with a regard to oar baptismal oath; in remembrance of the bolj coTe-nant, and in compliance with the purport aad de-

h Rom. tii. 3.

i P9. cxix. I06L

k Jer. L i

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1181

sign of it. Upon some special occasions, God remembers his covenant; as when, after a controversy, he returns in ways of mercy. Lev. xxvi. 42. So upon special occasions, of trouble or temptation, or after we have fallen into sin, we should remember the covenant; which still stands in full force, power, and virtue. The superadding of repeated engagements to the same purpose, at the Lord's table, or upon other occasions, doth not supersede, but strengthen and confirm, that first and great engagement ; and the design of those renewed covenant-ings, is to revive the sense of that early bond. God remembers the kindness of our youtk, and the love of-our espousals,^ and we must not forget the covenant of our youth, and the vow of our espousals.

2. It is very good, when we grow up to years of anderstanding, solemnly to renew our baptismal covenant; and to make that our own act and deed, which our parents, as the trustees of our wills, to act for our good, (appointed so by God and nature,) then did for us. This will help to make the engagement more sensible, and consequently give it a greater and stronger influence.

This should be done (I think) by a solemn personal profession of assent to the gospel revelation, and consent to the gospel covenant; with a serious promise of a suitable and agreeable conversation: and this to be approved by the minister, or such others as are fit to judge of the seriousness of it. This is to be looked upon as a transition from the state of infant charch membership, to that of adult; and as a solemn investiture in the privileges of the adult: which (according to the practice of the primitive church) may not unfitly be done by the imposition of hands. This is what is commonly called confirmation ; the revival of which, and its restoration to its original use, Mr. Baxter, in his book on that subject, doth learnedly and convincingly plead for. The corruptions and abuses of an ordinance are no reasons for its total abolition. But this is one of those things which are much desired, but little practised; for, in the usual administration of confirmation by the bishops, so little is done to answer the intention, (and how should it be otherwise, when the confirmation of 90 many thousands is put into the hands of one man ?) that it is too apparent, that the substance is lost in the shadow, and the thing in the name. While every deacon hath authority to administer the great ordinance of baptism, and is thought fit to judge of the capable subjects of it, it is a riddle to me, why the subordinate constitution of confirmation should be so strictly appropriated to bishops. The recognition of the baptismal covenant, and the profession of faith, repentance, and a holy life, are fittest to be made in the presence of those to whom the right hand of fellowship is to be given in settled

1 Jer. ii. 3.

m In. xliv. 5.

stated communion, or their representatives: and the investiture were most properly received from tliat pastor, who is to administer other ordinances, and through whose hands those external privileges of adult church membership are to be communicated.*

Where this is neglected, or negligently performed by the congregation, it is yet the duty of every one* to do it, as far as possible, for himself in private; in the most solemn manner, as in the presence of God: the more expressly, the better; and it may add some strength to the engagement, to subscribe with the hand unto the Lord,^

Our law requires, that he who is (subditus natus) born within the king's allegiance, and consequently to all intents and purposes the kingp's subject, shall, when he is of the age of twelve years, take an oath of allegiance, and promise that, to which he was bound before, viz. to be true and faithful to the king, (Co. Inst i. 68. b. I72. b.) and this oath to be taken among the neighbours in the leet, or in the sherifi^s town. I would compare the confirmation I am pleading for to this. It is the solemn profession of that allegiance which was before due to Christ, and an advancement to a higher rank in his kingdom.

The sooner this recognition is made, the better. Youth is quickly capable of impressions; and the more early the impressions are, usually they are the more deep and durable.

3. We must rightly understand the nature of the ordinance, and acquaint ourselves with it

It is a seal of the covenant of grace: we should therefore know the promises and privileges which God seals to us, and the conditions which we seal back to him. How many baptized persons are there, who are altogether strangers to the covenant of promise ! who look upon baptism only as a thing of course; nothing more than the custom of the country I No wonder they do not improve that which they do not understand. Baptism being the badge of our profession, to understand that, is to understand our holy religion; the nature, duties, privileges, and designs of it; to all of which our baptism doth some way or other refer. It is sad to consider what ignorance of these reigns, even in the Christian world; and how many are little better than baptized heathens.

The apostle Paul several times presseth holiness and sanctification, from the consideration of the design and tendency of our baptism. Let us examine two or three particular passages, and make some improvement of them.

The first is, Rom. vi. 3. Know ye nof, that so many of us as were baptized into Jesu6 Christ, were baptized into his death ? This he urgeth as a known confessed truth. The nature of our baptism, and the engagement it lays upon us, is a thing which it is a shame

• See an instaoce of this conflnnatioii in its primitive dinpl!-city, io the life of Sir Nathaniel Bamardiston.

A TREATISE ON BAPTISM.

fpr Christians to be ignorant of. As if a soldier should not Icnow the meaning of his being enlisted. We were baptized into Jeau ChrUt —fic Xpivoy, as cic Mw<ri|y—anto Moses, 1 Cor. x. 2.

Bat how are we baptized into the death of Jesus Christ? I answer, wc may be said to be baptized into Christ's deaths upon a threefold account.

1. As baptism is a professing ordinance; a sign and token of our Christianity. Bg and tn baptism we profess,

(1.) To believe the death of Christ as a fact. It is one of the main hinges upon which the door of salvation turns, one great article of our creed, that he was crucified and dead, Wc profess to believe, (and it is no small matter to believe it,) that he could die. It was not possible that he should be holden by the pains of death; how then was it possible that he should be seized, and taken by them 7 It implies the belief of his incarnation; for if he had not been man, he could not have died. And that he did die; was willing to make his soul an offering for sin. And certainly, that the Lord of life should die for the children of death, the offended Prince for the unnatural rebel, the just for the unjust, is such a mystery, as requires a great faith to receive: which we do in baptism accordingly profess. And there is no need of the sign of the cross in token of that profession ; the instituted ordinance is sui&ciently expressive of our being baptized into Christ's death, without the invented ceremony.

(2.) To depend upon the death of Christ as our righteousness. In baptism we profess our expectation to be saved by the blood of a crucified Jesus; and to hope for heaven, in, and by, that new and living way, which is laid open for us through the veil of his fiesh. We entertain the gospel revelation oonoeming Christ's death, not only as %. faithful May-imfff, but as worthy of all acceptation. We profess an approbation of, and a complacency in, tlie method which infinite wisdom took, of saving a guilty world, by the cross of Christ It was the cross of Christ which was to the Jewe a stumbling-block, and to the Greeks fooliihneu ;^ and therefore an owning of that, is justly made so material a point in Christianity.

2. As baptism is a receiving ordinance.

We are baptized into Christ's death; i. e. God doth in that ordinance seal, confirm, and make over to us, all the benefits of the death of Christ. All our privileges, both those of our way, and those of our home, are the fruits of his cross; the purchase of his blood; and in baptism are conferred upon us, on the terms of the gospel: so that if we fulfil the condition, we may expect the privileges; e. g. pardon of sin, access with boldness to a throne of grace, the gift of the Holy Ghost, and the heavenly inherits ance.

■ I Cor. i. 22.

• Matt i. SI.

P Tit li. 14.

3. As baptism is an engaging ordinance.

We are baptized into Christ's death: L e. we ue obliged by our baptism,

(I.) To comply with the design of his death ; and this in gratitude for the privileges purchased bj it Christ died to save ue from #t»,* to redeem us from all iniquity^^ from our vain conversation ^ the ioteou<it of his death was not only to j'lwti/y, but to sanctift: now, by baptism, we oblige ourselves to join in wiU this design of Christ; to set ourselves against tkat which he died to kill, and that is sin, and to pntt after that which he died to advance, and that is bch-ness.

(2.) To conform to the pattern of his death.

Christ's dying/or sin, was intended to be the pattern of our dying to sin : so the apostle explains fi in the following words (v. 4—6.) We mre planted hh getker (rw ofiotuptan) in tke likeness ; it notes lyc merely a similitude, but a conformity; and that pi9-cured, and wrought, by the virtue and efl&cacv o^' Christ's death. Hence the mortifying of sin is call«d crucifying it; (Gal. v. 24.) a slow but a sare death: and we are said to be crucified with Christ, (Gal. ii. 20.) because of the inOuence which his death hatk upon the mortification of sin. Christ rose to die m more, rose and left his grave-clothes behind him: that is the pattern of our living to righteonsness. s* his death is the pattern of our dying to sin : see both together, Phil. iii. 10. The power of his resmrrertiea, and the fellowship of his sufferings. We should froa hence take instruction how to improve our baptisa. as we have received Christ, so we must walk in him We have received Christ crucified^ and so we mafl walk in him: being baptized into his death, we most bear about with us continually the dying of the Lori Jesus* If ministers must proach, people most live. as those who know nothing but Jesus Christy and him crucified. Think for what end Christ died, and you were baptized into bis death; and use it as ai aggravation of sin, as an answer to temptatioB, and as an assistant to faith ; use it for the cracifying ot corruption, for the constraining of yon to holiness, and for your comfort in all your sorrows. Again,

That of the apostle in the next words, and Col. ii. 12. are to the same purpose; we are bmned miti him by baptism. In which, whether there be ao allusion to the custom of dipping or plunging, io baptism, is not at all material; (if there be, it is bot an allusion;) the meaning is plainly this: that by our baptism we are obliged to conform to the barial and resurrection of Christ, in our sanctificatioo. dying to sin, and living to righteousness; pnttiof off the old man, and putting on the new man. We are by baptism buried with Christ,

[I.] As baptism signifies and seals oar ingraftiii; into Christ, and our union with him. We are, is Christ our head, buried by baptism, and raised

q I Pet L l&

r Bph. ▼.85,96.

• S Cor. It. 19.

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^io; he the first-frDits, and we the lamp. Our ns are said to have been hnd upon Ckristj and he to ive borne them in his own body, (I Pet ii. 24.) so that hen he was bnried, oar sins were pat into the same -ave, and buried with him. Therefore they are not apated to as, being dead and buried with Christ hus was sin, by Christ's sacrifice, condemned.* But i rose again, not in the liheness of sinfulJleeh ; he d not bear our sins in his glorified body. Now iptism signifies, and seals, our fellowship with hrist, in his sufi'erings and resurrection; viz. our eedom from the condemning and commanding )wer of sin. He is our second Adam, the common ither, agent, root, and representative of all true elievers. Baptism, therefore, being the sign of our Dion with him, we are said therein to die, and be aried, and rise again, with Christ [2.] As baptism signifies and seals our engage-letit to be the Lord's.

We are, by our baptismal covenant, obliged to lortify sin, and in baptism receive the promise of 10 Holy Ghost for that purpose. We are buried by Iptism; i. e. we are, iu profession, and obligation, uite separated and cut off from sin ; as those who re not only dead, but buried, are quite parted from tie living, and have ho more any intercourse, cor-cspondence, or fellowship, with them. We are like-ase risen again to another sort of life; a divine and eavenly life. Not as the widow's son and Lazarus rere raised, to live just such a life as they lived efore; bat as Christ was raised, who, though he ontinued on earth forty days after his resurrection, id not show himself openly, nor converse with this rorld as he had done; but his life was altogether eavenly, and no more in the world: thus, our bap-ism, obliging us to die to sin, and live to righteous-less, we may be said therein to be buried and risen rith Jesus Christ

A Christian, therefore, who is by baptism buried rith Christ, and yet lives in sin, is like a walking host; or the frightful motion of a dead body. We hoald often remember, that we are buried, i. e. cut ff from a life of sin, and ^-isen, i. e. entered upon life of holiness. We should therefore see to it, saith the excellent Davenant,) that what is done Dce sacramentally, in baptism, should be always lone really, in the life.

I shall only produce one passage more, yiz. Gal. ii. 27. As many of you as have been baptized into 7hrist, have put on Christ, The design of the apos-le's discourse there, is to bring.them nearer, and md them faster, to Jesus Christ. The two great ivals to Christ were, the works of sin, and the rorks of the law: the former, his rival as the Lord bcir Ruler; the latter, as the Lord their Righteous-less. From both these, he is here industriously

t Rom. viii 3. « Rom. r. II. v i Cor. I. 30.

V 2 Cor. V. 21. I Pt. Ixsi I&

dissuading them; and he argues from their baptism, being baptized into Christ, ye have put on Christ; ye have done it; i. e. you have professed to do it, and consequently are obliged to do it. Put on Christ, that is,

1. The righteousness of Christ for justification. Put it on, as Jacob put on the garments of his elder brother, when he came for the blessing; as the high priest put on the appointed robes, when he went in to make atonement To put on the righteousness of Christ is,

(1.) To consent to it; willing and glad to be saved by that righteousness, which he, by dying, hath brought in. This is to receive the atonement.'' The garment is already prepared ; made up of Christ's merits, dyed with his blood: glorious apparel! it is our consent that puts it on. This is called, buying the white raiment. Rev. iii. 18. Upon our believing submission to the methods of gospel grace, and entertaining that faithful saying as worthy, of all acceptation, Jesus Christ is made of God unto us righteousneu^ and we are made the righteousness of God in him,^

(2.) To confide in it We must be putting it on every day, in all our approaches to God, making mention of Christ's righteousness, even of that only ,** abiding by it as our plea; casting anchor there; laying the stress of our souls upon this foundation. The most of men are putting on other things; some righteousness of their own; at best a covering too narrow to wrap themselves in ;y but we who are baptized into Christ, profess to put on Christ; that i9iifi with which the church is clothed^ that best robe;* that broidered worh.^

2. The spirit and grace of Christ, for sanctifica-tion. Grace is often compared to clothing. This is that fine Hnen, clean and white. Rev. xix. 6. With this we must be clothed, as the earth with grass and com; which are not only adherent, but inherent. Thus we mast put on charity, (Col. iii. 14.) mercies, (Col. iii. 12.) humility, (1 Pet. v. 5.) and in general, the new man, (Eph. iv. 24.) the same with putting on Christ, Rom. xiii. 14. compare v. 13. To put on the grace of Christ, is to get the habit of it planted in our souls, and the acts of it quickened and invigorated: to have grace, and to use grace. To have the disposition, and not to exercise it, is like having clothes lying by us, and not wearing them.

In baptism we have put on Christ; i. e. have professed and promised it. Whether the custom of putting a white garment upon the person baptizedp was so ancient, as that we may suppose an allusion to that, is not material; I suppose rather, that this custom might, in after ages, take rise from this scripture.

Christ is here compared to clothing; for.

7 Is. xzTiU. so. Lake zt. SS.

B Rev. ziL I. b Ezek. zvi. 10.

A TREATISE ON BAPTISM.

1. Clothes are for decency. Sin made us naked, Christ covers oar shame/: Again, clothes are for distinction.** Christians are distinguished from other men by their patting on Christ. Hereby it is known what country they belong to; grace is their livery, their badge, their cognizance. Farther, clothes are for dignity. And this is honourable clothing; recommends us to God; (which no other clothing doth;) it is clothing of wrought goldy' in the sight of God of great price. And once more, clothes are lor defence. We must put on Christ, not only as attire, but as armour; nothing else will keep us safe ftt>m the wind and the tempest^^ and the Ji^ry darts of the wicked oneJ^

Having thus put on Christ in profession, let us do it in truth and sincerity; having begun to put him on, let us be doing it daily more and more; for that is to improve our baptism.

Baptism doth network as a spell, or charm, or by «ny physical influence; but it acts as a motive, or argument, by moral agency; and we then make use of our baptism, when we improve that argument with ourselves, for our quickening, caution, and encouragement, as there is occasion. That which shakes many in the doctrine of infant baptism, is the uselessness (as they apprehend) of the administration, and the mighty advantages which they fancy in adult baptism. But before they conclude thus, they would do well to answer Dr. Ford's proof of this truth,'' That there is much more advantage to be made, in order to sanctification, consolation, and several other ways, of the doctrine and practice of infant baptism, than of that doctrine and practice, which limits baptism to personal profession at years of discretion.'' And it is to be feared, that the neglect of the improvement of infant baptism hath very much conduced to the opposition that hath been made to it. Baptism is a good motive to bo improved, 1. By ministers, in preaching to their people. By this we have some hold of them. It is especially to be improved in dealing with young people. We have this to say to them, that being baptized, they are of the fold; lambs of the flock which we are to feed. We have this to say, against their youthful lusts, and for their early piety, that they are baptized j and are thereby laid under special obligations to be the Lord's. This is to be much insisted upon in training up children in the way wherein tiicy should go. It is improvable, in our dealing with them, about their first conversion and return to God, and their after growth and progress in holiness. In treating with souls, we generally find it easier to direct than to persuade, to tell people what they should do than to prevail with them to do it; we have need to choose out words to reason with them:

c Gen.lii. 7. • Ps. xIt. 13.

A Rev. iii. 18. f tea. xxxii. 2.

therefore those are poor friends to the success of the word, who rob us of that argument which infast baptism puts into our hands.

2. By people in preaching to t}iemselTes. T^ apostle saith, (rapocaXfirt tavnc^ Heb. iii. 13.) Exhort yourselvesf reason the case with yourselves, press things upon your own hearts; and, among the re^, we should press upon ourselves the coosideratioa & our infant baptism, and be ever mincifal of the covenant, the word which he commanded to a tboo-sand generations. I am now,

III. To mention some particular instances wherein it is our duty to improve our baptism: and under each, I shall endeavour to urge the consideraiioo of our baptism, especially as admioislered in is-fancy.

We ought to improve our baptism several ways.

1. Baptism, especially infant baptisna, is to be improved, as a restraint from all mauDer of sic While we are in an insnaring world, we lie csooti-noally exposed to temptation. A malicious spin: lays the plot, and a deceitful heart closes in with it; and thus the poor soul is drawn away, and enticed These temptations are to be opposed, and resisted; all the powers of the soul must be summoned in to the resistance; and the consideration of our b^>-tism, especially our infant baptism, would vm much engage us to that resistance, and make ii both vigorous and victorious. I say the consideration,

1. Of our baptism.

When we are tempted to be proud, or passionatr, or intemperate, or unjust, or the like, then to remember that we were baptized, would be of excellent use, to silence and repel the temptation. C<»-sidering,

(1.) That sin is a contradiction to our professiGO. In baptism, we wero solemnly admitted visible church members, and so took upon us the professiofi of Christ's holy and excellent religion: by wilful sin we give the lie to that profession, and nu counter to it We then put on Christ; and shall we put on our filthy rags again ? Is this to walk ss becomes the gospel ? Is this to adorn the doctrine of God our Saviour, and to answer that worthy name by which we are called? By baptism, we profess ourselves dead unto sin; cut oSy and separated, from that life; and how then shall we live any longer therein?^ How shall wet how can we for shame, so fax contradict our profession, and walk contrary to the vocation wherewith we are called ?

(2.) That sin is a reproach to our relation.

In baptism, we were admitted into that/ciai/y, which is named from Christ ^^ its illustrious head; taken to be his servants; nay, (becauae the servaut abideth not in the house/or ever,) we have received

r Eph vi. 16.

h Rom. vi. 2.

I Eph. iii. 15.

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the adoption of tons ; we are enlisted under Christ's banner, and become his soldiers; are entered into his school, and call him Master (MaoKciXoc) and Lord ; and doth it become those who stand in such relations, to maintain a friendly intercourse with Christ's avowed enemy ? How unbecoming is it for those who profess such a friendship for Christ, to have fellowship with the unfruitful works of darkness ! for what communion is there between Christ and Belial? Holiness becomes God's house,^ and household ; his servants, and service: how unbecoming then is unholiness? If, indeed, we had never been put into such relations, it had been another matter; there had been at least not that evil in our sin: but after we have engaged to follow Christ as his ser-Tanfs and soldiers, shall we run our colours, and return to our old master ? When we are tempted to 810, let us think we hear Christ saying to us, as to the twelve, Will ye also go away ? * you, my friends, and followers? (Kai ^ii rcrvov;) What thou, my son? as Caesar to Brutus. Thou, a man mine equal, mine ae^ quaintance? as the Psalmist, Ps. Iv. 13.

(3.) That sin is an ill requital of our privileges. They were precious privileges which were sealed to us in baptism; the privileges of the gospel charter, the heavenly corporation; all the inestimable benefits of the covenant of grace; protection from arrests, an interest in the promises, free access to God, and the special tokens of his favour: and do u?e thus requite the Lord?^ Shall we sin against so much love, preventing love, distinguishing love? Shall we despise sunh riches of grace?'* The least spark of true generosity would abhor such ingratitude.

(4.) That sin is a breach of our baptismal engagements. We were then sealed, and bound, to be the Lord's; and shall we be so prodigiously unruly, as to break such sacred bonds in sunder, and cast away such cords of love from us ? When a temptation to sin comes, answer it with that of the psalmist, thy vows are upon me, O God!** not upon me as a burthen, which I am weary of, but upon me as a bond, which I am obliged by. The covenant we were entered into, was most reasonable; the engagement just; it was but a confirmation of our former ties: and shall we falsify such engagements? Be not deceived, God is not mocked: therefore vow and pay,^

2. Of our infant baptism.

There is something in baptism, as administered in infancy, the consideration whereof would furnish us with a particular answer to temptation. The argument taken from our baptism, is so far from being less cogent for its infant administration, that it is really more so. Baptism engageth us in a quarrel with sin, but infant baptism with the grounds of it, doth hugely strengthen the engagement For,

k Ps. xdii. 4. ■ Rom. ii. 4.

1 John vi. 07. • P8.1v1. IS. 4 G

m Dent, xxzii. 6.

F EtfCl. v. 4, 5.

1. Infant baptism speaks our engagement in an early quarrel with sin.

We were betimes enlisted under Christ's banner; were from the cradle buried with him in baptism; and thereby engaged, that sin shouldnot have dominion over u^.i The early date of our covenants should very much strengthen the obligation of them. Shall I love that enemy, and lay it in my bosom, which I did so soon declare war against ? When God would stir up himself to show kindness to Israel, he makes mention of his early friendship to them ; remembers the hindness of their youth/ his love to Israel when a^child,* When we would stir up ourselves to strive against sin, we should remember our early quarrel with it, our infant covenants against it The strongest antipathies are those conceived from infancy; usually not afterwards removable; but taking rise so soon, become rooted in our nature. Such should our antipathy to sin be; and having been so early engaged against it, we should early destroy it.* This is a good argument for children to use against sin; that young as they are, they have long been bound in a bond against sin. We who plead with God his loving-hindness of old^ to us, should plead with ourselves our engagements of old to him. This early engagement against sin should especially curb and cure that vanity, to which childhood and youth are subject Austin observes it as a very ill consequence of the careless deferring of children's baptism till they grow up, that in youth the reins wero the more let loose.*

2. Infant baptism speaks our engagement in an hereditary quarrel with sin.

It is not only a personal quarrel, espoused by ourselves, and no older than our own day, but it is an enmity entailed upon us by our ancestors; a hostility which came to us by descent When our parents brought us to baptism, they did by us, as Hannibal's father did by him: when he was but a child of nine years old, he made him solemnly swear, with his hand upon the altar, to pursue the Romans with immortal hatred, and to do them all the mischief he could. Which, however justly reckoned inhuman and barbarous, in a quarrel between man and man, is a project truly pious between man and sin : to bequeath a hatred as by legacy. Our godly parents, who found sin such an enemy to themselves, did thereby lay an obligation upon us, to prosecute an eternal war against it, without thought of reconciliation or truce. Let us think then, when we are tempted to sin, was sin my father's enemy as well as my own ? Is the quarrel with it of so long a standing, and shall I submit to it? Was the covenant of my ancestors against it, and shall I make a league with it; or ever entertain a good thought of that, which my parents did so much to set me against ?

^ Rom. vi. 4, 12. T Jer. li. 9^ • Hot. xi. 1.

A TREATISE ON BAPTISM.

Infant baptism implies such a war with sin, as Israel, by divine appointment, was engaged in against Amalek, a ytvlt from generation to generation ;^ and therefore no peace with it ;^ no pity to be sftowed it; nothing that belongs to it spared?' An hereditary quarrel must needs be inveterate.

3. Infant baptism speaks our engagement in a quarrel with original sin; which is the unhappy root and source of all the rest.

Baptism, at riper age, doth indeed bear a testi-mony against sin, but it gives no particular evidence, as infant baptism doth, against original corruption. Baptism tells us, indeed, that we are filthy; but infant baptism tells us that we are pof-luted from the beginning, conceived in sin,* Baptism in infancy particularly obligeth us to lay the axe to the root; that carnal mind, which is enmity ag^nst God. It leads us to the spring-head of these polluted streams, and directs us to employ all our care for the drying up of that Would we see our own faces by nature? they are best seen in the waters of baptism: in them we behold ourselves transgressors from the womb ^ and are thereby obliged to employ our forces against that sin that dwelleth in us ; to put off the old man, which is corrupt : to curb the vicious propensity, and to crucify the flesh, with its affections and lusts.

Let us therefore make this use of our baptism, our infant baptism; having in profession puton the armour of light, let us put off the works of darhness. My little children, these things write I unto you, that you sin noty

2. Baptism, especially infant baptism, is to be improved as an incentive to duty.

As we are Christians, we have not only temptations to be resisted, and sins to be avoided, but work to be done; great and necessary work, for God and our souls, and eternity. We were not sent into the world to be idle, or (like leviathan into the deep) to play therein. All the creatures were created to work; (as some understand Gen. ii. 3. mcfyS) much more Christians, who are created anew, and that to good worhsS We must work the works of him that sent us. Now nothing can more quicken us to that work, than a lively sense of our relation to the Lord Jesus Christ as his servants; truly, I am thy servant.^ To maintain that sense, and to excite us to an answerable diligence in our duty, we should frequently consider our baptism; especially our infant baptism.*

I. Our baptism : which was the rite of admission into the relation of servants.

(I.) In baptism we were taken into our Master's

w Ex. xvi\. 16. X Deut. xxv. 19. y 1 Sam. xv. 3. ■ Psal li. 5. • ba. xMii. 8. b i John ii. i. e Eph. ii. 10. a Ps. cxvi. 16. • See 8 Pet. i. 9. H# lAat laeketh ttmt tkingi, (vix. the graces be. fore mentioned, that is barren and unflruitful, v. B.) u MiW, and

camot $€9 afar vff^ (Xf|tff|> Ka/Sttw ru xa9api<r/iH tmv vaXoi ovtv a/iap-

family, and owned as members of it It vas tk solemn recognition of our rights, as boro in o&r Master's bouse. Our Lord Jesus, by that right»' investiture, duly administered according to his appointment, did declare, that he took us into tk number of his menial servants; and do joa thUl we were taken into the relation for no porpose! Our Master (who was himself so Tery busy wHen^ took upon him the form of a senrant) keeps no servants in his family to be idle: the glorions angek that attend immediately upon his person, hare wod to do.

(2.) In baptism, we put on our Master's liverr: ii is the badge of our profession. We have pat m Christ; i. e. we have done it in professioo; vt called Christians (a name full both of hoooar nA obligation) from Christ our head. Now, shall vt wear our Master's livery, and neglect our Master^ work ? This livery is our honour; we need not be ashamed of it; let us not, by our slothfuloess, bei shame to it

(3.) In baptism we obliged ourselves to do osi Master's work. It is a bond upon the soaL A covenant like that of Josiah's, 2 Chron. xxxiv. 31. To walk after the Lord, and to keep his commandments, and his testimonies. When we begin to loiter, and spiritual sloth takes off our chariot wheels, let itiis help to quicken us, that in baptism we took the joU| of Christ upon us, and that we were not yoked t9j play, but to work.

(4.) In baptism we accepted oar Master's wafts. We had in that ordinance the privileges of theoc covenant sealed to us ; and we took them as ontn-compence, and earnests of more. We consented t'i trust God for a happiness out of sight, as the fa^I^ ward of all our services, according to the tenor c^ the new covenant. Seeing then we have thns si^* fied, and acknowledged, our expectation of < kitf-dom that cannot be moved, shall we not serve Godwid reverence and godly fear ?

2. Our baptism, as administered in infancj, dotb very much strengthen the engagement; and ma} help to quicken our dulness, and put os iorwi, when we begin to loiter. Our infant baptism doth bespeak our Master to be,

(1.) Our rightful Master. We are his by the firr. title, prior to all Satan's claims and pretensioos; truly his servants,* for we were bom in his boosf If our engagements to him had been only the nsal^ of our own choice, we might have been tempted to think, that a recantation would dissolve the obligt-tion: but we are the Lord's by a former dedication; and if afterwards we join ourselves to tbecitizeoof

rMv,)/0rftiiiM$ that he rgenwed (Yi%. in baptisn) « elteam»9*''f*'^ catio* from hit M tim: whence note, that Ibigetfaloca ofo^ baptism is at the tx>ttom of all our barrennes, and onfhiitfatoeft and deficiency, in that which is good.

e Ps. cxvi. I6L

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the country, it is our own fault. The first conveyance stands, and cannot be invalidated by a subsequent deed; for there was no clause to reserve a power of revocation

(2.) Our kind Master. Kind indeed, who would take us into his family, and admit us to the protection, provision, and privileges of his family, when we were incapable of doing him any actual service. Being now grown up, this consideration should quicken us to a double diligence: that we may redeem the time lost when we were children, and make some grateful returns to our generous Master, for the early tokens of his good will. W/ien Israel was a child, then I loved him;^ and shall not we then study what we shall render for that love ? It was our Landlord's kindness then to put our lives into the lease, and we are basely ungrateful if we now refuse to do the services, or are dissatisfied with them.

(3.) Our old Master. We have been long in his service; from our very Infancy: we were born in his service; and shall we now draw back from, or drive on heavily in, his work ? Shall we begin to tire now, and lose thethingswehave obtained? David pleads with God, (Ps. Ixxi. 17,18.) Thou hast taught me from my youth up; and we should plead it with ourselves. Sober servants love an old service, which they have been long trained up in. Were not our ears bored to the door-post, to serve for ever? and shall we fly off from our work now ?

(4.) Our father's Master: one whom our fathers served, and recommended to us for a Master. Infant baptism speaks an hereditary relation to God, that comes to us by descent: my God, and my fathers* God.' Our fathers found him a good Master, and consigned us over to him, and to his service: shall we then neglect our duty, or be negligent in it ? It is Paul's profession, (Acts xxiv. 14.) So worship I the God of my fathers^ Thy own Friend^ and thy fathers' Frieiidy forget not; thy own Master, and thy fathers' Master, forsake not The way of religion is the good old way, in which they walked who arc gone before us. Idolaters, and evil-doers, are strengthened in their wicked way by this, that it was the way of their fathers. We will do as we have done ; we and our fathers,^ A vain conversation is received by tradition from their fathers,^ For which reason it is, that the iniquity of the fathers is visited upon the children. And shall not we be much more confirmed in the ways of God, from the practice and resolution of our fathers; whose covenant was, that not they only, hut their houses, would serve the Lord? Though that which is bad is never the better, yet I am sure, that which is good is never the worse, but the more inviting, for its being received from our ancestors. Let us not therefore be weary in well-doing, but always abide, and always abound, in the work of the Lord.

t Hot. xi. t. i I Pet. i. 18.

t Exod. XV. i, 4o 2

h Jer. xliv. 17. k Luke ill 3.

3. Baptism, especially infant baptism, is to be improved by us, as a strong inducement to repent of sin.

As we should improve our baptism to prevent our fall; so, when we are fallen, we should improve it to help us up again. Repentance is (as far as possible) the unsaying, and the undoing, of that which we have said and done amiss. It is a retraction. The law of repentance is a remedial law; a plank thrown out after shipwreck : and bless'ed be God, that the covenant of grace leaves room for repentance: the covenant of works did not

In repentance, we should improve,

1. Our baptism. And we shall find in it,

(1.) A strong engagement to repent, in our part of the covenant.

John's baptism, which made way for Christ's, was tlie baptism of repentance.^ The apostles were sent to preach repentance, and to that baptism was annexed ; Repent, and be baptized,^ Our baptism engageth us, not only to the first repentance from dead works, but to an after repentance, as there is occasion. Our first washing in the laver of baptism, obligeth us every day to wash ourfeet^ from the pollutions we contract. Our covenant was, not to sin; but if we should sin, to repent. Impenitency is the most direct falsifying of our baptismal covenant that can be ; it is against the prescribed method of cure.

(2.) A sweet encouragement to repent, in God's part of the covenant.

In this covenant both parties are engaged, God to us, and we to God. We have obliged ourselves (as in duty bound) to repent; God has been pleased to oblige himself (as in grace and mercy inclined) to forgive upon repentance. So that baptism is a continued seal of our pardon upon repentance: an assurance, that if we be truly sorry for what we have done, and will come and confess it, and do so no more, all shall be well; iniquity shall not be our ruin. Repent^ and be ye baptized, for t/ie remission of sins ;" not for the purchase of remission; that is Christ's work, and was done before, when the everlasting righteousness was brought in; but for the possession and application of it, which are daily needed. Let us therefore draw near with boldness, having our hearts sprinhledfrom an evil conscience, and our bodies washed with pure water J* Baptismal washing, as it assures us of the pardon of sin upon repentance, purgeth us from an evil conscience. Repent therefore, for the kingdom of heaven is at hand ;f i. e. the gospel dispensation, the promise of pardon upon repentance. While the hue and cry is out against the malefactor, he flies, but the proclamation of pardon brings him in. This kingdom of God is come nigh unto us ; it was in baptism applied to us in particular, that the encouragement might be past dispute.

1 Acts H. 38. o Heb. X. S2.

m John xiii. lo, a Acts ii. 38.

P Matt. IT. 17.

A TREATISE ON* BAPTISM.

2. Our infant baptism.

There is much in the consideration of our baptism as administered in infancy, to stren^hen this inducement to repent. Can I do otherwise than melt into tears of godly sorrow, when I reflect that I was baptized in infancy? For if so, then,

(1.) By sin I have ill requited God's early kindness to me. I have offended my God, and the God of my fathers, who, upon my parents' account, dealt so favourably with tee. It is often mentioned, as an aggravation of sin, that it is against the God of our fathers: thus, 2 Chron. vii. 22. Because they have forsaken the God of their fathers; so, 2 Chron. xxviii. 6. God hath been kind to my family, to my ancestors before me; how sinful then must my sin needs be, which hath put an affront upon such a friend ? besides that I was then taken into covenant with God myself, and owned in a covenant relation. God aggravates the sin of Israel, from the consideration of his early kindness to them, Ezek. xvi. 8, &c. especially his early covenant with them. Loved when a child, and yet revoking, and dealing treacherously ."» When we were polluted, and exposed, then regarded, pitied, taken up, washed, adorned, taken into covenant, adopted into a good family; and was not that a time of love ? love sealed, love ensured preventing love, unmerited love ? What! and yet despise such rich love, spurn at such bowels ? Do ye thus requite the Lord?^ Is this thy kindness to thy friend? How should we charge this home upon our souls in our repentance, and blush for our ingratitude! Nourished, and brought up, ai%d yet rebelling !*

(2.) By sin I have falsified my early engagements to him. Born in bis house, brought up in his family, brought betimes under his law,*and yet shaking off the yoke, and bursting the bonds! Did God take me into covenant with himself, when I was a child, and look upon me ever since as a covenanter; and yet, no sooner have I been able to go, than I have gone from him ? to speak, than I have spoken to his dishonour ? Aggravate sin from this topic; that there hath been in it, not only such base ingratitude, but such horrid perjury. This consideration is especially seasonable, when we are made to possess the iniquities of our youth ;' and are praying with David, O remember not those early sins,^ Those who are not baptized till years of discretion, have no such considerations to humble them for the sinful vanities of childhood and youth, as they have ivho were baptized in their infancy. Let this therefore break our hearts for the sins of our youth, that they were violations of our infant covenant; than which how can there be greater disingenuity ?

4. We are to improve our baptism, especially our infant baptism, as a great support to our faith.

q Hofl. xi. 1—3. t Job xiii. '26,

r Deut. xsxii. 6. a Pa. XXV. 7.

• laa i. 2, 3. V Heb. iii. 12.

Unbelief is the sin that doth mast easily beset us: there are remainders of it in the best; and it is at the bottom of our many sinful departures from God7 Even those who can say, Lord, I believe, have reason to add, help my unbelief "^ Now, I say, it would be a special help against unbelief, to consider oar baptism, especially our infant baptism. 1. Our baptism.

When we are tempted to distrust God, to question his good-will, and to think hardly of him, then let us recollect the covenant of grace, and our baptism, the seal thereof. Consider,

(1.) That by baptism we were admitted into covenant relations. God did then make over himself to us, to be our God; and take us to himself, to be his people; and shall we then ever distrust him ? Relation is a great encouragement to dependence. See Ps. xxi. 2. My refuge, my fortress^ my God, and then follows, in himwill I trust; compare Ps. xviii. 2. As, by baptism, God hath hold of us when we depart from him, so, by baptism, we have hold of God when he seems to withdraw from us. It is an excellent support to faith, when we walk in darkness, and have no light, that we may stay ourselves apon our God:*^ ours in covenant; ours, for he hath made himself over to us to be our God. Be not dismayed (hen, for he is thy GodJ Use this as an anchor of the soul in every storm; and whatever happens, keep hold of thy covenant relation to God: even then, when he seems to forsake, yet (as Christ upon the cross) maintain this post against all the assaults of Satan, that he is my God; my God for all this; and happy the people whose God is the Lord.

(2.) That by baptism we were interested in the promises of the covenant.

To visible church members now, as formerly, pertain the covenants, and the promises ;* to which others are strangers,^ When the evil heart of unbelief is doubting our immediate interest in the promises, faith may fetch in strength from the remoter interest; Although my house be not so with God, yet he hath made with me an everlasting covenant ;^ and that covenant, ordered in all things, and sure,

2. Our infant baptism. There is much in that to add to the encouragement; and to strengthen this prop, which faith finds in baptism to lean upon. Baptism seals the promise of God's being to me a God, and that is greatly encouraging; but infant baptism increaseth the encouragement, as it assures me of God's being the God of my fathers, and the God of my infancy. (1.) The God of my fathers. Shall I question the kindness of one who is my own friend, and my father's friend ? the faithfulness of one, who was in covenant with my fathers, and always true to them? As it is an inducement to me to

w Mark ix. S4. ■ Rom. ix. 4.

X laa. 1.10. y Isa. xli. lo.

• Eph. U. 13. b 3 Sam. sxiii. 5.

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1189

choose God to be my God, because be was my fathers' God; so haviog chosen him, it must be very pleasing to reflect upon that hereditary covenant Nay, when our own interest may be clouded, and eclipsed, it may bring some support and revival to the soul, to think of our fathers' interest Peter mentions it as a great inducement to his hearers to believe. Ye are the children of the covenant which God made with our fathers. Acts iii. 25. God himself invites us to take hold of this, by fetching his reasons of mercy to his people from the covenant made with their fathers, (Lev. zxvi. 42.) Then will I remember my covenant with Jacob, &c. The eeed of Abraham his friend*^ must not be forsaken, cannot be forgotten. In the great work of our redemption, respect was had unto the promise made unto our fathers.^ Infant baptism, in the parents' right, spc^aks covenant mercy hept for thousands; the word commanded to a thousand generations ; which, if seriously considered, hath a great deal in it to encourage faith. The saints have often been kept from sinking by this thought, O Lord God of our fathers f our fathers trusted in thee J

(2.) The God of my infancy.

It is a great support to faith, to consider, not only that God is my God, but that he was so betimes. How favourable was he in the admission, to accept of me upon my father's interest! He who took me when I was brought, surely will not cast me off when I come myself, though weak, and trembling, and unworthy. He who called me his own, because I was born in his house, though I was then too little to serve him ; who then washed me, and clothed me, and entered into covenant with me, surely will not now reject and disown me, though I am still weak, and what I do is next to nothing. Preventing mercies are not only in themselves very obliging, but very encouraging to hope, in reference to further mercy : he who began in ways of love and mercy to me so early, will not now be wanting to me, or backward to do me good. See how David strengthens his faith from hence, (Ps. Ixxv. 6, 6.) Thou Art my trust from my youth, by thee I have been holden up from the womb. Loving-kindnesses, which have been ever of old, must needs be very favourable to faith and hope. God remembers the days of old,* and we should remember those days.

5. We should improve our baptism, especially our infant baptism, as a special friend to prayer. God's people are, and should be, a praying people: For this shall every one that is yodlypray, Ps. Ixxii. 6. It is a duty to which we are naturally very backward ; sinners plead the unprofltablenessof it, ( What profit shall we have if we pray unto him ?^) but sensible souls are convinced, not only of the profit, but

e Isa. xli. 8. i Luke i. 72,73. • 8 Chron. xx. 6.

f Ps. xxii. 4. 9 In. Ixiii-13

b Job xxii. I&. i Job xv. 4. k Isa. viii. M.

of the necessity, of it; not only that there is something to be gained by it, bat that really there is no living without it. Prayer is the very breath of the new creature. Now, a due improvement of our baptism would greatly befriend us in this duty.

1. The consideration of our baptism would be of excellent use,

(1.) To bring us to the duty.

Baptism did signify and seal our dependence upon God, and our submission to him; both of which are in effect denied, and contradicted, if we live without prayer; either wholly neglect it, or frequently intermit it. Restraining prayer, is casting off thht fear of God,* which, in baptism, we assumed. In baptism, we took God for our God; and should not a people seek unto their God?^ natural light teacheth us to attend upon, with our prayers, that Being whom we call and own as a God.* Baptism put us into the relation of a people to God ; which, while we live in the neglect of prayer, we refuse to stand to, and so forfeit its privileges. When we find our hearts backward to prayer; indifferent whether we pray or not, or degenerating into a lifeless formality, let us quicken them with this: Shall I give the lie to my baptism, and disown dependence upon that God, who then manifested such kindness ? and whose I am by so solemn a covenant David often excites praying graces by similar means; Thou art my God, early will I seek thee? Baptism is particularly an engagement to family worship: by that, we and ours were taken into covenant with God; therefore, we and our households should serve the LordJ^

(2.) To imbolden us in the duty.

Slavish fear is a great enemy to prayer: takes off our chariot wheels; clips the wings of devotion. Baptism, if duly considered, will be a special remedy against that spirit of bondage, which stands in opposition to the spirit of adoption. It is a seal of our interest in God; and we may from thence, with the greater confidence, call God ours: and it is comfortable coming with an address to one in whom we have such an interest; one who is not ashamed^ of his relation to us; but hath instituted an ordinance for the solemn avowal and recognizance of it. Let us therrfore come boldly f draw near with a true heart, having our bodies washed,^ Baptism is one special qualification that fits us for a confident approach to God : (as circumcision under the law:) by that, we were admitted into the relation of children, which should encourage us to improve the relation, by crying, Abba, Father^ We were then enrolled among the seed of Jacob, to whom God never said. Seek ye me in vainJ We were interested in tlie Mediator, who ever lives to make

* Dto* qui rogaU Ule/acit. m Josh xxiv. 14. B Heb. xi. 16.

p Heb. X. 33. ^ Gal. W. 6.

I Ps. Ixiil. 1.

o Heb. iv. 36. r Lsa. xW. 19.

A TREATISE ON BAPTISM.

intercession, for we were baptized into his name. We may plead the promise of the Spirit's assistance, God's acceptance, and an answer of peace: and may we not then come with boldness? In prayer we stand in need of the Father's smiles, the Son's righteousness, and the Spirit's aid; in reference to each of which, we should consider, that we were baptized into the name of the Father, and of the Son, and of the Holy Ghost.

Baptism is especially encouraging in reference to our joint addresses ; our approaches to God in the solemn assemblies of his people. Our participation of the privileges of the communion of saints, should encourage us to abound in the duties of that communion. We belong to the praying body; and our spiritual communion with that body in prayers and praises, (even with those with whom we cannot maintain a local communion,) is very comfortable, when we approach the throne of g^ce. To think, that that mystical body, into which we were baptized, is attending the same throne of grace, upon the same errands. Let this therefore lift up the hands that bang down, and confirm the feeble knees. But further,

2. The consideration of our baptism, at adminis^ tered in infancy, will much more befriend prayer; both as an inducement to, and an encouragement in, that duty. Three comfortable inferences may be drawn from it, viz.

(1.) That God is ready to receive those who come to him, and will in no wise cast them out.

He who would have little children come to him, infants, such as cannot speak for themselves, surely will not reject and put away those, who, though still very weak, yet do, in some measure, lisp out tbeir desires to him. Infant baptism discovers the goodness of God to be, preventing goodness, unmerited goodness, free in the communication of itself, and not strict in standing upon terms. Hard thoughts of God drive ua from, and discourage us in, the duty of prayer; and are no less uncomfortable to ourselves, than they are dishonourable to God. Now, the serious consideration of the favours of our infant baptism, would cause the goodness of God to pass before us; and very much endear our Master, and his service, to us. And this would bring us with cheerfulness, and boldness, to the throne of ^race, to ask, and receive, mercy and help.

(2.) That we were early brought into covenant with him; were betimes received into the number, and entitled to the privileges of children; which is a great engagement upon us to adhere to God, and a great encouragement to us to hope, that God will not forsake us. It is a good plea in prayer, (see how comfortably David pleads it, Ps. xxii. 9—11.) Thou art he that took me out of the womb; (and imme-

• 1 Chron. xii. 17. 2 Chron. xx. 6.

diately into covenant;) Mote didsi make sk i^ (though incapable of the act of bope, didst Uj j foundation for hope to build upon) when I wag mpa^ my mother's breasts: thou art my God, for / was cci upon thee (by my parents' dedication of me; /r«q the womb; therefore, he not far from me. He plea^ to the same purpose when old, (Ps. Izzi. &. compan e. 17, 18.) for time doth not wear out the comfort o1 our infant covenants. How careful was God % get possession of us betimes! and can we fiini :a our hearts now to cast him off? or can we fear i^ai he should cast us off?

(3.) That he was our fathers' God.

That we may with comfort take bold of, in tk darkest seasons. Thus the saints of old used t^ do:* though they might have said, my God, t&eij chose rather to insist upon the covenant relatioQ d tbeir parents. David presseth this in bis plea f«d salvation, (Ps. Ixxxvi. 16.) Save the eon. of iky ksM^l maid; bom in thy house, therefore obliged to seH thee, and therefore expecting to be saved by ths. We find God often showing kindness, as David u Mephibosheth, for the father's sake; which, perhaps, is therefore called the kindnese of Godf sar^ kindness as God was used to show, bereditair kindness. Plead then (as Asa with Benhadad) s ancient league between God and thy father; aid take encouragement from thence.

Thus may we order our cause before God. aid fill our mouths with arguments; not to move Go^. (for he is of one mind, and who can tarn him?; kt to move ourselves; to strengthen our faith, and fe quicken our fervency.

6. We should improve oar baptism, especiaJJ; our infant baptism, as a powerful engagement to brotherly love.

This is the new commandment; thoDgfa an dd commandment, enforced by new motives, built opoa a new foundation. It is peculiarly the law o/ Christ's kingdom, the lesson of his school, the livm of his family; an essential branch of oar bolj asd excellent religion. Now there is that in baptiss. which should mightily induce us to love one another with a pure heart, fervently: and would (if used aright) eradicate all love-killing principles and practices; and overcome all our fends and animosities ; and readily and powerfully sttg;gest, to all Christians, that necessary caution. See that yefoRut out by the way,

1. The consideration of our haj^iem would be a great inducement to brotherly love.

(1.) The oneness of our baptism. It is the apostle's argument for unity of spirit, that there is m baptism. As there is one faith, so there is one «sy of professing and owning that faith« TisK. bapfi^o: the common door of admission into the risible

12 Sam. tx. 7.

II Epb. ix, 3, ^

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1191

arcb. Those wbo, in lesser things, differ in their (preliensionSy and are accordingly subdivided, yet this agree, that they are baptized into the same estt names of the Father, Son, and Holy Ghost, ^hatever dividing names we are known by, whe-er of Paul, or Apollos, or Cephas, whether of Dtber, or Calvin, or the Chorch of England, we ere not baptized into those names; (the great apos-e disowns it, 1 Cor. i. 13. Were ye baptized in the Mwne of Paul ?) no, we were baptized in the name r the Lord Jesus, who hath instituted this ordi-ance, as a centre of unity to all Christians. The lith professed in baptism is a common faith;'' (that

I ivhich all Christians are agreed; abstracted from

II controverted opinions of lesser moment;) of t^bich, what is commonly called the Apostle's Creed lay be considered as a summary. Our Lord Jesus, Q baptism, receiyed us, not to doubtful ditputatunu ;* herefore we should so receive one another. All Christians who are duly baptized, however differing o other things, are ioterested in one and the same covenant, guided by one and the same rule, meet at >ne and the same throne of grace, are entitled to one ind the same inheritance, and all this by one and Lhe same baptism: and should they not then love 9ne another, since the things wherein they agree ire so many and so great, while the things wherein they differ are, comparatively, so few, at least, so small ? How should this shame us out of our private piques and quarrels, distances and estrangements, that our Lord Jesus has not only put up a prayer, but instituted such an ordinance, that we all might be one ?' As for those who enervate the force of this argument, and evade it, by appropriating baptism (like the Donatists of old) to their own way, whatever the monopolizing, excluding principle be, on the one hand or on the other, let not my soul come into their secret, unto their assembly, mine honour, be not thou united. To unchurch, unchris-tianize, unbaptize, all those who are not in every thing of our length, is a project so dishonourable to Christ, so destructive to the catholic church, and so directly opposite to the spirit of the gospel, that I cannot mention it without expressing my abhorrence of it. The Lord preserve his church from the mischievous consequences of pride and bigotry.

(2.) The operation of our baptism.

Though baptism doth not always produce a real change, yet it doth always effect a relative change: HO that those who are duly baptized, are thereby admitted members of the visible church, and therefore stand in a near relation to all the members of it: for by one spirit are we all baptized into one body, whether we be Jews or Gentiles J By baptism we are all admitted into the family and kingdom of Jesus Christ, and so become related to one another, yea.

V Tit. i. 4. w Rom. xiv. 1.

7 I Cor. xii. 13. « Eph. Hi. 16.

s Johnxv1i.21. m Mai. ti. 10.

are adopted to be the children of the same Father. All the saints, both in heaven and earth, make but one family, and that named from Christ,* the head of it, to whom they are all united. Have we not all one Father V from whence it follows, that all we are brethren.** Now relation is a great inducement to love and affection: if we are brethren, we should love as brethren. No strife, for we are brethren,^ It would be very unnatural for the children of the same father to fall out, and fight, because they are not all of the same stature, strength, or complexion. Baptized Christians are members one of another ^ and it is very unbecoming, if there be not that love and sympathy among them, which there is between the members of the natural body. Though the members have not all the same place, strength, comeliness, and use in the body, yet they love one another, and have a concern one for another, because it is the same soul which actuates, and animates, and permeates, every member of the body; and should it not be so in the mystical body, forasmuch as we are members in particular, and have need one of another?* For though there be a diversity of operations, and gifts, and adminittrations, yet there is but one spirit,^ which actuates all the members. For this reason, the strong must not despise the weak, nor the weak judge the strong. This should enlarge and extend our love to all Christians, however distinguished, dignified, or vilified.

(3.) The obligation of our baptism.

It binds us to obey: and this is the second great commandment to which we arc to yield obedience. Thou shalt love thy neighbour as thyself: and this, revived and confirmed by our Saviour, so often repeated, so much inculcated, so strongly ratified, and enforced by so many pressing motives and arguments, that we have precept upon precept, line upon line, to this purpose. Now our baptism is a bond upon our souls, to walh according to this rule. That which doth so richly assure us of God's love to us, doth, no doubt, firmly engage us to love one another. Envy, hatred, malice, and uncharitableness, are some of those devilish lusts, which in our baptism we renounced, and engaged to fight against. Shall we then harbour and embrace them ? or be led, and actuated, and governed by them ? It is the apostle's argument, (Col. iii. 8—10.) Put off all these, anger, wrath, malice, seeing you have (at least in profession and engagement) put off the old man, and put on the new man,

2. The consideration of our baptism, as adminis^ tered in infancy, would very much strengthen the inducement to brotherly love.

(1.) As it is a signal discovery of God's love to us; preventing love, unmerited love.

If he loved us when we were infants, and had

b Matt, xxiil. & • Gen xUi. 8. d Eph. iv. 25.

« I Cor. xii. 2&—S7. f I Cor. xii. 4-6.

A TREATISE ON BAPTISM.

nothing in as to induce or encourage love, what can we object against loving oar brother ? The beloved disciple; who had leaned on Jesas' breast, was most loving himself, and did most press love apon others. The more sensible we are of God's love to us, the more will our hearts be drawn out in love to our brethren. All acceptable love in us is but the reflex of God's love to us. Are you to seek for proofs of the love of God to you ? as they, Mai. i. 2. Yet ye say. Wherein hast thou loved us ? Reflect upon your infant baptism, and you will see wherein: that was a time of love indeed ; the love of espousals ; and should not we then love one another, with a pure heart, fervently.

(2.) As it puts us into an early relation one to another.

Those relations which take rise vnth our birth, and into which we are led by nature itself, have usually the greatest influence, and lay the strongest ties upon us. Such is this. We are brethren from our infancy; were born in the same house; and having the same birth-right privileges, being interested in the same happiness and hopes, let us not fall out by the way. Especially, considering what was our state when we were put into that relation: we were little children, and therefore, innudiee, should be such stilL^ Our infant baptism should teach us to receive the kingdom of God as little children ;** with all humility, and lowliness of mind; which is a temper that would mightily promote our brotherly love. The consideration of our infant baptism would help to make us like little children:^ peaceable and loving in all our carriage; plain and open, without design, or study of revenge.

Other particulars might be mentioned, wherein our baptism, our infant baptism, may be Improved by us, to promote our comfort and holiness, and to build us up in our most holy faith ; but these shall suflice.

CHAPTER VI.

DIRECTIONS TO PARENTS. CONCERNING THE BAPTISM

OF THEIR CHILDREN.

Next to our own baptism, and the improvement of that, our concern is about our children's baptism; for they are parts of ourselves, and God and nature have constituted us feoffees, in trust for them, to act for their good, in their behalf. And I fear that much of the contempt which infant baptism is brought under with some, is owing to the ignorance, neglect, and mismanagement, which parents are guilty of in that matter; and nothing would be more effectual

r I Cor. xir. 90.

h Bfark z. 15.

i Matt tviii.3.

to revive and preserve the honoar of it, than paro^ conscientioas and serioos discharge of their A& with reference to it; for they are the petsoos coc-cemed, and their carelessness is an error in the fis concoction. And therefore, / vrite unto j^au^fmtl^n* The relation of a father, by the consent of natit^, as well as by the law of nature, bath aothoritr asi honour, belonging to it. There were sevei^ dirs-ties, and privileges, conferred by the Roman govera-ment upon the father of three children. Childm are a heritage of the Lord; happy is the man ikA hath his quiver full of them. Tho&e who are sa quite divested of natural affection, value then »r-cordingly. They are (saith Jacob) the children c-M God hath graciously given thy sermtnt.^ \¥hen tkf are multiplied, they are not to be accounted be* thens, but blessings: Obed-Edom had ei^ht soai. for the Lord blessed him. Our duty is to take can of them; especially of their better part. One of tk first things we have to do for them, is to dedicati them to God in baptism. And concerning that we shall endeavour to direct you that are parents,

I. In your preparation for it

II. In your management of it

III. In your improvement of it afterwards, ia f^ ference to your children. For the

I. Preparation for it. I obserre in general, tbaf before this, as before other solemn ordinances, ihm ought to be due preparation; (as much as before tk Lord's supper;) and yet ordinarily how little is there! The more seldom we have occasion to attesd upon the Lord in this service, the more need ve have to prepare for it with all serioasness. M(Rt particularly,

I. Get a right understanding of the ordinaxMre, and of your own concern and interest io it.

There are many who bring their children to be baptized, only because it is the fashion of the coaiH try, and they would be strangely looked upon if they did not do it; but they know nothing of tbe meaning of this service. And if we thus offer the blind for sacrifice, is it not evil? Give diligtsce therefore, clearly and distinctly to anderstaiid what you do, and why you do it.

1. What you do.

You give up your children (which are paits of yourselves) to God. It is a peculiar interest which parents have in their children; founded upon the highest law, and the greatest love: it is undisputed, natural, and unalienable. Know then, that by virtue of this interest, you have a power to dispose of them, for their good, and God's glory. Ton do therefore accordingly give them up to God; and transfer all your right and title to them, and all your ioter-est in them, to him, according to the tenor of iht covenant You resign them to God, to be taoglit

» John il. 13, u.

^ Gen.

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1193

1 ruled, and disposed of, and portioned by him ; Lms made holy and happy by him. Yoo bring them be laid at the feet of the Lord Jesas. Under-nci farther,

1.) That you do hereby oblige your ehUdren; td them to the Lord ; to his word and to his law.

much as in you lies, you lay an obligation upon im, against all sin, and to all duty. Not an ori-isil, but an additional, bond. You bind them to a ?at deal; but to nothing to which they were not und before. You do in baptism, as when you set ar children apprentices; interposing your own thority to oblige them to the duties of the relation, »m a sincere regard to their real advantage. And n you think this too much to do for God, who gave s Son, his only-begotten Son, for you ? The Fa-er sanctified Au Son, and sent him into the world; e. set him apart for the work of our redemption: id should not we then sanctify our children, and t them apart for God and his glory ? Which may 'terwards operate, by a moral influence, as an ar-inient with themselves (and ail little enough) to fix iem to God and doty.

(2.) Yoo do hereby oblige yourselves to bring them p accordingly; in the nurture and admonition of le Lord. It is a great charge, which parents take pen themselves, when they bring their children to e baptized; and I fear the reason why so few per-)rm it, is because they do so little understand and onsider it. This obligation u pon you also, is indeed > no more than you were before bound to, though it oth more bind you, and strengthen the natural obli-atioD. Labour to understand this. In dealing with len, yon would not put your hand to a bond, with-nt knowing first what it meant, and what you took ipon yourselves by it; and will you, in dealing with rod, do such a thing rashly and inconsiderately ?

2. Why you do it.

Understand upon what grounds yon go, in bring-ng your children to baptism; else it is not in faith.

have endeavoured, at large, to show what Scrip-ure grounds we go upon in baptizing children : on-lerstand them well. In short, (1.) You do it in ton^liance with the tenor of the covenant; which uns, to us and to our children, that God will be a 'tW to us and to our seed, (2.) You do it, in con-'ormity to the will of God reyealed in the Old-Testa-ncnt administration of the covenant; in that which ivas not ceremonial, viz. the admission of the children of the coTcnanters into the same covenant with their parents. (3.) You do it in obedience to the appointment of Christ; that little children should be brought unto him.*' (4.) You do it in pursuance of your own covenant with God ; wherein yon gave up yourselves, and all near and dear to you, unto him; your children therefore especially, who are in

e Mark z. 14.

a manner parts of yourselves. (6.) Yon do it out of a natural affection to your children; which prompts yon to do all yon can for their good. Labour thus to understand yourselves, and act vrith reason in what you do.

2. Be serious in examining yourselves, and your own covenant interest in God.

What title your children have to the ordinance, they have by descent from you: and there appears no reason to expect, that the streams should rise higher than the spring; that yon should convey to your children a higher and greater title than you have yourselves. Therefore examine yourselves, whether you be in the faith; for though your profession of faith (in nothing visibly contradicted) be sufficient, so far as the church can decide, to entitle your children to this ordinance, yet God is not to be mocked; he searcheth the heart, and will not be put off with shows and pretences; be knoweth where the heart if not right, but unsteady in the covenant. Therefore wc should diligently commune with our own hearts in this matter, and take heed of deceiving ourselves. It is a thing in which multitudes are mistaken, and in which a mistake is extremely fatal. Therefore ask. Is there not a lie in my right hand? When we bring our children to be ingrafted into Christ, we should inquire. Am I myself ingrafted into him? Am I alive indeed, or have I only a name to live ? Take this opportunity of driving the matter to an issue. Such a shaking of the tree, if it be indeed well rooted, will but make it take root the stronger.

3. Renew your repentance for the breach of your baptismal engagements.

Upon every renewal of our covenant with God, we should penitently reflect upon our violations of it: especially when, in effect, renewing that baptism which is the baptism of repentance. Those whom John baptized confessed their sins; and so should they who bring their children to be baptized. It is well the covenant we are under leaves room for repentance.

4. Be earnest with God in prayer, for a blessing upon his own ordinance.

The blessing of God is all in all to the comfort and benefit of it. Pray that the ordinance may be made effectual to the child, and not be an empty sign. How grace is wrought in the hearts of infants we know not: how should we, when the production of it in the adult is such a mystery ? like the wind, which we cannot tell whence it cometh, nor whither it goeth: it is like the forming of the bones in the womb of her that is with child. But this we know, that the God of the spirits of all flesh hath access to the souls of little infants, and can make them meet for heaven: and from thence we should take encouragement in our prayers for them. God is not tied

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to means, for he needs them not; but we may, with more confidence, expect his manifestations of himself when we are in the use of the means. Pray then that God would grace his own ordinance with his special presence, and accept the dedication of the child to him. This is a promised mercy, but yet for this God will be sought unto, and inquired of by the ho%ue of Israel,

What I say to one I say to both the parents. The mother must consent to the dedication of the child, as well as the father, though commonly it is the father who makes the profession ; and they should both together discourse before of these things, as hein together of the grace of life,^ They are generally both contriving about the outside, and the formality of the service ; they would do well to help one another in the main matter. The dedication of Samuel* was his mother's act and deed; and David often pleads a relation to God as the son of his handmaid. The mothers, from the conception, should look upon the fruit of their bodies as belonging to God ; and, in intention, devote it accordingly. It may minister some comfort and relief to a pious mother, in breeding-sicknesses, and bearing-pains, that they are in order to bring another member into Christ's visible body ; and who would not encounter some difficulties to bear a child to the Lord ? It was the peculiar honour of Mary, that she was the mother of Christ: and is not some ray of that honour put upon those who are the mothers of Christians? Is it not a holy thing which shall be bom of thee, and that shall be called a child of God ? This, indeed, was said of Christ, (Luke i. 35.) but it may, in some sense, be said of Christians. Be not cast down then, or disquieted ; blessed shall be the fruit of thy body,^ It is the Lord's, and God will look after his own. You should take care accordingly to preserve it, and to keep yourselves pure. Every Christian is a spiritual Nazarite ; and if Samson must be a Naxaritefrom the womb, his mother must eat no unclean thing,t: Do nothing to destroy, or defile, that temple of God which is in the rearing. Have an eye to this, in your provision for your children, as soon as they come into the world. When the knees prevent them, and the breasts which they suck, say. This care I take of them, that they may be given up to the Lord. Norse them for him. This would sanctify natural affection, and make those common cares peculiarly pleasing to God, and first abounding to a good account. While you love your children, and take care of them, and provide forthem, and nurse them, (which those that are able ought to do,) only because tliey are your own offspring, what do ye more than others ? more than even the brute creatures ? But to do this with an eye to God, to take care of them as bom in his house, children of the covenant, who belong to

* 1 Pet. iv. 7.

• 1 Sam. 1. II.

Christ's family; this is to do it after agoH^iK and as becomes the gospel Where spcdal privibi are enjoyed, even in common actions, there OBgit be a special regard to those privileges.

II. As to the management of the ordinance wh^ it comes, I would direct yon,

I. As to the externals of it

Be prudent in ordering the circumsta]iGes(«dii| as they fall within your management) in sm i manner, as that the great ends of the institatioD bi) be promoted, and not hindered. For time^uj place, we gave directions^before. In genenl csj suit the solemnity of an ordinance, and let h \\ managed with an agreeable seriousness. WesJ too commonly, that inviting and treating the pM is made the main matter at a christeniag. as v^ call it All the care is to please their neigh while there is but little thought how to please G.^ m It

I condemn not the inviting of friends (Chrbtiaj friends) on such an occasion, provided the endsf right: not to make a fair show in thefiesk, but our friends may be witnesses of our covenaotioi: i God for our seed, and may join with us in prayer a blessing upon the ordinance. When JofaD nj circumcised, Elizabeth had her neighboors » cousins with her, Luke i. 58,59. And this maj be^ mean to preserve, and increase, that lore vhid there should be amongst neighbours and relatiTe^ and to knit families together.

Nor do I altogether condemn such moderate t\\ pressions of rejoicing, as do become Christians,uJ arc consistent with the seriousness of the institotioii But how rarely are they so regulated! AbrabiS made a great feast, not when Isaac was circomcisM but when he was weaned. Gen. xxi. 8. Hovprei judicial such entertainments usually are, oot oqIj to the health of the mother, but to the eificacjof ti< ordinance, is too evident. Meetings of frieods apefl that occasion, should be to edify, nottoiDSDare.ooi another. And yet how often do we see one of ^ great institutions of the gospel managed niacb lik« the idolatrous worship of the golden calf, wbeD,ai^ a piece of blind devotion, the people sat dsten to ai and drink, and rose up to play: thus gratifying tb^ flesh whicli in baptism we renounce. Fasbiooi^ commonly pleaded as an excuse in this case: a poor excuse for a Christian. What is Christianitjr bota sober singularity ? a non-conformity to this present world ? Wo must inquire, what is right, not what is fashion ; what is the way of Christ, not what is the way of the world.

Particular rules cannot here be given with aoj certainty, so as to fit all persons, places, and circumstances ; only, in general, let not the sksdof eat out the substance, nor the beauty of the onii-

f Deut xxvlii. 4.

f Judg.Mil'.

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nee be eclipsed by the pomp and gaiety of the

LSt.

2. As to the frame of yoar spirits, (which is the tin matter, and what God especially looks at,) take sse directions:

1. Do what yoa do, uprightly, and sincerely. That good man was much in the right, who pro-ssed, that he knew no religion hut tineerity. It is the iixie condition of the new covenant; and our great ivilege, and that wherein the covenant of grace is :il ordered, that sincerity is our gospel perfection, ren. xvii. \,) Walk before me, and be tkou petfeet: e. upright in the main matter of covenanting with od ;' sincere in the closing, consenting act, bower, in many things, thou mayst come short. (I.) Be upright in dedicating yourselves to God. [ean what you say, when yon say you will be the ord's. It is the comfort of all those who are (raclites indeed, that they are able to say, through race, that though they have many ways dealt/oo/-Jdy in the covenant, yet they kave not dealt faUely I the covenants Take heed of that. Allowed guile 1 our federal transactions is the radical hypocrisy. \e not deceived, God is not mocked. We may ossibly deceive one another, but God is too wise > be imposed upon. If we think to put a cheat pon him, we shall prove in the end to have put the Forst cheat upon our own souls. Dread the thought f lying to the God of truth; as they did, (Ps. Ixxviii. 6, 37.) who on\y flattered him with their tongues, for heir heart waa not right with him. Let there be no eserve for any known sin; no exception of any louse of Rimmon: such a proviso would be the overthrow and defeasance of the deed.

(2.) Be upright in the dedication of your children ;o God.

Yoa say they shall be the Lord's; but are yon in ^ood earnest? and do you mean as you say? Do jTOu really intend your children to be taught, and ruled, and disposed of, and provided for, by the Lord Jesus? and this, with a single eye to the will of God as your rule, and the glory of God as your end?

Yoa should examine your own souls, whether you are thus cordial and sincere, or not. He that is not sincere in covenanting for himself, can never be right hearty in covenanting for his children. And who knows what a wrong your hypocrisy may prove to your poor infants ?

2. Do it in faith; especially faith in the great Mediator. When Hannah came to dedicate her son Samuel

to God, she brought a sacrifice, 1 Sam. i. 24, 25.

Christ is the great sacrifice, in the virtue and value

of which we must present ourselves and ours to

God.

' Pa. xliv. 17. • S Sam. vii. is. t John sir. 32. u Luk« ii. 72.

3. Do it thankfully.

It is our duty, in every thing, to give thanks; especially in such a thing as this, which is so very much to our comfort and advantage.

(1.) Bless God for your covenant interest; that God is, and will be, to you a God: and take this occasion to speak of it to his praise. Wonder at his condescending goodness. Whence is this to me, a worthless worm of the earth ? So mean, so vile, and yet taken into covenant with God! interested in the Lord of glory; his attributes, his promises! Who am I, O Lord God?* That God should take any notice of me, should show me any token for good, is wonderful, considering how undeserving, how ill-deserving, I am; but that he should communicate his favours in a covenant way, interpose himself for security, make himself a debtor to his own truth, is such a paradox of love, as challengetb everlasting wonder and praise. That I should be made a friend and favourite, while so many continue aliem and strangers to the covenant of promise! be astonished, O heavens, at this ! Lord, how'is it^ that thou wilt manifest thyself to us, and not unto the world ? ' A heart to be duly thankful to God for the covenant of gn^ce, is a good evidence of our interest in it. Upon this occasion, take a view of covenant privileges: observe how well ordered and how sure the covenant is; what you have in hope, and what you have in hand, by virtue of it; and let all this draw out your hearts in love and thankfulness. Trace up the streams of all your mercies to the inexhaustible spring; and let this be the burthen of every song of praise, to perform the mercy promised, and to remember his holy covenant,*

(2.) Bless God that the covenant of grace is so ordered, that not you only, but your offspring, are taken into that covenant: that God will be a God, not to you only, but to your seed," and so entail his kindness, by a covenant commanded to a thousand generations. Thus richly doth free grace outdo all expectation. I had not thought to see thy face ^ (saith dying Jacob to bis son Joseph,) and lo, God hath showed me also thy seed,'' That God should signify bis good will to us, is very wonderful; but lo, as if this had been a small matter, he hath spoken concerning his servants* house, for a great while to come; and is this the manner of men, O Lord God ? * Admire the condescension of divine grace herein. Many great men think it beneath them to take notice of children; but our Lord Jesus >vill have little children brought to him, and by no means forbidden. Mention this to the glory of God's wisdom and goodness, and never forget this instance of his loving-kindness.

(3.) Bless God that you have a child to dedicate to him. Much of the mercy of having children lies in

T Gen. xvii. 7. w Qeu. xWiii. li. *■ 2 Sam. vii. 10.

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this, that we have them to devote to God: not only a seed to be accounted to us, but to be accounted to the Lord, for a generation :' not only to honour us, and to bear up our names, but to honour God, and to bear up his name in the world. What is an estate, or office, good for, but to glorify God with it, and that we may have something to lay out, and use, for his honour? Bless God, that he hath not only given you a child, but that he hath invited and encouraged yon to give it to him again, and is pleased to accept of it. Be thankful that you have a child admitted, from its birth, into the bosom of the church, and under the wings of the Divine Majesty. How sad were it to bring forth children to the murderer f but how comfortable to bring forth children to the Saviour! Hannah had been long barren, and it was her great grief; at length God gave her a Samuel; but it doth not appear that his birth was so much the matter of her praise, as his dedication to the Lord. When she had brought him, in his infancy, to the tabernacle, then it was that she said, Mg soul rejoieeth in the Lord,*' You have more reason to be thankful that you have a child born to inherit the privileges of the covenant, than if you had a child born to inherit the largest estate.

(4.) Bless God that you have opportunity, and a heart, thus to dedicate your child to God.

That he hath given you to see, and claim, and use your privilege; and hath appointed his ministers, by baptism, solemnly to invest the children you dedicate to God, in the bene6ts of the covenant. Bless God that he hath erected his tabernacle, and sanctuary, in the midst of us; and hath not left himself without witness, nor us without the means of grace and salvation. He hath not dealt so with many other nations; (they and theirs are afar off;) and should not this make us very thankful? Preventing mercies, distinguishing mercies, spiritual mercies, are in a special manner obliging. Rightly understand the nature and intention of the ordinance, and you will say, with wonder and praise. This is no other than the house of God, and the gate of heaven: this gate of the Lord, into which the righteous shall enter: enter into it therefore with thanksgiving, and into his courts with praise.

4. Do it sorrowing for the corruption of nature, which needs cleansing.

The appointment of infant baptism is an evidence of original sin: if little children were not polluted, they would not need to be washed; and consider, that they derive their pollution from you. Who can bring a clean thing out of an unclean ?** They were shapen in iniquity, and conceived in sin.' It is so even with the children of pious parents; the natural corruption, not the supernatural grace, is propagated. Methinks this should be a melancholy thought to

7 Ps. xxii. M. I Hoa. iv. la • 1 Sam. t. 28. and ii. 1.

parents, that while they cannot communicate their graces to their offspring, they cannot but commani-cate their corruptions. Adam was himself made in the image of God; but when he was fallen, he hegat a son in his own liheness,^ And the same corrupt likeness is still conveyed. Little children, therefore, need this sacramental regeneration: upon occa:sioo of which you, who are parents, should humbly reflect upon your own corruption, which kindled theirs. It should be matter of grief to you, that your children bear your iniquity; and may blame you for the conveyance of that root of bitterness, which bears so much sin and misery.

6. Do it, rejoicing in the covenant of iprace, which provides cleansing.

Thus, at the laying of a stone in the gospel temple, as at the laying of the first stone of Zerub-babel's temple, there is occasion for a mixture of joy and sorrow: and that sorrow for sin is so far from obstructing, that really it befriends, this joy. Your children are polluted, but bless God that there is a fountain opened ; not only/or the house of David, hot for the inhabitants of Jerusalem* Draw water therefore with joy out of these wells of salvation. Rejoice that there is such a covenant, which you can through grace lay any claim to. The expressions of joy, and rejoicing, at the baptism of a child, should be turned into this channel; and should terminate in God, and in the new covenant.

Thus should yon bring your children to baptism. And in order thereunto, it is requisite, in general, that you be very serious in it. It certainly is not a thing to be done rashly, and carelessly, but with great concern; and the more it lies out of the way of our usual meditations in other duties, the more need we have to engage all that is within ns in this service. I come now,

III. To direct you what improvement to make of infant baptism, with reference to your children.

If you have not put off humanity, as well as Christianity, and divested yourselves of natural, as well as gracious, affections, you cannot but have a great concern for your children. I desire to adore the wisdom of God, in planting in the hearts of parents such love to their offspring. It is necessary to the preservation, both of the church, and of the world ; and is therefore to be encouraged. It is the work of grace to improve, direct, and sanctify, natural affections. Christian parents, therefore, should do more and better than others, in their carriage towards their children.

I undertake not to direct, in general, to all the duties which parents owe to their children; but to instruct them how to improve the baptism of their children; in praying for them; in teaching them; in providing for them; and in parting with them: in

b Job ziv. 4. c Pa. 11. s. d Oen. v. 3. • Zecb. zitt I.

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all wbich we shoald make ase of their baptism, for direction^ qaickeoing, and encouragement

Parents shoald improve the baptism of their children,

1. In praying for them.

It is the daty of parents to pray for their children, and to bless them in the name of the Lord. Children's asking their parents' blessing, for anght I see, is a very laadable practice, provided it do not degenerate (as the best duties too often do) into formality. It is good to teach children betimes how to value their interest in the prayers of their pious parents. In praying for children, it is proper some-tiroes to be particular, as Job for his, {eh. i. 5.) ae-cording to the number of them all.

As to the improvement of their baptism in praying for them,

(1.) Take direction from their baptism, what to beg of God for them; viz. covenant mercies.

God's promises are to be the rule of our prayers : we should seek from God, what God hath sealed to us. Remember, when you are praying for your children, to mind their spiritual and eternal state, more than their temporal. They were covenant blessings, which Abraham's heart was so much upon, when he prayed, (Gen. xvii. 18.) O that Ishmael might live before thee; though God heard him for Isaac. Seek not great things in the world for your children; but be earnest with God to give Ihem knowledge and grace; that good part; the best portion you can desire for them. Help them by your prayers, against their lusts and corruptions. You were accessary to their spiritual distempers, and therefore you should do what you can to get them cured ; and what can you do better, than bring them to Christ, the g^eat Physician, in the arms of faith and prayer? as that poor woman, (Matt. xv. 22.) whose daughter was vexed with a devil.

(2.) Take encouragement from their baptism in your prayers for them.

Look upon their baptism, and you will see upon what grounds yon go in praying for them. You pray for them as in covenant with God, interested in the promises, sealed to be the Lord's ; and those are good pleas in prayer, to be used for the confirmation of your faith. Pray that God would treat them as his; tell him, and humbly insist upon it, that they are his; whom you gave to him, and of whom he accepted : and will he not take care of his own ? How far the promise of the new heart is sealed in baptism, I do not now inquire; but the sealing of the covenant 5n general, as a token of God's good will to our seed, as a suflScient handle for faith to take hold on, in praying for our children. I see not how those parents can, with equal confidence, pray for their children, who deny them to be in covenant,

• Qen. zzvii. s&

and so set them upon even ground with the children of infidels. Isaac and Jacob blessed their children by faith, (Heb. xi. 20, 21.) and that faith respected the covenant which God had made with them, and with their seed.

In praying for children, it is our duty to resign and give them up to God, to be disposed of as he pleaseth; with a holy resolution quietly to acquiesce in those disposals. Now it is very comfortable thus to give them up in prayer, when we have already given them up in baptism. Having submitted them to such an ordinance, we may, with comfort, submit them to any providence which God shall order for them. With great comfort may you give them up, to one who hath already received them, and set his own stamp and superscription upon them. It was said of Austin, who was so often prayed for by his pious mother Monica, that surely a child of so many prayers could not miscarry. If you be most earnest for spiritual blessings for your children, God will give an answer of peace, some way or other, some time or other. In all your blessings of them, (as in the blessing of Jacob,) let the dew of heaven * be put before the fatness of earth; and let the blessings of the nether springs be still postponed to Ihose of the upper,

2. Parents should improve the baptism of their children in teaching them.

I take it for granted, that it is the duty of parents to teach their children. The very light of nature dictates this: and many heathens have left, not only good rules to this purpose, but good examples. But it is more clearly enjoined by the Scripture law. And there, the duty of parents is summed up in this, (Eph. vi. 4.) bring them up in the nurture and admonition of the Lord. Take heed of the devil's nurture, rest not in the world's nurture, but let it be the nurture and admonition of the Lord. It was an Old-Testament precept, (Prov. xii. 6,) Train up a child in the way he should go; and this is equally a duty under the New Testament; and it may still be hoped that he will not afterwards depart from it; but that the well-seasoned vessel will retain the savour of life unto life. The first dispensation of the covenant, to the covenanters and their seed, that we have upon record, was to one who was famous for the religious education of children. / hnow A braham^ (saith God,) that he will command his children and his household after him.^ And this was enjoined to the Jews, (Deut. vi. 7.) Thou shali teach them diligently to thy children.

It is very disengenuons, and a perfect mockery, to dedicate your children to God, and then- to breed them up for the flesh and for the world, and for the devil. See Ezek. xvi. 20.

Now, in reference to this, parents may two ways improve their baptism:

f Gen. xviii. 19.

A TREATISE ON BAPTISM.

(1.) As an argument with tbemselves to give them instruction.

Though this is so great and necessary a duty, yet how sadly is it neglected! Many, who are called Christians, are more solicitous to ha?e their dogs taught, and their horses managed, than they are to have their children educated to the greatest advantage. Remember your dedication of them to God in baptism, as a motive to the utmost diligence in their education. Besides the tic of nature to do them all the good you can, especially to their better part, besides the command of God, which obligeth you to it, you have bound yourselves, by a solemn promise, in the presence of God. It was upon these terms that they were baptized ; not only your profession of Christianity, but your promise to bring them up in that holy religion ; and yon break that promise if yon neglect to do so. Your children are put out to you to be brought up for God. When God graciously gives a child to believing parents, he doth, in effect, say to them, as Pharaoh's daughter said to the mother of Moses, Take this ckild^ and nurse him for me ;' and If it be, indeed, done for God, he will give thee thy wages* Christian families are the church's nurseries, where the young plants are reared; and parents have, in a special manner, the charge of them; and must be called to account concerning that charge. But what a sad account will many parents have to give of this stewardship another day! who have not merely buried, but wasted this talent: who have not only neglected to improve their authority, and influence, for the good of their children's souls, but have abused both, to their unspeakable prejudice.

Besides the promise you break, and the tntst you falsify, by your neglect of your children's education, consider likewise the intention you frustrate. You do, as much as in yon lies, defeat the design of your children's baptism. It was to entitle them to church privileges: and to what purpose is that, if you do not teach them what use to make of those privileges? For want of educating your children aright, then, yon receive the grace of God, manifested in their baptism, in vain.

Use their baptism as an argument with yourselves,

[I.] To begin teaching them betimes.

Children are capable of religious impressions sooner than we are commonly aware of; and it is good to season the vessel well at first Even then, when the understanding is too weak fully to receive, and the memory to retain, truths and notions, the mind, by a prudent, pleasing management, may be formed to that which is good. Endeavour, by a reverend carriage in your religious exercises, and your sober deportment on the Lord's day, to possess them with an early apprehension that the worship of

God is a serious thing. ) think it is good to bring: children betimes to the solemn assembly, where there is convenience for it; as soon as they are capable of being kept so quiet as not to give disturbance to others, (and with a little care and prudence they will quickly be brought to that,) though they are not able to understand what is said and done. My reasons are, that children may hereby be trained up to an observance of religion, and be ready to receive impressions as soon as ever they become capable. And there have been strange instances of the early notice which children have taken of good things. Besides, that the parents do hereby glorify God. And the Hosannas of even little children are not to be considered as a taking of tbe name of God in vain. Our Lord expressed his approbation of them.

The early dedication of our children to God. should excite us to an early care of them. If God's free grace was manifested to them, in such a preventing way, what an inducement should this be to us, to begin with them as soon as ever they are capable! They arc therefore taken into the church so young, that (as we say) they may suck in religion with their milk, and, like Timothy, may (a«'o fiptfri^)from their very infancy become acquainted with the Holy Scriptures,^

[2.] To take pains with them in teaching them.

This is absolutely necessary. Thou shali teach them diligentlyt^ (Heb.) whet it upon them. In whetting, yon turn the thing whetted on this side, and on that side, and often repeat the strokes. So, In teaching of children, the mind is affected (non vt, seds€epe cadendo) not by the violence, but by the frequency, of the impression. The minds of children, like narrow-necked bottles, must be filled but slowly, drop by drop. The young must be driven with patience, as they can go, to allude to Gen. xxxiii. 14. Special care must be taken to make things plain to them ; condescending to their capacities, and lisping to them in their own language; conveying instruction by things sensible, or otherwise affecting; and making it, as much as may be, not a task, or burthen, but easy and pleasant Children are half taught when they are reconciled to instruction.

There is one thing, which parents should especially be induced to, by the baptism of their children, and that is, to introduce them early into adult communion ; bringing them to own the covenant of their baptism, and to take it upon themselves, by an approved profession of personal faith and repentance, in order to their regular admission to the ordinance of the Lord's supper. The profession of tbe parents was accepted, when they were infants; but being grown up, they must be called upon to make it their

f Esod. it. 0.

h 1 Tim. iil. 15.

i Deut vi. 7.

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oiw^n act and deed. Hereby parents transfer mach or their charge to the children themselves; who, 1>ecoming capable of acting for themselves, need not be in vrard. God hath promised to poar oat his tSpirit ufHm our teed, and his blessing upon our offspring ; and it follows, they shall spring as willows by the water courses; undone shall say, lam the Lord*s, anH another shall call himself hy the name of Jacob, and another shall subscribe with his hand unto the Lord^ and shall surname himself by the name of Israel,^ The blessing promised to oar infant seed, is in order to hasten them personally to own their relation to Ood. Many parents, who won Id think themselves undone if they should not have their children baptized, take no care to bring them to the Lord's sapper ; as if that were not as necessary a recognition of their adnlt church membership, as baptism of their infant church membership.

Not that I woald have children brought blindfold to confirmation, or the Lord's sapper; nor brought by force; no, it must be a reasonable service; (thy people shall be willing ;) but I think that children, when they grow up to a competent understanding, shoald be first instructed concerning adult communion ; the terms of it, the privileges of it, the duty of it, the desirableness of it; should be taught the nature and design of the Lord's supper, and of that covenant of which it is the seal; and then should be persuaded to it, and stirred up to desire it. If they arc careless, and unmindful of their souls and eternity, they should be alarmed, and excited to look about them, and concern themselves about so great a salvation. If timorous, and fearful, (which is a much better extreme,) they should be encouraged and comforted. Parents commonly pretend, as an excuse, that they do not see their children fit for the Lord's supper, or desirous of it, when they do not take pains to make them fit, and to stir up their desires. 1 know that the race is not to the swift, nor the battle to the strong: we can but do our duty, and leave the success to the free grace of God; who will be sanctified in all that draw nigh unto him.

(2.) It is to be used, as an argument with the children, to receive the instructions that are given them.

This will be of use, to open the ear to instruction, and to dispose the heart for learning. You may by this, take hold of them, and reason the case with them. Tell them what God promised to them, and what you promised for them; the one to encourage, and the other to engage them, to that which is good. When yon are reproving them for sin, and warning them against it, argue from their baptism. Tell them how contradictory lying, and sabbath-breaking, and swearing, and taking God's name in vain, &c. are to their profession, and promise, in that ordinance. The sons of nobles are often reminded,

that they must do nothing unbecoming their blood, nothing that would reflect upon their families ; and should not the sons of Christians be, in like manner, exhorted not to disparage their Christianity. Remind them of their baptismal dedication and separation, when you are cautioning them to save themselves from an untoward generation ; especially in the great turns of life.

3. Improve your children's baptism, in providing for them.

The light of nature, as well as Scripture precepts, make it your duty to supply them with things needful for them, as God gives you ability. If any man do otherwise, he is worse than an infidel ;^ no better than the unnatural ostrich, that leaveth its eggs in the earth,^ Though our main care must be, to instruct them, our next must be, to make provision for their comfortable subsistence. And,

(1.) We may, from their baptism, take direction in providing for them.

Baptism was to them the seal of the covenant of grace. The provision God made for them, in that covenant, was of spirit*ial blessings in heavenly things: be chiefly solicitous about those things. But that care is not to exclude, but to govern and overrule, your other cares. You must provide callings and employments for them: be directed herein by their baptism; and make that provision which will be most likely to answer and secure the ends of their baptism. As far as you can determine, choose those callings for them, which are best for their souls; most free from temptations, and best subservient to the general calling; in which (according to their place and capacity) they may most glorify God, and be most serviceable to their generation. If there be a due fitness for the work of the Christian ministry, the consideration of their baptism may be a particular inducement to devote them to that.

In providing estates and portions for them, seek not great things, but good things. Account that to be best for them which will be best in the end, and provide accordingly; food convenient, bread to eat, and raiment to put on, so that they may come at last to their Father's house in peace; and then God will provide.

Parents also should from hence take a caution, to provide for their children by lawful and honest means. There is no need of our sin to bring to the birth God's promises. Those parents do not understand, or do not consider, the baptism of their children, who destroy their own souls to make their children rich. Those who depend upon provision by the covenant, need not take any indirect courses to make that provision. If God be the God of Abraham, and hath promised to make him g^eat, Abra-

k ba. xliv 3—6

1 1 Tim. V. 8.

A Job vxxix. 14,1A.

A TREATISE ON BAPTISM.

ham will not reflect upon that covenant, by taking any thing of the king of Sodom, lett he should say, I have made Abraham rtcA." Distrust of God, and of his promise, draws many into crooked paths, and puts them apon base and sinful measures, to enrich their children. You went to God for the promise, do not go to the devil for the performance; nor inquire of Baalzebub, the God of Ekron, while there is a God in Israel, who hath said, that he will be a God to you, and to your seed,

(2.) We may take encouragement from their baptism, in providing for them.

What can be more encouraging, in this respect, than that God hath engaged to provide for them ? The seed of the ufnright shall he blesked,^ even with temporal blessings, as far as is for God's glory, and their good. Have an eye to that promise, and plead it with God. Will he not provide for bis own, especially those of his own house ? If God be to them a God, they have enough. You are in care to lodge what you have for them in good hands; I know not how you can do better, than to lodge it by faith, and prayer, in the hands of God.

4. Improve your children's baptism, in reference to your parting with them.

We live in a parting world, and must provide accordingly. Those who are knit closest together, by love and nature, must expect to be separated. Parents and children are often parting,

(1.) In the world.

Parents are parting with their children from under their eye, and from under their wing. Sending them abroad for education, or into callings, or in marriage. Concerns which commonly lie much upon the hearts of parents: but so it must be: the young tree must not grow always in the nursery; but at length be transplanted into its proper place in the orchard. And when it comes to that, remember their baptism; and trust them in the arms of covenant love. If they are God's children, wherever they go they are not off their Father's ground, nor out of their Father's house. Though they seem the less yours when they are gone from you, yet they are not less the Lord's; which may be no less a comfort to yon, than a caution to them. Are they the Lord's ? Then send them no whither, but whither you can in faith desire God to go with them. When they go from under your eye, they do not go from under God's eye; neither the eye of his providence nor the eye of his observance. When you send them from you, remind them of their baptismal engagements, both to caution and to quicken them. Dis^ miss them with a covenant blessing; as Isaac sent away Jacob, (Gen. xxTiii. 3, 4.) God Almighty bless thee, and give thee the blessing of Abraham, Tell them, and tell yourselves, that the Lord watcheth be-

m Gen. xiv. S3b

o Pb. cxii. %

P Gen. xzxi. 39.

tween yon and them^ when you are absent the mufr the other,^

Parents and children are parting,

(2.) Out of the world.

The most solemn partings are those which deatk makes. Death parts those whom nothing else wooM part; and, particularly, parents and children. Yoo have need to prepare for such parting providences.

You that are parents may take comfort from your children's baptism,

1. When your children are, by death, taken from you,

A common case. Death observes not the laws of seniority; but often takes the children before the parents. In such a case, think of their baptism,

(1.) To induce you cheerfully to resign, and give them up, to God.

When yoo brought them to be baptized, you devoted them to God ; transferred your own interest in them to him; you told him that they should be his, to all intents and purposes; and may he not then do what he will with his own ? It is a quieting consideration, (I know those who have found it so,) that they are the Lord's, by your own consent. He not only gave them to you, but (which is for ever an estoppel to all complaints) you gave them to bim again. Make it appear that you did it in siDcerity, by your silent submission to the will of God, in removing them from you. Do not say, as David, Would God I had died for thee ;^ but as Job, when he had buried all his children together in the ruins of their elder brother's house. Blessed be the name of the Lord J Sense will suggest a great deal, at such a time, that is aggravating: it was a pretty child, very forward and engaging; it may be, an only child, a first-bom; but let this answer all, that God doth but take his own. When your children were to be dedicated to God in baptism, forasmuch as th^ could not do it themselves, you acted as the trustees of Uieir wills; do so when they come to die. As, if you were to die yourselves, yon would commit yourselves into the hands of God; so, when your children are dying, who cannot do it for themselves, it lies upon you to do it for them. Say, Father, into thy hands I commend my child's spirit. In baptism yon resigned them to be members of the church militant, and surely now you cannot, you will not, gainsay their removal to the church triumphant It looks like a very contented word of good old Jacob, (Gen. xliii. \ 4,) If lam bereaved of my children, I am bereaved. He doth not say, I am undone, I shall never see a good day again ; but, I am bereaved, and the will of the Lord be done.

(2.) To encourage you concerning their eternal happiness.

What ground of hope there is concerning the sal-

4 2 Sam. xviii. 33.

r Job f. SI.

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120i

ation of children of belieiring parents, who die in ncy, was showed before; take comfort from it so eh occasions. They were within the pale of church; within the Tcrge of the covenant; lin reach of that promise, / will be a God to thee^ to thy seed. I ground not the* hope of their salon, merely, apon the external administration of ordinance, as if there were no hope concerning »e who die unbaptized; bat I ground it upon r covenant right to the ordinance. David's d died on the seventh day; it is supposed the mth day from its birth, and therefore nncircum-

d, and yet David comforts himself with the hope ts salvation, I shall go to him, hut he shall not re-I to me/ This must needs be very comfortable ler sacb providences. They are taken out of r arms, but are removed to the embraces of a ter father. Say not you have lost your child,

have but sent it before you. And it must needs pleasing to think, that you have a part of your-res in glory. Who are we, that we should help to pie the New Jerusalem ? Though your children

early removed from this world, surely Jthere is harm done, for the time they have lost on earth y have gained in heaven. If therefore it be asked, it well with thee ? is it well with thy husband? is it I with the child ? say, as the Shunammite woman

in a like case, // is well*

t. When you are taken from them ; and perhaps ve them young, and little, and shiftless, undis-ied of, unprovided for. This is no uncommon

e, and a very melancholy consideration to many ying father ; who is by this, more perhaps than any thing else, made unwilling to die. But let this ^nce all disquieting cares and fears concerning m, that they are by baptism taken into covenant h God ; a God with whom the fatherless findeth rcy* God hath expressed a special concern for ■ fatherless, (Ps. Ixviii. 4, 6.) He who rides upon

heavens by his name Jah, is, and will be, a Father •he fatherless. He hath tahen vp, when father and ther have forsahenJ This God is your God, and : Ood of your seed; and hath encouraged you to w them with him; promising to preserve them t'r** Though you leave many, they are not too iny for God to take care of. Though you have tie to leave them, (Jehovah-jireh,) let the Lord >vide; there is wealth enough in the promise. lOQgh you have few or no friends to leave them to, ^ can raise up friends for them. He who can, t of stones, raise up children to Abraham, can and n« oat of stones, raise up guardians for those chil-6Qt rather than they should be deserted. You vo never seen the seed of the righteous, begging ^fljforsahen.' Give them your parting blessing

faith; the angel that has delivered you from all

• 2 SaitL xii. S3. 13 Kiiigs iv. sa « Hos. zf t. 3.

▼ Ps. xxvii. 10. w Jer. zliz. 10.

4 li

evil, will bless the lads; forasmuch as his name is named upon them. They were some of David's last words, and may be a great support and cordial to dying believers ; Although my house be not so with God, (not so as I could wish it,) yet he hath made with me an everlasting covenant.'

CHAPTER VII.

DIRECTIONS TO THOSE WHO ARE PRESENT WHEN THE ORDINANCE OF BAPTISM IS ADMINISTERED.

Herb I take it for granted, that it is most agreeable to the nature aifd design of the ordinance, (hat it be administered publicly; not huddled up in a comer, but owned in the face of the congregation, (if it may be,) the full congregation, that usually meets for other religious exercises; in the presence of all his people,* However, I think it requisite that, except in cases of necessity, there should be a competent number present, (such a number as may be called a congregation,) that the child may have the benefit of the more prayers, and that others may be benefited by the administration. And therefore, in the close, I would give some directions to the congregation.

1. Do not turn your backs upon the administration of this ordinance; but be present at it. Think not yourselves unconcerned in it. Though the sacrament be administered only to the child; yet the word and prayer, which accompany the sacrament, you are all interested in, and may reap benefit by, if you have but a heart to it. It is a great contempt of the ordinance, and argues a very low esteem of a divine institution, needlessly to absent ourselves. It is a very ill thing to think meanly of any divine appointment. He said very well, who acknowledged, that the greatest of men are less than the least of the ordinances of Jesus Christ. Besides that it is a contempt of the congregation; (as if we thought ourselves too good to bear them company;) and despising the church of God^ is an affront to God himself.

2. Carry yourselves with reverence and seriousness during the administration.

It is a very solemn ordinance, and should be attended upon in a solemn manner. That inward awe; which should possess us in divine worship, must put a gravity upon the outward deportment. Whispering, and laughing, and other irreverences' of behaviour, at this ordinance, are a provocation to God, an afi'ront to the institution, a disturbance to others, and a bad sign of a vain and carnal mind. And yet how common I Surely in this, as in other duties, God is to be worshipped with reverence, and godly fear; for he is greatly to be feared, in the assemblies

X Ps. xxxvii. 25. • E^ cxtI. is.

7 3 Sam. zxlii. 5. b I Cor. xl. 23.

A TREATISE ON BAPTISM.

of hu saints* We have need, at this ordioance, to double our guard against such indecencies, because, sometimes, some little accident may happen, in the external adminfstration, which may give occasion to a light and frothy spirit to express itself in such a carriage. But if we remember in whose presence we are, and what is doing, it will be a curb upon us, and keep us serious.

3. Apply your minds seriously to observe, and consider, that which is the substance, meaning, and end of the ordinance.

We are very apt, in positive institutions, (hai-ere in cortice^J to look no further than the shell, or outside, without penetrating into the substance of the ordinance, or considering what is the meaning of the service. The external signs which should direct us to, many times direct us from, the consideration of the things signified. Therefore lay a charge upon your souls, to consider diligently what is before you. Let not the circumstances of the ordinance, (as the manner of washing, or the naming of a child,) draw away your thoughts from the substance. Consider it as a seal of the covenant of grace, and be mindful of that covenant. Your thoughts have a wide field to range in, where (if so disposed) yon might furnish them with sweet and profitable matter to work upon.

4. Make application of that matter to yourselves. Let your thoughts work upon your affections.

The case of the baptized infant is a common case: it was opce your own, and therefore the business in hand still concerns you. As we should be affected at the burial of our neighbours, because their situation will be, so we should, at the baptism of our neighbours, because it hath been, our own. In this, therefore, as well as in that, we should lay it to heart. Dionysios Alexandrinus speaks of one of his congregation, who was mightily affected with the questions put to the baptized, and their answers, so that, throwing himself at the minister's feet, he sadly bewailed himself, with many tears, Euseb. Eccles. Hist. L vii. c. 9.

(1.) Take this occasion to reflect upon the original corruption of your nature, which needed cleansing.

We have need to be often reminded of this, [I.] That we may be daily mourning over it. To an enlightened conscience, it is an aggravation of sin, rather than an extenuation, that it is in our nature. Considering this, as aA habitual aversion to the chief good, and an habitual proneness to the greatest evil, the thoughts of it should melt and break our hearts, and keep up an habitual repentance, and self-abhorrence, all our days. [2.] That we may be daily mortifying it, and keeping it under. Every remembrance of natural corruption should excite our watchfulness and diligence to destroy this root

c Hos. xi. 1.

d Pa. Ixxi. &

of bitterness. Lay the axe therefore to it: keep ^ guard against the first motions of sin: get the vicioos habit weakened. A sense of the difficalty there is in dealing with such enemies, should not be oscd as an excuse for our negligence, but rather as a spur to our diligence. Maintain the conflict, and, tbnwgii the grace of Jesus Christ, the victory will be sore at last. The God of peace shall bruise Satan under your feet shortly,

(2.) Take this occasion to acknowledge the merej of your own infant baptism.

In our thanksgivings to God for his mercies, it is very good to begin early. If God remembers, I am sure we have no reason to forget, the kindnese ofottr youth. Not that we loved him, bat that he loved us. We should by no means forget his ancient favours: (when Israel was a child, then I loned him f) we should be often thinking of God's goodness to us when we were children; especially his spiritual favours, relating to our better part What is said of God's early kindness to an infant state, (Ezek. xvi. 3, &c.) is very applicable to our infant souls: when we lay exposed and polluted, he said unto tu live, he spread his shirt over vs, and swore unto m. and entered inito covenant with us, and we became his: then he washed us with water, and anointed us with oil^ and clothed us with broidered worh, and decked us with ornaments: and was not the time a time of love ? to be often mentioned to the glory of free, preventing grace ? Was it he who held us up from the womb, and took us (took us into oovenant)/rom owr mother*s bowels? surely then, our praise should be continually of him.^

[1.] Bless God for the honour of your infant baptism ; that you were added to. the visible body of Christ when you were young. To be ranked among the seed of saints, is surely more truly great, and honourable, than to be enrolled in the race of nobles. Ishmaei shall beget twelve princes, that is but a small favour, my covenant will I establish with Isaac.* Surely herein the covenant of grace, in the external administration of it, was well ordered, and much in our favour, that the lambs are not turned out of the fold. Mention it therefore to the gloiy of God. Is it not an honour to be admitted into the school, the corporation, the family, of which Christ is the head? Hail! thou that art highly favoured. It is a& honour not to be proud of, for we never merited it, but to be thankful for, and lived up to. [2.] Bless God for the opportunity of your baptism. That you were thereby put, as Zac6heus, into Christ's way ; laid at the gate of the temple, ready to receive an alms, and a cure; placed by the pool-side, ready to step in, upon the stirring of the waters. If you have not improved this opportunity, it is your own fault; you cannot but own, that it was a favour to have

• Gen. xfii. SO, 91.

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1203

ad such a price pat into your hands, by which you light have gotten wisdom, if you had not been ranting to yoarseives.

(3.) Take this occasion to remember the obliga-lons of your own infant baptism.

Thoogh you were bhptized long since, yet the tie

I as strong as if you had been baptized this mom-ng: for as time doth not wear out the guilt of our ins, so it doth not wear out the obligation of our ows. You know that it was an engagement against

II sin, and to all duty; it was a bond upon your oals» to be the Lord's, and to walk and live accord-Dgly. When you see others brought under the a me bond, remember that these vows are upon you. Ind remember it,

[1.] With a renewed repentance for the breach of our baptismal covenants. Think now, and think rith sorrow and shame, in bow many things you lave violated these engagements: (which were so ery strong, and yet withal so reasonable:) though lot in the essentials of the covenant, (by ttreteking mi ike hand io a strange yod,) yet, in the several trticles of the covenant, how wretchedly have we >revaricated! Though in the main we hold to the covenant, and would not disclaim it for all the vorld, yet in how many instances do we come short! ft is well for us, that every transgression in the covenant, doth not put us out of covenant: but that there is a door of hope opened; room left for a re-;onciliation. Repent, therefore, of your manifold transgressions. Aggravate sin by this consideration, that it is ingratitude ; that it is perfidiousness ; that it is perjury; and reproach yourselves for it [2.] With renewed resolution of closer walking for the fotnre. Let the sight of the administration of the ordinance quicken your sense of the vows of God, which are upon you; and confirm your purpose, to pay that which you have vowed. We are nritnesses against ourselves, if having so solemnly fworrty we do not perform it. They tell us of one in sarly times, who being present where a child was baptized, and being affected with the solemnity of the service, asked, Was.I thus baptized ? And being told he was. Why then, saith he, by the grace of Sod, I will not do as I have done. It is good to be often engaging ourselves afresh. I said, I will take ^ed io my ways, (Ps. xxxix. .1.) and many a thing we do, because we said, we will do it. Do this therefore, live soberly, righteously, and piously, in Ihis world, denying ungodliness, and worldly lusts, because you have said that you will.

6. Join heartily in prayer to God for the child that is baptized.

Every thing is sanctified by the word and prayer; and particularly this ordinance. It is the minister's work to be the mouth of the congregation in that

A

r Ps. cxxii. a 4 H 2

duty, but it is your business to join. To be where prayer is made, is not praying, if we do not concur in what is said. Pray heartily, that God would receive the child into the embraces of his love; would impress his own image upon it; so as to sanctify it from the womb ; and make the ordinance effectual to this end. That which gives prayer its prevalency, is the exercise of grace in prayer. There are two graces to be especially exercised in this prayer:

(1.) Faith in Christ the head.

It is the prayer of faith that is the effectual prayer. Act faith upon the good will of Christ to little children ; upon the constitution of the covenant; the promise which is to us and to our children; the encouragement Christ hath given us to expect his gracious acceptance: these things we should realize by faith.

(2.) Love to the mystical body, and to all the members of it; even the little ones, who cannot pray for themselves.

God hath expressed a great deal of good will to little children; and we should herein be followers of him. Children are therefore publicly presented to God in this ordinance, in the face of the congregation, that they may, the more sensibly, and affectionately, be taken into the compass of our prayers. It is indeed the special duty of parents to pray for their children, but it will be a kindness to them, to help them by your prayers. The best welcome you can give the child, on its admission into the church, is to put up a fervent prayer for it. It is now become one of your brethren and companions, for the sake of whom, you must pray for the peace of JerusalemJ And who knows what influence the effectual fervent prayer of a righteous man, put up in faith, may have upon the good, the spiritual good, of the child. If a cup of cold water, given to one of the little ones^ in the name of a disciple, shall have its reward,^ much more shall a serious believing prayer, put up for one of the little ones, in the name of a disciple, a fellow-disciple, be accepted, and taken kindly. The hearts of Christians are very much knit one to another in love, by their praying one for another. There are many expressions of Christian charity which children are not capable of receiving, but I am sure they are capable of being prayed for, and have need of our prayers. There would then be reason to hope, that the rising generation would be better than this, if we did but pray more and better for it The children for whom you thus pray at their baptism, may be reaping the benefit of your prayers, when you are dead and gone; however, they will return into your own bosom, for true prayer is never altogether in vatn.

6. Bless God for the addition of another member to the visible church of Christ.

r Matt. z. 43.

A TREATISE ON BAPTISM.

It is in our duty in every thing to give thanks; but the baptism of a child affords special matter for praise.

(1.) In that the Lord Jesus is hereby honoured, and his name glorified.

It is part of the exaltation of Christ, that a seed shall serve him, and shall be accounted for to the Lord a generation. The further his name goes, the more he is honoured. The preservation of the succession of Christians is, therefore, the propagation of the honour of Christ. The multitude of the people is the glory of the prince. Christ is pleased to reckon himself glorified by the increase of his kingdom. Now that should certainly be matter of rejoicing to us, which any way tends to advance the glory of the Lord Jesus. Additions to his church he placeth among the achievements of his crown : particularly the addition of little children. Christ had but one day of triumph in all his life, and the glory of that triumph consisted much in the acclamations and Hosannas of the little children :^ nay, lest the acceptance should be limited to children who were of age properly to express themselves, it follows in the next verse, out of the mouth of babes and sucklings,* thou hast perfected praise; as if it were the top of Christ's praises, that he is in covenant with little children. Mention this therefore to his praise.

(2.) In that tliere is a precious soul hereby put into the way of salvation: though not necessarily entitled to salvation, (that doth not follow,) yet put into the way; taken into the school of Christ; enrolled amongst those who stand fair for heaven, and are intrusted with the means of grace and salvation. This is a great benefit to the child ; which we should rejoice in, and bless God for; giving thanks, not only for our own interest in the covenant, and the interest of our seed, but for the interest of our friends, and of their seed. Rejoice that there is one brought into the outward court, whom we are not without hopes of meeting shortly within the veil.

If it be objected, that this child may afterwards prove wicked and vile, notwithstanding; may be a scandal to the church, and ruin his own soul; and all this, aggravated by his visible church membership: I answer, it is very true ; and that one baptized at mature age, may turn out in like manner: there is no remedy ; sacraments do not confer grace (ex opere operato) by the mere administration; blit till worse appears, we must rejoice, and be thankful, in hope of the best. We all agree to rejoice, when a man is bom into the world, when an heir is bom into the family; and yet, perhaps, he may prove a burthen and a blot to his family, and the curse and plague of his generation. (3.) In that the church of God is hereby increased.

h Matt xxi. 15. * Nqiri«i^ children that cannot speak; nai ^qXaCovrwv—children that are at the brea»t.

There is one more brought int6 the family: and blessed be God, there is room enough in oor Father's house, and bread enough and to spare. Rejoice that the interest of the church is hereby strengthened. The promi.se is, that the seed of the saints shall be as the stars of heaven : be thankful for the fulfilling: of that promise ; that the body of Christ is a growing body ; that though the members of the church militant are daily removed by death, yet there are those who are baptized (virtpvtKpw) in theroom ofthedead^^ to bear up the name of Christ in the world, and lo preserve a succession of professing Christians. Thus shall the seed of Christ endure for ever, and his throne as t/ie days of heaven ^ and they shaliy^ar Atoi as long as the sun and the moon endure ;^ which mt should think and speak of, with a great deal of joy and thankfulness. We are not withoot hopes, that God hath great things in store for his charch, in the latter days; that there are glorious promises to be fulfilled shortly: in reference to which, it is some encouragement, that there is a seed preserved; that the line is continued; that the entail is not quite cut off; but that a generation is rising, which may enter into that promised Canaan, though oar carcasses may fall in the wilderness, for oar unbelief and murmuring. And though all are not Israel who are of Israel, though all are not saints indcsed mho are baptized Christians, (would to God they were, yet surely among them there is a remnant, according to the election of grace, which is thas invested in church privileges. And hereby the mystical bodj is filling up. Which should be matter of joj and praise to us. That the hour hastens on when the number of the elect shall be completed ; when tkt bride, the Lamb's wife, shall have made herself readj^ ^ and the marriage of the Lamb shall come. When, though there will be found virgins in profession, with lamps in their hands, who shall be excluded for their folly, yet the chosen remnant of Wi^om's children, the virgins who were so wise as to get oil in their vessels, such as were not only baptized with water but with the Holy Ghost, shall go in to the marriage. Then shall there be a general assembly of the church of the first-bom, whose names were written in heaven. - The scattered members of the mystical body, that lived in distant places, from one end of heaven to the other, and in distant ages, from the beginning to the end of time, shall all he gathered together to Christ the head, in one pure, unmixed, glorious congregation, and so presented to the Father; and altogether be put in possession of the inheritance of sons. How should the believing prospect of this day raise our thoughts, inflame ourjoysu and excite our most earnest desires! Even so come. Lord Jesus; come quickly.

i I Cor^ XV. 90. 1 Pa. Ixaii. &.

k PsL Ixsxix. 29. m Rev. xix. 7.

PREFACE

TO THE

LIFE OF THE REV. THOMAS BEARD,

To THE Reader.

3eino favoured with the periisal of these papers in nanuscript, by means of my acquaintance with hat family of which this pions young man was a >romising branch, I am witling to say with what >leasure I read them, and to recommend them to hose of the rising generation among us, for whose -eal service and benefit they are designed.

It was an observable method, which both our blessed Lord and his apostles sometimes took, to preach a sermon first, and then work a miracle for Lhe confirmation of it; or to work a miracle first, and then preach a sermon for the improvement of it. Miracles are now ceased, but (blessed be God) preaching is not, nor the power of the Spirit, confirming ike word hy signs following, of another nature. You have here a very pathetical, serious sermon; designed to engage all young people, and particularly the children of godly parents, to be betimes religious: and you have here joined with it a bright and eminent example of early piety, and that to a miracle of divine grace, which the sermon both gives the improvement of, and receives confirmation from.

How powerful the influence of bad examples is, to corrupt and debauch, we see daily: I am willing to hope, that this, and other the like good examples, may have a happy influence upon some, by the grace of God, to provoke them to a holy emulation; and may serve both as the plainest directions, and strongest persuasives, to all the instances of serious godliness; for it is not the interest of any party that this is intended to serve, but that of pure reli-

gion only,unmixed and undefiled before Gvd and the Father,

The reflections which this thinking, praying youth made upon his own life, then when he had but few years to reflect upon, arc here given you, as they ought to be, in their own native plainness and godly simplicity; and though, considered in themselves, there may be thought nothing extraordinary in them, that they should deserve to be published; yet looked upon as coming from one of sixteen or seventeen years of age, they are really uncommon, and upon that account, one may hope, will be the more taken notice of by those of that age: and to a good Christian, one truly pious thought is worth i^nfine thoughts. And the publishing of them may help to make some little amends for the mighty loss we sustained by the death of one, that was so likely to have been serviceable to his generation. Nay, they may serve for a copy to the ripest and oldest Christians, and may shame many that have doubled and trebled his years, and yet are not so well acquainted as he was with their own spirits. The books which that learned and virtuous emperor, Marcus Antoninus, wrote etc (ovrov— concerning himself and to himself are very valuable pieces of antiquity. And we should all find our hearts better, if we did more frequently retire into them; and our lives better, if we did more frequently reflect upon them.

Perhaps, if there were such a collection of the most remarkable instances of devotion, in those that were about the age of this young roan, both which have been published, and which might be gathered up from credible reports, as there is of those in the earlier age, by Mr. White, in his Litth Book for Little Children, and Mr. Janeway^ in his

PREFACE TO THE LIFE OF BEARD.

Token for Children ; it might be as useful in Its kind, as these have been to the age for which they were calculated. St. John writes distinctly to/jt^/e children^ and to young men, 1 John ii. 12, 13.

That God, by his grace, would make the next generation wiser and better than this, and qualify many to be a seed to serve Christ, that from the womi of the morning he may have the dew of their youth, and the church the blessed fruits of that dew,

through a long day, and that the Jirst-ripe frwUs which our souls desire, may not be nipt, as here tbev were, in the blossom, is the desire and prayer of,

A hearty wellwisher to the rising generation,

Matth. Henry.

Chester, March 1, 1710-11.

PREFACE

TO

MURREY'S CLOSET DEVOTIONS.

To THE Reader.

It is certain and evident that the power and preva-lency of a spirit of true devotion, as it is very much the holiness and comfort of particular persons in whom it reigns, so it would go far towards the redressing of the general g^evancesof the church and nation; and both in the heart and in the world, would introduce a heaven upon earth. And even from secret devotions, as from a root or spring un^ seen, a great deal of public benefit may arise, through the grace of Him, who even in this world, in this way, rewards openly the good he sees in secret

I must, therefore, always readily and gladly lend a hand, such a one as it is, to every thing that may contribute towards the keeping up, and carrying on, of a correspondence between heaven and earth, and to assist the breathings of humble pious souls towards God; which I think this composure of Closet Devotions hath a direct tendency to, among the many books for direction and help in prayer we are blessed with, in our language; which are a valuable treasury, capable of being added to.

And I cannot but take this occasion to say, with what pleasure I observed, that in the late act of parliament, which lays a duty upon all pamphlets, and particularly newspapers, there is an express proviso, that books of piety and devotion shall not

be charged with the duty, that they mig^ht not be made dearer, and so the spreading of them hindered; wherein methinks, the law bath given a veiy useful hint or intimation to the inhabitants of oar land, which I heartily wish they would take; and it is this, that they would employ themselves more as those primitive Christians did, who etmtimued with one accord in prayer and supplication ; and less as the Athenians did, who spent their time in nothing eUe but in telling and hearing, in uniting and reading^ new things.

The assistance here offered to pioos and devocrt affections, is such as needs not my commendatioo. If I be not mistaken, it will commend itself to those, who in their judgment approve helps of this kind, and will with a serious disposition look into it. For the matter of the devotion is of common concern to all Christians, at all times, and in all conditions. The first and great principles of our religion are to be to us as our daily bread, by receiving and digesting of which, the spiritual life is strengthened and sup-ported. They are things which we ought frequently to inculcate upon our own hearts, that they may become very familiar to us, and ready at oar ri^rfat hand upon all occasions; such a copiousness there is in them to the enlightened understanding, that they can never be drawn dry, and such a pleasantness there is in them to the sanctified affections, that they can never be worn thread-bare: Tbey are

PREFACE TO MURREY'S CLOSET DEVOTIONS.

1207

ke the manoa, which every faithful Itraelite can ve upoo with abundant satisfaction, as long as he ( here in this wilderness ; and desires no yarieties,

0 other dainties: and which none but the mixed loltitade will grow weary of, and call light bread.

And as the matter here is such as every one is con-emed in, so the expression is snch as every one may itelligently make use of. It is, as I think the lan-uage of our devotions should be, plain, and easy, nd natural, and (which is particularly aimed at, nd more than any thing in this essay) it is through-nt Scriptural: They axe wards which the Holy Ghost taehethj and in those it is fittest to address to God. tome, perhaps, will despise it, because the language 9 not fine; for my part, I like it because it is not orced : The enticing words of num's wisdom, are no aore the strength and beauty of praying and preach-ng now, than they were in St PauVs time, but the iommanding words of the oracles of God.

This matter is admirably well expressed, by a nreat and celebrated judge, both of sense and language, in a paper of the same date with this epistle, vhich coming into my hands so seasonably, just IS this was going out of them, I beg leave to transcribe some lines: ^ It happens very well (saith our Spectator) that the Hebrew idioms run into the Eng-ish tongue with a particular grace and beauty: our angaage has received innumerable elegances and mprovements from that infusion of Hebraisms, which ire derived to it out of the poetical (I will add, and >ther) passages in holy writ They give a force and mei^ to our expressions, warm and animate our language, and convey our thoughts in more ardent ind intense phrases, than any that are to be met with in oar own tongue. There is something so pathetic in this kind of diction, that it often sets the mind in

1 flame, and makes our hearts bum within us. How sold and dead (saith he) doth a prayer appear, that is composed in the most elegant and polite forms of ipeech which are natural to our tongue, when it is not heightened by that solemnity of phrase, which oaay be drawn from the sacred writings. It has been said by some of the ancients, that, if the gods were to talk with men, they would certainly speak in Plato*s style; but I think we may say, with justice, that when mortals converse with their Creator, they cannot do it in so proper a style, as that of the Holy Scriptures."

Those who find either need of, or advantage by, the words here made ready to their hands, may, no doubt, in their retirements, follow them with their pious affections, acceptably to God, and profitably to themselves, (as they do the prayers that are publicly offered up by their ministers in the congregation,) and make them their own; yet, with these needful cautions, that they double their guard against formality, and that they rest not herein, but press forward towards perfection. And those who, through divine grace, have obtained a good measure of the gift of prayer, by consulting and perusing these draughts of addresses to God, may be helped in using the gift they have, may be improved in it, and may have their jture minds stirred up by way of remembrance. Why may we not be taught to pray, as well as to meditate, from the performances of others? and why not from prayers in writing, as well as by word of mouth ? The truth is, we need all the helps we can get to assist and further us in our work of this kind; and all little enough, nay, and all too little, unless the blessed Spirit himself help our injirmities, by mahing intercession in us, with groanings, which after all cannot be uttered.

But though this performance needs not my commendation, nor can my poor worthless name add any reputation to it, yet I think myself somewhat concerned to recommend it: partly, because the worthy author is one I have long known, and have an intimate acquaintance with, and a great value for; and I have reason to think him upon this account very fit to assist the devotions of others, because he is a devout good man himself, and of a piece with what you here see of him: and partly because the performance is somewhat corresponding with what I designed in the Method for Prayer, published about two years ago, as an example with the rule. The nail, as there directed, is here well driven: and O that, by a plentiful effusion of the Spirit of grace and supplication, the honest intentions of both may be answered, and it may be a nail in a sure place; and that this, and all other proper and pious endeavours to advance true devotion, may redound to the honour of God, and the spiritual and eternal welfare of the souls of men ; to which I desire always to approve myself a hearty well wisher.

Matt. Henry. June 14, 1712.

SERIES OF SERMONS,

BY THE

REVEREND MATTHEW HENRY.

NOW FIRST PUBLISHED FROM THE ORIGINAL MANUSCRIPTS.

THE

WORTH OF THE SOUL,

IN SIX SERMONS.

SERMON I.

Matthew xvi. 16.

For what it a man profited, if he shaU gain the whole world, and lose his own soul?

This great and serioas word comes in here as an ar-gament against apostasy from the truths and ways of Christ. The terms of discipleship are laid down, V. 24. and lower we cannot bring them. Self-denial and patient suffering are the conditions of oar being owned by Christ as his disciples; and these lessons will never be learned if we consult with flesh and blood ; let us therefore consult with our Lord Jesus Christ, and hear his awakening declaration, that whoever forsake and deny Christ will certainly be losers by it. The two great temptations to apostasy are, fear of suffering, and hope of advantage.

1. He that denies Christ for fear of suffering will certainly be a loser. This he shows, v. 25. Whosoever will save his life shall lose ii. He that by sin saves it in this world, will lose it in another. There cannot be a fairer pretence for apostasy, than saving the life by it, so very powerful is the law of self-preservation, but that will prove in the end the greatest self-destruction. There is a life to be lost besides that of the body.—^Nay,

2. He that denies Christ for hope of worldly profit, will certainly be a loser at last. This is plainly declared in the text. The apostate thinks he has gain in his apostasy; but he has deceived himself; yet were his imaginary gain far more than it really is, it would be but a miserable compensation for his final loss. Christ speaks of the soul as immortal, and intimates the possibility of its loss, by which he intends the destruction of its happiness after the death of the body; now this is a loss which cannot be balanced by the gain of the whole world; drawing

back is to the perdition of the soul, Heb. x. 39. It has been recommended by some as a very likely means to make a man serious, that he should spend one quarter of an hour every day in serious thoughts of this Scripture. It is a Scripture well known. O that it might be well studied and improved. There are Six Doctrines from this text.

1. That every man has a soul of his own.

2. It is possible this) soul may be lost

3. If the soul be lost it is of the sinner*s own losing.

4. One soul is more worth than all the world.

5. The winning of the world is oft the losing of the soul.

6. The loss of the soul is so great a loss that the gain of all the world will not make it up.

For the \st Doctrine, That every man has a soulqf his own—his own soul. (1.) I need not prove this to you, you will all own it, for this is a truth discovered by the very light of nature, though the atheists deny it, and make all the actions of the soul to be nothing else but the products of matter and motion. The same fools that say there is no God, say there is no soul. If man has not a rational immortal soul, farewell all religion—our preaching is vain, and your faith is also vain, 1 Cor. xv. 14. It is well for us daily to recollect the vast difference which exists between man and the brutes which perish. Man has a soul: this distinguishes him from all the inferior creatures, and gives him his dignity above them. And it becomes him ever to be upon his guard against every thing which might shake his faith in this fundamental truth; and as he has a soul, let him use it, which will be the best demonstration to others that he is indeed raised above the rest of God's creation.—My aim is, (2.) To explain the true doctrine as to the soul of man. We deal with souls, and about soul affairs, and therefore it concerns us duly to state that which is the great subject of our preaching.

I shall show, I. What the soul of than is. The brote creatures have a sensitive soul, we read of the spirit of a beast, Eccl. iii. 21. endued with the powers of sensation and imagination, and much of the power and wisdom of God is seen in them. But the soul of man is something above that, something distinct from the body. That faculty by which we correct the errors of imagination, and by which we reflect upon ourselves and carry on profound speculations about invisible things, must needs be a power above that of sense: and that is the rational soul. Not to trouble you with the curiosity of a deGnition, we shall consider the soul of man,

1. In its nature. We do not see it, any more than we see God, though he be not far from every one of us. Acts xvii. 27. We cannot find out to perfection either God or our own souls; yet something we know: ,

(I.) The soul is a vital principle; not matter, as the body, but a being that may and can subsist of itself, and be the subject of accidents. Man is said to be a living soul. Gen. ii. 7. 1 Cor. xv. 45. It is called the tiffht ofmen, Johu i. 4. The soul is one of those things that are; it is not one of the appurtenances of the man, as the clothes are to the body, but it is a substance, to which other things are appendant.

THE WORTH OF THE SOUL.

least apprehended to be so. To wil I, is to chooae m good and refuse the evil, Isa. vii. 16. The oinhi standing having deliberated, thevrill raolves. Cii rupt will is enslaved by the sensual losts ; but otba wise the will in itself is free. Tho affections of soul are branches of the will, in which the socl| carried out towards objects as they appear; in d towards an absent good, delight in a present hope of a probable good, and love Id all. AUoi hatred of that which is evil; aversion to \U fear it, and sorrow for it. These are the feet of the soil these are to the man as the wind to the ship. Tb is the soul constituted: understanding relates to c^ jects as they are; will relates to them as they arrti us. The soul of man has a faculty of reflectioo vA ' a power of anticipation. It can call to mimA. Isl xlvi. 8. and can by rational deductions look fomH and foresee what is to come. The spirit of a man » the candle of the Lord, Prov. xx. 27. The will bis the dominion in the soul under God, and is certaitlt something much greater than sensitive appetre. View the soul,

3. In its relation to God.

(I.) It is the gift of God. Eccl. xii. 7. God %^ gave it —he breathed it. Gen. ii. 7. Job xxxiii. 4. It is a ray of light from him who is the Fountain rf

(2.) It is a spiritual and immaterial principle. It light. He is the Father of spiriU, Heb. xii. 9. It i«

is not matter, nor doth it depend upon matter, cither in its being or operation. It is called a spirit. The manner of its working is immaterial and independent upon the body. Bodily powers have bodily organs, as the power of seeing has the eye ; but the soul has no such organs by which it understands and reasons. The outward senses do but convey the object, and do not at all contribute to the immediate acts of the soul. The soul is capable of receiving the evidence of things not seen, Heb. xi. 1. and being a spirit, by it we are related to the world of spirits.

(3.) Consider the soul. It is immortal, because immaterial. In its faculties, which are two, Principally,

(I.) Understanding. This we properly call reaton, by which we are made wiser than the fowls of heaven, Job xxxv. 11. The spirit of man is understanding^ Job xxxii. 8. There is a receptive operation of the understanding, by which it takes in what is offered and discovered to it, and an active operation of it, by which it discourses with itself, and thereby makes discoveries and communicates them to others. The soul is capable of knowing God, of which the brute creatures are incapable. This is God's gift. Job xxxviii. 36. We read of the eyes of the understanding, Eph. i. 18. and the understanding being darkened, Eph. iv. 18. Memory also is connected with the understanding.

(2.) Will; that faculty of the soul by which it chooses or refuses, according to the dictates of the understanding. The object of the will is good, at

the soul that he has made, Isa. Ivii. 16. Heformetk the spirit ofntan within him, Zech. xii. 1. and a curious piece of workmanship it is. There was a consultation, as it were, when man was to be made, Gn. i. 26. Let us make man. We are not the authors cf our own being; our fathers are the fathers of our flc^ only, but our souls are created by God hinuelf. Thus man differs from the irrational creatures, and is advanced above them.

(2.) It bears the image of God, Gen. v. \. Inth likeness of God. The nature of the soul is some rr-semblance of the divine nature, though a faint ooe. Where the moral rectitude is lost, yet tliere is something of resemblance in the nature; and therefore it is a reason why man must not be killed. Gen. ix. d and cursed, Jam. iii. 9. God is light and life; and so is the soul. There the image of God in man appean most. This puts a great honour upon the soul How lamentable it is that the image of God shoold be defaced by sin! This is the great disgrace of man, and the source of all his unhappiness. O be in earnest in seeking that sanctification in which tbe image of God is restored. Col. iii. 10.

(3.) It is made for God; made not only for his glory, and to show forth his praise, but more iniine-diately for bis use and service. It is that beiiu: only in this lower world that actively praises God, the rest only objectively, Ps. ciii. I. Bless the Lori, O my soul, and all that is within me, bless his holif name. The soul was made to be the habitatioD of God, the temple of Christ, who dwells in the heart

SERMON I.

1213

It was to be God's part in roan. The heart is God's peculiar, which he demands, and in which he sets up his throne, Pro v. xxiii. 23. It had its noble powers and faculties for this end, that it might serve and enjoy God, Isa. xliii. 7—^21. It is therefore accountable to him. The soul is also to be regarded,

4. In its relation to the body.

(I.) It is now united to the body, and directs the body. The soul of man was made and intended for the body, to be the principle of its life. The soul's union with the body is the result of an infusion; still God breathes the breath of life. The soul thus united to the body, ordinarily performs its operations by the ministry of the body. Paul once knew not whether he was in the body or out of the body, 2 Cor. xii. 3. The soul govems the motions of the body, and is set over the rest of the works of God's hands; and in its present actings has some dependence upon the temperament and state of the body. Bodily diseases weaken the habits and disturb the operations of the mind.

(2.) It will shortly be separated from the body, and will then act in a state of separation. It lives now in the body, but it will live when the body is dead, Eccl. xii. 7. When the tabernacle shall be dissolved, the inhabitants shall live in another region. The soul will not die with the body. We read of the soul's being in paradise when the body is dead, Luke xxii. 43.—of the soul's being with Christ when it is departed from the body, Phil. i. 23.—of the souls of them that are slain crying with a loud voice. Rev. vi. 10. The very heathen had some notion of the immortality of the soul, and of its departure to happiness or misery, according to what was done in the body. When we speak of the soul as distinct from the body now, it will much help us to think of the separation of the soul and body. The soul will live and act when the body is in the grave, though bow and in what way we cannot easily conceive. The soul of the wicked will be required, Luke xii. 20. the soul of the godly resigned. Acts vii. 59. The soul does not sleep as the bod)' sleeps.

Show, II. Why it is called our own soul —his own tonl.

1. It is but one soul—it is soul in the singular number—not souls, as of many, but one—the soul is called the only one, Ps. xxii. 20. margin. Being but one, the greater is the shame if we neglect it, and the greater is the loss if we lose it If we lose an eye or a hand, nature has provided another which may in part make up the loss; but nothing is appointed to make up the loss of a soul, for we have but one God to serve, and one soul to save—one God in the great world, one soul in the little world. Being our only one, it should be our darling, like the poor man's ewe-lamb. Make not that thy drudge which should be thy darling.

2. It is his own. How bis own 7 not in respect of

absolute propriety and dominion. It is not our own to do what we will with it, and to dispose of it as we please; not as they said, our tongues are our own, Ps. xii. 4. So God challenges a right to them, and can make good his claim. We are tiot our own, 1 Cor. vi. 19. being not our own creators, we are not our own proprietors. God has said. All souls are mine, Ezek. xvilk 4. He made us, and his we are, to be commanded and disposed of by him. He is the God of the spirits of all flesh, Numb. xvi. 22. But it is our own soul,

(1.) As it is near and dear to ourselHs. So it is more our own than any thing we have. Houses and lands are but appurtenances; our souls are our demesne ; the concernments of them are more our concern than any thing else. Other things have but slender relation to us, but our souls and our God are our own—so our own, that, unless by our own default, as no creature gave them, so no creature can take them away. In them our concern lies most. Dent xiii. 6. Thy friend which is as thy own soul — nothing can be nearer than that, thy soul is tliyself.

(2.) As it is distinguished from the souls of others. They talk of the soul of the world; but every man has a soul of his own, distinguished from all others. Job supposes his friends' souls in his soul's stead. Job xvi. 4. but it was but a supposition. We must partake of the joys and sorrows of others' souls by sympathy, as members one of another; but our souls are our own; so that the salvation of another man's soul will not be the salvation of mine. We must bear one another's burthens, and yet every man** prove his own work: see Gal. vi. 2, 4,5.

(3.) As we are intrusted with it, and have it committed to our care, by him whose all souls are. It is our talent which we are to trade with, our vineyard which we are to keep, Cant. i. 6. Let this be your care. The charge we have received concerning these souls of ours, is to see to it,

[I.] That they be employed in the service of God in this world. We have our souls given us to be used in serving God. We have a power of knowing, that we may know God, and a power of loving, that we may love God. We were intrusted with these noble faculties, that we might glorify our Creator, serving him with our spirits, Rom. i. 9. We have our souls in vain, if we put God oflf with bodily exercise, which profits little, 1 Tim. iv. 8. We have souls to be engaged in approaching to God, Jer. XXX. 21. This cannot be if they be enslaved to the flesh, and polluted with fleshly lusts. How can a soul plunged in the things of sense, be fit to serve and have communion with the holy God. God will be worshipped in the spirit, John iv. 23. for he is a Spirit Therefore God put some of his image upon us, that we might reflect glory to him; that we might glorify God with our spirits, 1 Cor. vi. 20. The body is good for nothing without the sunl.

THE WORTH OF THE SOUL.

[2.] That they be prepared for the enjoyment of God in the other world. This charge is committed to every one of as, to get our souls in a readiness for the appearance of Christ, and for a future state. None shall partake of the blessedness of heaven but those that are first made ready for it. See that your souls be refined from that which is inconsistent with this blessedness, and previously disposed and inclined to that in which it consists. This is sancti-fication, making ready a people prepared for the Lord, Luke i. 17. and no little is required to prepare a soul for eternal glory. The people of God are made meet to be partakers of the inheritance of the saints in light. Col. i. 12. This is, and ought to be, the chief and continual care of every man in this life.

Use 1. If every man has a soul of his own, then every man has reason to be thankful to his Creator. Let us bless God for our rational souls, that we were endued with those noble powers which distinguish them« A soul is a jewel of value, for which we ought to give thanks to the Father of spirits. If all his works do praise him, much more should we. We were in God's hand as the clay in the hand of the potter, to be made vessels of honour or dishonour as pleased him, Jer. xviii. 6. Rom. ix. 20. And has he made us vessels of honour, how much are we indebted ! Let us bless God, that we are made capable of blessing him. We are fearfully and wonderfully made, Ps. cxxxix. 14. this my eoul knaweth — knoweth by experience. When man had made 'himself in respect of corruption like the beasts that perish, how justly might God have made him so in his constitution, Ps. xlix. 20. Let us praise God for an understanding, and beg of him that gave us the faculty, to give us grace in that faculty, that it may ever be employed in his service, and be blessed with the rich enjoyment of himself.

2. Then every man has reason to be thankful for his Redeemer, who is the best friend to souls that ever was, and has abundantly commended his love to souls. Well may the soul and spirit rejoice in him as the God of our salvation, Luke i. 46,47. Through him the salvation of the soul is wrought out, and spiritual blessings for spiritual beings purchased, Eph. i. 3. To have a soul, had been but to have a capacity of being eternally miserable, if Christ had not interposed. He delivers the soul from the pit of destruction. Job xxxiii. 28. Every man that has a soul is concerned in that great salvation which he has wrought out.

3. There is good reason why we should honour all men. It is the law of Christ, 1 Pet. ii. 17. Esteem all men, because every man has a soul, is thus far favoured of God, thus far equal with us. This is one thing wherein rich and poor meet together, Prov. xxii. 2. their hearts are fashioned alike, Ps. xxxiii. 15. Let none be treated with scorn, as unworthy to

be set with the dogs of our flocks that bas an i tal soul, as valuable in itself, and as precious ia tbt sight of God, as our own. If he has not wealth be has a soul; therefore, let us not trample open idt.bk curse any. Jam. iii. 9. They do very ill that tn more tender of a dog, or a horse, than of a mait «y a woman, or a child, that has an immortal «ccl Those that are poor and despised, may comfort Uir> selves with this, that they have souU.

4. There is good reason why we should seek t3r spiritual welfare of all men. He that has a soal has a soul to save, and if every man has so, theor! should pray for all men, 1 Tim. ii. 1. for all i&» have souls that are capable of serving and enjfms: God. Think, here is a poor neighbonr that has ] soul of his own; can I do nothing for the welfar. of that soul; nothing to save a eoulfrtnn death, Jas. V. 20. nothing to win a soul, Prov. xi. 30. Ikv should thisquicken ministers to travailin birth apu. and quicken all, in their places, to lay out thtm-selves for the good of souls to the utmost. Saj aec Why should we concern ourselves, whether t^ come to Christ*s ordinances, or be taken notice oC or not? Have they not souls? Christ preached *i publicans; they had souls as well as Pharisees. Pos and maimed, and halt, had souls, and thus it is ncv. All souls were precious to Christ, and so they mas: to us, or we have not his Spirit

6. It concerns every man to be busy. If evecyois has a soul of his own, he has enough to do to loii'% after it. He has a talent to trade with—^if hot ik: one, it is enough to fill him with c^re. He las a vineyard to dress and to keep, which will find hia with constant employment, or else it will soon become like the field of the slothful, Prov. xxiv. 30, kc. He that has a soul of his own, has somewhat todu to keep it, Prov. iv. 23. Deut. iv. 9.—^to keep oat spiritual wickedness, and to keep up spiritual dotiei. He that has a soul of his own, had need look aboat him, for he has a jewel of value in his hand, whick he is in danger of losing,—^is in the midst of eiieniie$. He has much to set in order, and he has no time to be idle.

6. It concerns every man to prove his own work. Gal. vi. 4. If every man has a soul of his own, a separate interest of his own to mind, then it ii ill to venture his soul, and the interests of it, ia tbe same way that others venture theirs. If we have souls of our own, we must not follow the raultitodf to do evil, Exod. xxiii. 2. Do not say. Others Ten* ture upon sin, others neglect duty, and have oot so much concern about. religion, and therefore vbj should I be concerned ? but remember, thou bast a soul of thy own, and sbalt give account of tbysrif. Rom. xiv. 12. If others hazard their souls, it doe; not follow that I may hasard mine. I must folio* God's directions, rather than the evil examples d men.

SERMON II.

1216

7. It is the nnflpeakable folly of most men, that tbey ve as if they tboaght they had no soals, or knew ot what the nature of their souls is. The world is jU of sach fools, who profess to know that they have recioas and immortal souls* but in works deny it. *hey are ^ilty of this folly,

(I.) Who are earefol to avoid that which is hort-iil to the body, but take no care to avoid that which ) prejudicial to the soul. Those live as if they had u souls, who are doing that every day without re-ret, that defiles the soul, Tit i. 14. and wrongs the oul, Prov. viii. 96. and hazards the eternal happiness of the soul. Dost thou think thou hast a soul, iDd yet art so unconcemed at spiritual miseries?

(2.) Those who are labouring for the meat that lerishes, and take no pains for that which is meat for he soul; that are busy laying up treasure for their kodies, but make no provision for the soul. Dost hou think thou hast a soul; and makest so light of i^hrist, and art careless in praying and hearing; leekest com and wine, and any good, more than the avour of God, which is the life of the soul 1

(3.) Those whose souls take their ease in the pro-its and pleasures of this world. The rich man, Luke xii. 19. knew he had a soul, but knew not the lature of his soul, else he would not have talked to t as he did. Those that bless their souls in the ibundance of their worldly possessions, which perish n the using, know not that their souls are spiritual ind immortal, and so perish with a lie in their right liand.

SERMON II.

Matthew xvi. 26.

For what is a man profited, if he shall gain the whole world, and lose his own soul T

Doctrine 2. That it is possible the soul may be lost. There is great danger of a man's losing his own toHl. The word of God is a word of warning, Ps. xix. 11.—^it tells us what we are in danger of while we f^o on in sin. The work of ministers is to give warning. Ezek. xxxiii. 7.—according to the word, to show people not only sin in its colours, but sin in its consequences; what hazards they run, while they abide by the choice of their own delusions. Therefore when the prophets prophesy falsely, it is no marvel if the people know not what will be in the end of it, Jer. V. 31. The text gives us warning of the danger we are in of losing our own souls. It is spoken of as a thing very possible, and it is good to know our danger. I shall Show, I. What the loss of the soul is. And, 1. The metaphor must be opened. Interpreters agree not from what it is borrowed, but a metaphor

i t is. It stands opposed he re to gaining. Profit and loss use to be considered together, as v. 25.—losing stands opposed to saving. In the consideration of peril only, it is enough to save; but in the consideration of profit, it is desirable to gain: and so it is to be considered here, not excluding the other, for Luke uses both words. The soul may be said to be lost,

(1.) Reeoverablg in this world.

[I.] As a wandering «A«fp is lost: and thus we are all by nature lost, Ps. cxix. 176. compare Isa. liii. 6. Thus a sinful condition is a lost condition, and they who continue in this condition, are for ever lost: see Matt xviii. 12. Luke xv. 4. But this is a loss that is recoverable, Matt xviii. 11. Luke xv. 32; xix. 10. A man loses his soul, while it goes astray from God; and a sad loss it is. Those that deny Christ to gain worldly preferment, by so doing, immediately lose their souls. They thus go astray like wandering sheep. As long as we are in any sinful way, so long we are wandering like sheep, which, while they wander, are from under the eye and care of the shepherd, and want the green pastures and the still waters. They are without the society of the flock, and are exposed to be worried by the dogs that seek to devour. This is the condition of backsliders. Let us bless God that there is a return from this lost state.

[2.] As a jewel of value is lost; a piece of silver, that is the comparison, Luke xv. 8, 9. The soul is a piece of silver, more valuable than thousands of gold and silver. It is capable of improvement by trading; it is stamped with God's image and superscription, though many esteem it as the dirt of the earth. This jewel is lost when we are put out of the possession of it. The devil has robbed man of it; that great destroyer of souls. Sensual pleasures take away the heart, and rob men for the present of their own souls, Hos. iv. 11. A man that is drunk, or is carried on by the violence of unbridled passions, has for the present lost his own soul, that precious jewel. The soul is also lost that is drowned in worldly pursuits. How lamentable, that such a precious jewel should be thus trampled upon! But this is recoverable by repentance and regeneration.

[3.] As a bewildered traveller is lost, A man is lost when he is out of his way—so b the soul. He that denies Christy thus loses his soul, i.«. he wanders out of the way of understanding, ProT. xxi. 16. Thus a sinful state, especially a state of backsliding and apostasy, is a lost state, Ps. xiv. 3. All gone out of the wag. We are lot, when we go out of the right and good wfLj that leads to heaven, and turn aside to crooked paths, and are lost as a man in a wood, or labyrinth, which he cannot get out of. The right way is one, and though it be strait and narrow, yet it is a way of pleasantness, and we may find it, if our eyes look not aside. But by-paths are many, and

THE WORTH OF THE SOUL.

the sinner has no satisfaction in them. A man loses his soul when he plunges himself in the depths of Satan, and entangles himself in the snares of this world, those thorns that are in the way of the fro-ward, traversing their way. Such are called upon to return, Jer. iii. 22. and to ask for the old way, Jer. TJ. 16.

[4.] As a city or strong hold is lost to the enemy. He that turns away from Christ, delivers his soul into the hands of Satan, who gets the command of it, and keeps it as his palace. It should pay tribute to Christ; the strength of it should be employed for Christ; but it is lost^ Satan has got possession of it, lusts role, and the powers of the soul are engaged in the devil's cause, and are his armour wherein he trusts, Luke xi. 21,22. When we yield to the assaults of Satan's temptations, and surrender to him, there is a soul lost. Rest not till it be retrieved. Let Christ come and lead captivity captive ; submit to the conduct of Christ the Captain of salvation, yield to hiqa, and he will get it, and take it—he whose right it is. Thus the soul may be lost, and it is possible it may be recovered. Be concerned that you may see yourselves to be in a lost condition. Seek after your own souls. Endeavour to gain possession of them. A man is never master of his own soul till Christ is master of it Come to him as the great Shepherd, 1 Pet. ii. 25. the great guide to poor travellers. Rest not in a lost condition. Blessed be God, there is hope for lost souls, a remedy is ptovided. You are lost, but you may be found, if you do as the prodigal son did, return to your father. Aim also to keep possession of your souls. We are in danger of losing our souls every day, in particular temptations; therefore, double your guard. Let your eye be continually upon your souls; keep them with all diligence, and commit the keeping of them to God, 1 Pet. iv. 19. Luke xxi. 19.

(2.) The soul may be lost irreeoverahly in the other world: and this is especially meant here. They that lose their souls in the by-paths of sin, and do not recover themselves by repentance out of the snare of the devil, 2 Tim. ii. 26. will be lost to all eternity; so lost as not to be sought for nor saved any more. Thus those that persist in unbelief are said to be lost, 2 Cor. iv. 3. To them that are lost, i. e. that wilfully shut their eyes against the gospel, and will not receive it. They are lost, i. e. not chosen in the counsels of divine love, left to be vessels of wrath, Rom. ix. 22. to them the gospel is hidden. Matt. xiii. 14. Lost, t. e. hastening inevitably to destruction. To be lost is to perish, perish eternally. Judas is called a son of perdition, John xvii. 12. not only actively, as far as was in his power destroying Christ, but passively, to be destroyed. He went to his own place. Acts i. 25. compare Ps. cix. 8, &c. which is referred to, and see what it is to be a son of perdition ; that is more than to be lost; so the

prodigal was, and yet foand; bat doomed to i^rd^ tion, as Eph. ii. 3. children of wrath. The anticbrdt is called the son of perdition, 2 Thess. ii. 3. and an: what that is, v. 12. and Rev. xiv. 9, 10. To perisb eternally, is to lose our souls,

[1.] As the sinking ship is lost at sea. Lose kk soul as the owner and merchant lose the ship a^ cargo, whatever the value is, when she splits opes a rock, or founders at sea; and many a man's all for this world is lost by the miscarrying of a ship at sea. it is lost without possibility of recovery. We are every one of us, in profession, makiag^ a Toyage f-v heaven, are richly laden; the soul is exceedinf!? precious, it is our all; if that perish, the ship is soak. it is cast away; that is the word in the parallel plaf«, Luke ix. 25. Those that make shipwreck of fai'i and a good conscience, make shipwreck of their on souls, I Tim. i. 19. The damnation of hell is coo-pared to a man*s sinking into the bottom of the f^et. Matt, xviii. 6. Rev. xviii. 21. it is an irrecoverable ruin. Many a hypocrite spreads a lar|^e sail, asd seems to make way apace for heaven; bot therein some secret leak of corruption unstopped, and so k« sinks of a sudden, and perishes perhaps within sigh of the haven. The storm of persecution sinks man? a soul that seemed fair, Matt. vii. 27. Some are sank by being overloaded with this world, having mocfa of it, and much to do in it, and lettin|[^ it into their hearts, see 1 Tim. vi. 10.

[2.] As the stakes are lost when a man is beatcs in his game; or rather, the money lost, when a naa is cheated in his bargain. A good man stakes tit world to heaven, hazards his temporal interests for the obtaining of an eternal happiness; and he wios abundantly:—see Paul staking his all for Christ. Phil. iii. 7, 8. A wicked, worldly man, stakes bis soul to the world, to secure what he has, and to get more of it, and the devil plays against him, who lies in wait to deceive and destroy souls. The wicked man hazards his soul, and runs a great venture, and saith of the world, as Paul doth there of Christ, I count every thing but loss, even God and Christ and my soul, and heaven, that I may win the world. Satan is a subtle gamester, and wins the prize bj deluding the soul.

[3.] As the cause is lost when a man is cast in it The life of the soul is the inheritance we are in smX for. Let my soul live, is the demand; it is the inheritance of our fathers, which we are fools if we alienate. A wicked man when he comes to die woold commit his soul to God, to be saved. Now here i-« a double cause to be tried. You demand the life of your soul—what title have yon to your own souls, and the happiness of them ? what evidences can you produce ? were yon marked for God ? Ton expect a spiritual happiness from God—what work have yoa done for him ? There is a debt, a great debt, apoa your soul—had you an interest in Christ's satisfac-

SERMON II.

1217

n? what evidence of that interest hftTejoa? Was

irist redemption to yon ? was he sanctification ?

!^or. i. 30. Again, you would give yonr soals np

God. Satan comes, and saith they are his—^you

ve him yonr hearts. These causes will he tried at

i great day, and if we he cast, onr sonls are lost;

writ of error lies from that tribunal: see the verse

,er the text.

[4.] As the condemned malefactor is lost. He

s not at the mercy of the court, he has no reason

expect that his sentence will be reversed, but that

will be strictly executed: and thus the soul that is

(t is in a hopeless state, its eternal condemnation

sealed. Meroy will then have dooe its work.

ben a man has forfeited his life, and is convicted,

% lire is lost, he is a lost man ; the forfeiture will

rely be taken, for God is righteous. Hence he is

id to take away the soul. Job xxvii. 8, as forfeited.

is the description of the death of a wicked man,

ul perhaps of his damnation too, I^uke xii. 20. Thy

ul shall be required of thee. There is a soul lost,

quired for the satisfaotion of wronged justice;

nee the sinner had no interest in Christ's satisfac-

9D, and God will abide by what he has said, that

e soul that sins shall die. Required of thee as

iworthy of it-*what should he do with a soul that

(ed it no better than that fool did? v. 19. That

m\ is lost that is under the curse of God, is con-

cted and condemned in the judgment of the great

iiy. This is to lose the soul. A man may be a

loser in a thing, and yet not absolutely lose it; but

lis is the absolute losing of the soul.

Having illustrated the metaphor, I will show,

2. What is principally intended by this expression

r loiing the touL It is not the annihilation of the

)ul, its losing of its being: no; it is a loss (I think)

reater than that, even the loss of its wellrbeing,

bile its existence and faculties shall remain to

lake it capable of misery: see Matt. xxvi. 24. It is

)e eternal misery of the soul, under that sentence,

>epart from roe ye cursed. Matt. xxv. 4U The soul

I lost, when it is irrecoverably separated from all

^e good, and to all the evil, of which it is capable.

t is the death of the soul. The text speaks of a

lisery which will seize the immortal soul—^which

rill reach its nature, and run parallel with its dura-

ioo. It is hard to conceive of this; as eye has not

««n, so it is known only to God, Job xxvi. 6. Let

is take a view of that misery, and see what it is.

(l.) The lost soul will be for ever separated from

he love and favour of God, in whieh alone the hap*

)ine8s of the soul consists. Hell is the loss of God,

ind of all good—Depart/rom me; here they said to

^od, Depart, Job xxi. 14. then he will say so to them.

^he favour of God is the life of a soul, Ps. xxx. 5,

^st sinners shall be cast out of that favour, and

therefore excluded from all good. . The state of lost

MDoers is darkness, not the least glimpse of the

4 I

divine favour, to eternity. God drove out the man from the garden of Eden, Gen. iii. 24. Sinners will then be driven out with an expulsion much worse than that of Adam, which will easily appear if you compare them. Adam was driven out to till the ground, to eat bread; the ground only was cursed for his sake { coats of skins were provided for him, and intimations given of a Saviour, &c. But sinners are driven out at last, and no gleam of favour shall ever be manifested towards them. This is suffering exceeding damage. While the sinner lives he has tokens of God's good will, the comforts of this life, a place and a name in the visible church, and the offers of grace. This is the day of God's patience; they have sparing mercy ; but then it will be judg-ment witkaui merey, James ii. 13. Every thing is dented in hell, Luke xvi. $26. The lost soul has lost every thing but its existence.

(2.) The lost soul will lie for ever under the wrath of God, Hell is the divine wrath resting upon a soul prepared by sin to be a vessel of that wrath. The soul is lost when those billows and waves go over it. The body will eventually have its share of woe; but the soul being the subject of sin, is to be the subject of wrath, Rom. ii. 8, 9. It is a destruction flowing immediately from God's glorious power, 2 Thess. i. 8,9. He that knows how to prepare a fire for devils, knows how to prepare it for souls. Who knows the power of God's anger, when it shall appear without any mercy to interpose ? Rom. ix. 22. If one drop of this wrath get into the conscience at any time, what work does it make there, Job vi. 2,3, &c. Ps. Ixxxviii. 7, &c. even there, where there are principles of grace. O how dreadful will it be, when it shall be experienced in its full extent! Think what a being the soul is, and what a being God is, and yon will say it must needs be a destruction past conception or expression. It must be thus, for the soul is an intelliyeni t>eing, and therefore the more capable of misery. The soul stripped of the body, will understand its own misery, and the faculties will be enlarged to receive the pourings in of divine wrath. The soul is endued with a power of reflection, and that will add greatly to the torment: see Luke xvi. 25. Son^ remember. There are many things, the remembrance of which will add to the misery, especially the remembrance of sin, of mercy, and of opportunity. The soul is also an immortal being, and therefore the greater will be its misery. The soul's immortality will be the perpetuity of its woe. The soul once lost is lost for ever, and its redemption ceaseth for ever. The fire is an everlasting fire; the worm dies not, because the soul dies not, Matk ix. 44. It is the crown of heaven's happiness, that its inhabitants cannot die any more j and the same is the complement of hell's misery. This makes it easeless, that it is endless, and remediless, Man is a living soul, and God the avenger

THE WORTH OF THE SOUL.

is a living God, and therefore there can be no period of the misery.

Show, II. What danger there is of this loss of the soul. Is it possible that sach a noble being as the soal, shoald ever be thns miserable! Some calamities appear so dreadful as that we can hardly think them credible. Many people have sneh an excess of good nature, (as they call it,) that they cannot believe this concerning any of the children of men, that ever their souls should be lost; but the thing is no sach foreign supposition. A lost sou 1 is not a prodigy, one in an age; no, it is the case of multitudes that are gone down to the congregation of the dead, Prov. xxi. 16. and the danger of multitudes that are yet alive, and careless at the pit^s brink.

1. It is possible that those who spend their days in mirth and wealth, may lose their souls, and be for ever miserable. It is possible for one that is clothed in purple and scarlet, to be in such an abyss of misery, as not to have a drop of water to cool his tongue, Luke xvi. 19, &c. It is possible for one that thinks he has goods laid up for many years, to have his soul required by devils, Luke xii. 19, 20. Riches profit neither in nor after the day of death. Those that were the terror of the mighty in the land of the liv-^ ing, may be thus brought down : see Isa. xiv. 9.

2. It is possible that those who live within the pale of the visible church, may lose their souls. A man that is called a disciple, and called a Christian, may be lost. It is possible that a man may be found among the wedding guests, and yet perish eternally for want of a wedding garment. It is possible for virgins to be found foolish, and to be excluded. Matt. XXV. I.—for those that eat bread with Christ, and prophesied in his name, to be dismissed. Matt, vii. 22, 23. It is possible for Capernaum, that had been lifted up to heaven in means and mercies, to be cast down, Matt xi. 23.

3. It is possible that those who were not far from the kingdom of God, yet may lose their souls: and that those who have promised fair, set out well, and have seemed to begin in the spirit, yet to end in the flesh, and to drawback unto perdition, Mark xii. 34. There were many who came out of Egypt, and yet came short of Canaan—Remember Lot's wife, Gen. xix. 26.

4. It is possible that those may lose their .souls, who are very confident of the salvation of them. A man may think himself rich. Rev. iii. 17.—may step up to heaven's gate with that confidence. Matt. xxv. 11. and yet be disappointed. The hypocrite may have a hope that never perishes till it comes to the giving np of the ghost; a house that may stand till the storm comes, and he may lean on it But what is the danger? Truly, great, if we consider,

(1.) That we are sinful, and deserve to be lost We are sinners by nature, children of disobedience, and therefore children of wrath, Epfa. ii. d.-Hunners by I

practice, and every sin has a tendency to the rak ef the soal. The gailt of committed sin merits tit* wrath; the power of indwelling sin prepares tk soul for this destroction. There is a proneness is » to that which is evil. The way to hell is a broad wai, and veiy agreeable to the corrupt natare. If t^ criminal be really guilty, yoa will saj he is in das-ger. They know not themselves that think thev in io no danger. The way to hell is downhill. Matt vii. 13.

(2.) That God is righteous, and is engaged in boo-our to punish sin. We are ready to think, that bccso>f God is merciful no souls shoald perish ; bat is b^ his holiness, his beanty, as much as his goodoes* If God were altogether such an one as oarselves, vr might think there is no danger, Ps. 1. 21.—but bee not so; he will by no means clear the impenitenth guilty, Exod. xxxiv. 6,7. Better all shoald pen4, than that there should be unrighteoosness with God: see Josh. xxiv. 19,20.

(3.) That the devil is very busy to deceive and d^ stroy souls. He is a subtle enemy. Gen. iu, Ki sworn enemy, an industrious enemy, 1 Pet t. ^ not what, but ufhom. Give him the soals, and kt who will take the goods. ' See what kind of enemies we have to grapple with, Eph. vi. 12. My soul L< among lions, Ps. Ivii. 4. Alas, master, (saithtbe prophet's servant,) what shall we do ?

(4.) That Jesus Christ is very strict in his ten^ of saving souls. It is true there is a saffieiencv b&k of merit and grace in Christ, for the prevent! b^ cf this loss of the soul; he came to save soals, but ther must be repenting and believing soals. He cur to save souls from their sins, not in them. Matt i 21. He came to purify, and so to save. Salratks itself will not save those that neglect their scab: even the word of Christ will judge the disobediest, and he himself will have those slain that woold hoc have him to reign over them, Luke xix. 27.

Use 1. If it be possible that souls may be lost, tbfo we have reason to take it as a favour, that we hut warning given to us. Where there is a real danirer. it is good to be told of it, that we may escape it We should reckon those our friends that woold tell us oi any danger to our bodies, much more, to oor sonb Why then shoald we desire still to have smooth things prophesied to us, when smooth things arr commonly deceitful, Isa. xxx. 10. Blame not ministers, then, wh'o-are earnest with yoa about jt»r souls. We do it, knowing the terror of the Lord. 2 Cor. V. 11.—we do it out of a tender legtnl m souls, and to deliver oar own soals, Eaek. xxxiii. 9. Coont us not enemies then.

2. Then let us fear, Heb. iv. 1. It is possible oar souls may be lost; and have we oot reason then to be jealous over ourselves ? This fear will he awakes-ing to us, to make sure work in this matter, lest irr perish with a lie in oar right hand. You see there

SERMON III.

1219

danger, it is a matter of consequence^ and in bich many have been deceived; let ns therefore y oarselTes and fear always, Proy. xxviii. 14. [any will lose their sonls; many will come short of emal life: Lord^ ii it I? If mnltitudes miscarry, is good to insure an interest in Christ Be mled Y Christ, and he will insore yoar all to yon, Heb. i. 7.

3. As it is possible that souls may be lost, so, bless-1 be God, it is possible that souls may be saved; nd that is it which we should therefore make sure, he capacities of souls are such, that either they ill be eternally happy, or they will be eternally liserable—and it should be our great concern to take sure to ourselves that happiness, and to flee x>m that misery. It is possible our souls may be ist; bat blessed be God, they are not lost yet-*we ave yet a cast to throw for eternity, O let us lake sure work for our souls; and let this be our are, and desire, and prayer, Ps. xxxv. 3. Say unto ly soulj tk€U ari my ialvation.

SERMON III.

Matthew xvi. 26.

^or what is a man profited, if he shall gain the whole world, and lose his own soul?

>ocTRiNE 3. That if the soul be lost, it is of the inner's own losing— he loseth his own soul. This is »ut implied here, that it is according to the sinner's iwn choice, to hazard his own soul, and expose limself to all this loss for the gaining of the world. Sot though it be only implied here, it is expressed Isewhere, and is a great truth, that the ruin of bose that perish is of themselves^wilful sinners ire self-destroyers, Hos. xiii. 9. These losses must ie at our own door.

1. The damage of the soul in this world. Is from inners themselves. Many that are delivered from itemal ruin, yet are very much damaged in their ouls, and it is their own fault Which of us is there vhose spiritual interests have not been injured, and re may thank ourselves.

(1.) It is a loss to the soul to be deprived of the

avour of God, and that arises from ourselves, be-

iause we do that which forfeits it Isa. lix. 1,2. Sin

s a wall of partition between us and God, and it is

Rre ourselves that build up that wall. Hence sin is

compared to a cloud, a thich cloudy Isa. xliv. 22. The

::load that separates between the earth and the sun,

is made of vapours rising out of the earth—such is

the cloud of sin, Jer. v. 25. We prefer other things

before the favour of God, and do not seek it as we

should, and so we come to want it God waits to he

^raciofis to ns, but we are in the pursuit of any good,

4 I 2

and so neglect him. He says. Seek ye my face, seek and ye shall find;—so that it is our own fault if we have it not.

(2.) It is an injury to the soul to be disquieted with the cares of this life, and tiiat is of ourselves. The soul suffers damage by the inordinate pursuits of the things of this world; it is careful and troubled about many things, Luke x. 40, 41. it is divided by opposite objects, and it is often overwhelmed with grief for disappointments; and all this is of ourselves, because we are so foolish as to set our hearts upon these things. Men pierce themselves through with many sorrows, 1 Tim. vi. 10. It is of ourselves if we be disquieted with care, for we arc invited to cast our care upon God, 1 Pet. v. 7. so that if we burthen ourselves with it, it is our own fault, we perplex ourselves.

(3.) It is a preJudiccLto the soul to be wounded and defiled by sin; and that is of ourselves. If the mind and conscience be wasted and defiled, it is our own doing— Because of my foolishness^ saith David, Ps. xxxviii. 5. Sense of guilt cannot but be a ter« ror to the soul, and cast a damp upon it We are polluted in our own ways; see Ps. cvi. 39. What« ever present damage the soul sustains by reason of sin, we bring it on ourselves, and gain the harm and loss: see Jer. ii. 19; iv. 18. The soul is a great loser by every sin: it was sin that broke David's bones, and brought him into straits; and he might thank himself. What enemies are we to our own present peace, by the false steps we take!

(4.) It is hurtful to the soul to be unfitted for holy duties; and that is of ourselves. We have strength sufficient offered us, but we do not make use of it; we do not stir up the gift that is in us, and so we become weak and unstable as water, and cannot excel. We are deluded by this world; and so we are robbed of our strength ere we are aware. We live too far from Christ, and are confident in ourselves, and think we stand ; and so we become weak, are foiled by temptation, and fail in every duty.

2. The damnation of the soul in the other world, is from sinners themselves. You have heard what a noble being the soul is, and what a deplorable loss the loss of the soul is; now whence is it that such an excellent being should be thus made mjser>-able? It was once said of the English nation, that it could never be destroyed, unless it destroyed itself by its own intestine broils and animosities: and what is sin, but a broil in the soul itself, which becomes its own destroyer? The reason why sinners die, is because they will die, Esek. xxxiii. 11. This is an awakening word ; the Lord make it so to every one of ns. There are great disputes about free-will, and how far that extends. The springs and motions of man's will are secret; but this is an undoubted truth concerning this matter, which we are to hold fast. That they that perish must take

]2t>0

THE WORTH OF THE SOUL.

all the blame to themselves, and tbey th&t are saved must give alt the glory to God. That which I am to prove is. That those who perish, mast take all the -blame to themselves; for,

(1.) It can be laid upon no other. It is not any other that loses thy soul for thee. We are very apt to lay it upon others. It is an extenuation both of sin and ruin, to have some one upon whom to lay the blame, as Geo. iii. Adam laid it apon Eve, and Eve upon the serpent; but God said to each of them, What is this that thou hast done ?

[1.] God is not at all chargeable with the damnation of those that perish; you cannot lay it upon him.

He has no hand in the sin of sinners. It is not God that tempts—Let no man say when he is tempted, I am tempted of God, Jam. i. 13. It cannot be charged upon the decree of God; that doth not necessitate any man's sin. There is a decree that sinners shall die, but no decree that sinners shall sin. The vessels of mercy he hoe prepared for glory, but vessels of wrath are fitted to destruction, Rom. ix. 22, 23. fitted by their own sin. It cannot be charged upon any defect in the soul, as it comes out of God's hand: see Eccl. vii. 29. The Soul is made capable of serving, and glorifying, and enjoying God. God doth not incline the will to sin ; his hardening the hearts of sinners, is but his letting them alone, Hos. iv. 17. his giving them up to their own hearts' lusts. Vs. Ixxxi. 12. his suffering all nations to walk in their own ways, Actsxiv. 16. is but his leaving them to themselves. His grace is his own, he is not debtor to any man, Rom. xi. 35. If the providence of God do concur to the.action that is sinful, yet it doth not at all concur to the sinfulness of an action. It is true God made man's month, and in his hand our breath is; but if that mouth be set against the heavens, and that breath be threatening and slaughter, that is not God's work. He that speaketh a lie, like his father the devil, speaketh of his own. God permits sin, t. e. doth not hinder it by his sovereign power; but he has done all that became a good and righteous governor to prevent it The king is not to be blamed if he promulgegood and wholesome laws against treason, though he do not set a guard upon every roan to keep him from committing it.

Nor has God any pleasure in the ruin of sinners. It is true, as a just governor, he has a hand in it; they fall immediately into his hand, but he has no pleasure in it, he doth not desire it; he has said this, Ezek. xviii.J)2. He appeals to them who said his ways were not equal; they could not but know that he had no delight in the death of sinners, comparable to what he had in their salvation, Ezek. xviii. 23; xxxiii. U.' The ever-living God has even sworn this, that we might have strong consolation. He is not willing that any should perish, 2 Petiii. 9. It is no pleasure to the Almighty that he should afflict,

much less that be should destroy. As a rightesti governor, be will ponbh sin; bot as a good God, hi will not delight in the inflictioD of panisfament It is plain he has used all means to preTent the ran. has exercised a great deal of patience and fotfaeij-ance, and given fair warning.

[2.] The devil is not altogether chargeable viia man's ruin. It is true he seeks oar destmcdf^ seeks whom he may devour, I Pet, t. 8. bat it is as true that he can but seek it, if we do not give ha advantage, and betray ourselves to him. He was against the soul, bot he cannot take it, unl^s we surrender it to him.

He is an adversary, but he is an adTersar; tkt may be conquered. Multitudes have, by the grtoe of God, overcome the wicked one, 1 John ii. 14. ii we put on the whole armour of God, thoagh ht^fjti against our souls, he cannot overcome them. He b an accuser, but we may have an advocate to amvc his accQsations. Christ has vanquished him, andn is our own fault if we do not pursue the victory.

He is a tempter, but he is a tempter that may k resisted, and he will flee. Jam. iv. 7. He may aft when God gives him leave, but it is onr own chaf that then comes uppermost He ma j say. Cast tJiT-self down, Matt. iv. 6. but he cannot caaX as doirD. He may do us a great deal of mischief by his accea to our fancies, and his influence upon oar iraagini-tions, but he cannot force our wills. It is no sioio be tempted, and therefore not ruining. Get thee b^ hind me Satan, repels his motions, and the shield of faith not only shelters us from, bat quenches, bis fiery darts—so that it is our own faalt if we be ot&-come. The devil deceives. Rev. xx. 10. bat it is because men are willing to be deceived.

(2.) It roust therefore be laid upon the sinner himself— Thou aUme ehalt bear it, Prov. ix. 13. bear tb< loss, and bear the blame. If the soul be lost, it is of the sinner's own losing; for,

[!.] He does that which is destroyin|^ to the sosL The sin is from ourselves, and therefore the loss is. There is nothing we can truly call oar own but si; this is that which we brought into the world, aod it is certain (if we continue in an unrenewed state) we shall carry it out; and it is not so with any thii^ else we have ;—it is thy own iniquity.

Sin is the choice of the sinner's own will, his wkk-ed will^—We will walk every one in kieown my, i. t. the way of his own choosing, Isa. Ixv. 12. Sinaeis choose to walk in the way of lying and drnnkenness^ &c.—I have loved strangers, and after them I wiS go. Take away will, the wicked will, and yon take away both guilt and hell. Good and evil are set before us, 4ke good way of holiness on the one band, the evil way of sin on the other band; and we an told how much it is our own concern to choose tke good ; but we choose the evil, and so it comes to k our own act We deceive ourselves^ for the matter

SERMON III.

1221

laid very plain before as. You were called upon any a time not to do this abominable thing which le Lord hates^ bat ye won Id not hear—^yoa chose le way of sinners, rather than the way of good men.

Sia is the product of the sinner's own lust, the fruit ; the corrupt nature: see Jam. i. 14,15. where yoa ^▼e tfae origin of sin. That which defiles and destroys »e man, proceedeth from within, out of the heart, [att. Xy. 19, 20. it is a disease of which we brought le seed into the world with us; it comes out of the vil treasure of the heart, Matt. xii. 35. and it is this lat is the loss of the soul. It is our own iniquity lat lays us onder the wrath of God, and makes us bnoxious to his carse. The wages of sin is death. Ve oarseWes sow to the flesh, and thus we reap cor-iption. It is sin thht makes the sinner fuel to God's nger, and kindles the fire which shall bum to the iwest hell. It is that bitter root which should have een plucked up, that bears all this gall and worm-rood. It is sin that has the direct tendency to ruin, nd has been the destruction of thousands and ten iiousands of the children of Adam; that is the way rhich though it seem right, yet the end thereof is the rays of death.

[2.] Man does not that which would be saving to lie soul, and would prevent this ruin; and to this kcglect his misery must be attributed. The sinner oscs his own soul by preferring the world before ybrist, and the good things that are seen that are emporal, before the great salvation. This is the uin of souls, that the salvation of the soul is not luly minded. The neglect of the soul is infallibly he losing of it. We are all by nature in a lost con-lilion, and if something be not done towards our ecovery, we are eternally lost. Thus sinners lose heir souls, they spend those thoughts and cares in he pursuit of the world, which should be bestowed m the soul, and so lose it.

And this through mere carelessness and neglect, klany things are lost by carelessness, and so are nany souls. Multitudes lose their souls for want >f taking some thought about them ; they know not he things that belong to their everlasting peace, till t is too late, Luke xix. 42. They are careful about nany things, but forget the one thing needful. Di-igent in the oversight of trifles, and at the same ime overlooking the most serious matters. There s no escape for those that neglect the great sal-ration, Heb. ii. 3. neglect it as needless, or as small, [nconsideration is the ruin of thousands; they know not, neither do they understand, {Ps. Ixxxii. 5.) and 10 they walk on in the darkness of sin, to the darkness of ruin. They know and believe that which, if duly considered and applied, would save them; but they have other things that they mind more: this is a very common case. O that you would hear my voice, ye careless ones. Is there any thing that either needs or deserves your care more than the.

salvation of your souls? have you not reason to keep them with all diligence? and will not your carelessness certainly speak you self-destroyers? Is not the eye of God upon you, an awful eternity before you, which depends on the present time ?

Men also lose their souls through an obstinate refusal of the Saviour. As the wicked will chooseth the evil of sin, so the same wicked will refuseth the good of the Saviour;—it is refusing him that speak-eth from heaven, Heb. xii. 25. Those that refuse Christ ruin themselves.

They lose their own souls, for they turn a deaf ear to gospel calls; they are wiUingly ignorant, love darkness rather than light; they might, but will not, understand their need of Christ, and the way of salvation by him; they shut their eyes against the gospel discoveries of life and immortality. They study to drown the voice of the word with the noise of other things. They iit in darkness, a contented posture. This affected ignorance will aggravate, and not excuse. They stop their ears, and this is often punished with a judicial deafness, Isa. vi. IQ. Many are resolved to know as little as they can of Christ, lest the light disturb them.

Men also hold fast the deceit of sin. The wilful holding of the sin, is undoubtedly the wilful losing of the soul. They who retain sin are self-destroyers. Christ died to save us from sin. Matt. i. 21. from all iniquity. Tit. ii. 14. but they cannot find in their hearts to leave it. The gospel redemption is from a vain conversation, and this many like and love too well to quit. They nourish this serpent in their bosoms, and it leaves an eternal sting. They would be glad to keep Christ and their lusts too; but if one raust be parted with, it shall be the Saviour, not their sins.

Nor will sinners come to Christ for life and salvation ; he would save them, but they are not willing to be saved. He is come that men might have life, John X. 10. but sinners will not come to him for it— here the blame lies, John v. 40. They do not like the life that is offered to them—a spiritual life, a life of holiness, and love, and communion with God; they do not relish it; they see no beauty in Christ There are other things that they like better, and are taken up with—their farms and their merchandise. Matt XX. 5.—and they desire to be excused.

They will not use the means prescribed and appointed for the salvation of the soui, and so they lose their souls. They will not read the Scriptures, nor pray, nor sanctify the sabbath, nor join themselves with the Lord's people. They lose their souls because they will not save themselves from an ungodly course. They are not for troubling themselves with these things; they look upon them as mean, or hard, or needless. They are bid, as Naaman was, to wash in Jordan, but they prefer the rivers of Da* mascus; and think aU this anxiety unnecessary*

THE tVORTH OF THE SOUL.

They will not have Christ to reig^n over them, and so thej lose their souls; for Christ will not save, nay, ho will destroy, those that he shall not rule, Luke xix, 27. They like Christ and his crown well enough, but they do not like Christ and his yoke. They will not submit to be. bis subjects, and so they are treated as his enemies. There is in many who profess religion, a secret dislike of the power of religion ; close and strict walking with God, they cannot approve.

Nor will they part With this world and their portion in it, and so they lose their souls: that is the case supposed in the text. The soul lost for the gaining, or perhaps the keeping, of the world. They refuse to part with the world for Christ, as he that had great poisessiotu. Matt xix. 22. Ps. xvii. 14. They cannot persuade themselves to leave, lay out, or lose, that which they have set their hearts upon;— it is the piece of ground, and the yoke of oxen, that lose the souK They will be rich, and thus they are ruined.

Use 1. This will for ever justify God in the condemnation of those that perish. Believe this, and say. The Lord is righteous, and let this tend to reconcile the ruin of so many souls with the goodness of God; let this stop every mouth, Rom. iii. 19. and convince and silence all that are ungodly, Jude 14. See Matt. xxii. 12. he was ipeeehlese. The heavens will then declare God's righteousness, and all the world will say, that just and true are his ways: for sinners die* only because they will die; they choose their own delusions. Would you have them saved against their wills? The present day of divine patience will justify God in the approaching day of his wrath. The justice of God in the whole proceeding will be manifested in the great day, Ps. li. 4. See this insisted upon, Prov. i* 24, &c. Isa. Ixvi. 4. And that which justifies God, will satisfy the saints, who will have nothing to say against it If after all the means used, the barren tree continue such, evt it dltwm—not a word more to say for it, Luke xiii. 9.

2. This will for ever aggravate the destruction of sinners, and will make it so much the more Intolera-ble. Son, remember, Luke xvi. 25.—remember that you brought this upon yourselves; this you may thank yourselves for. The remembrance of the sin will be the aggravation of the misery, especially the recollection, that when time was^ it might have been prevented. There was a fair offer made of life and salvation, but it was rejected for a trifle: thou wilt tnoum at the last^ and say, how have I hated instruction. This will sharpen the teeth of the never-dying worm, Mark ix» 44. Listen to the complaints of poor lost sinners, and let that frighten you from that way which leads down to the chambers of death. The greater advantages any had to escape this ruin, the more intolerable will it be. Matt xi. 21, &c. I speak these things to warn you. I

3. Pity and pray for those that yen see tbu destroying their own souls, and if yon caok do any fkn^ have compassion upon them, and belp tlien. S« their condition to be very patnfol^ bvt not yet dcB-perate; while there is life there is hope. If you bv a distracted man ready to drown hlnuelf, yoavonid do what yon could to binder him ;—and can yoa h nothing to save a soul from demiA, Jam. v. ». to snatch a soul as a brand out of everlasting bumiiiii Say to sinners, as Paul did to the jailer, Do tkpej no harm. Acts xvi. 28. pray earnestly for soeh. Ho«^ ever, take heed of doing that which might fertbcr any in this self-destruetlon. If yon onnnot help k' save their souls, beware of aiding their ruio h hardening them in sin, or tempting them toit; s having fellowship with them, lest yon bear m fer them. Lev. xix. 17. and be found partakers of otkr men's sins, and then of their plagnes. It coocens every one, as well as ministers, to keep themselTc* clear from the blood of all men. Acts xx. 28.

4. Admire the patience and foibenmnce of God. that we who have been so long destroying onisehes, are not yet destroyed-—especially if we be in a hopeful way to salvation. It is no thanks to ns, hot it is merely of the Lord's mercies. If God had set been better to us than we have been to oni9elves,«« had been in hell long ago, Lam. iii. 32. There are riches of goodness and forbearance in God's dealing with those that treaswre tip wrath, llom. ii. i a especially if God has not only spared thee, botsaTcd thee with a great 8alvation> This magnifies tte riches of free grace; when we were hastening to destruction, we were then stopped. God had pitr on us when we had no pity on ourselves; in his was our help found, when wd were destroying ourselves, Hos. xiii. 19. Not unto us, therefore, not uoto us, but to the grace of God be all the glory. Tku does for ever exclude boasting, for we conid destniy ourselves, but we could not save ourselves. Hov much are we indebted, and what shall we render?

6. Then let every one of us be ime/br ourseka, and not lose our own souls. My errand to you is, to bring you this serious caution. Men and brethrra, do not ruin yourselves; you act rationally in other things, and do not run yourselves upon danger,and why so foolish in this great affair? Why will ye He ? This is used as the great argument why we should repent, and turn, £zek. xviii. 31 ; xxxiiL 11. Thus does God condescend to reason the case with us; and what argument can be more powerful ? Be not self-destroyers ; be not such enemies to yourselves and t» your eternal interests. Consider what the losingof th« soul is, and what the salvation of it is*; what that death is which you make so light of, and what that life is which is proposed to you. Surely, in dealing with sinners, we have all the reason that can be <« oer side. Let reason rule you, and show yourselves meis.

If you would not lose your souls, have an eye upoo

SERMON IV.

1223

them, be deeply concerned about them; watch over yonr soals, and take* good heed to them. There then begins to be §ome hope of salvation, when men begin to be thooghtful abont their souls.

If you woald not lose your souls, you must leave your sins, for sin will be the ruin of the soul. Cast away from you all your transgressions, Ezek. xviii. 31. Hate sin, and abandon it as an enemy to your souls, from a principle of right self-love, though it be a beloved sin: see Matt. v. 29, 30.

If you would not lose your souls, you must commit them to God, through the Mediator. Give your hearts to God, who is the rightful sovereign of the heart, Prov. xxiii. 26» Give them up to God, to be ruled by his laws, sanctified by his Spirit, and re« ncwed according to his image. Finally,

If yon would *not suffer the loss of your souls,, you must be willing ^o suffer the loss of all things, that you may win Christ, Phil. iii. 8. Make sure your interest in him; accept of him; live looking onto Jesus, and you shall be with him for ever.

SERMON IV.

Matthew xvi. 26.

For what is a man profited^ if he ikall gain the whole world, and lose his own soul ?

Doctrine 4. That the soul is more worth than all the world. The soul of man is a jewel of inestimable value. This is plainly intimated here, where the loss of the soul is represented as such a loss that the gain of all the world will not be a compensation for it. Observe here,

1. What those things are that are here compared— the whole world, and thy own soul; these are here pot into the scales against one another. The world here means not the universe, or the whole creation, that is more excellent than any one part, but the things that arc seen that are temporal, 2 Cor. iv. 18. the riches, honours, and pleasures, of this present time. See a map of this world, 1 John ii. 16. Now the whole world is here set in the balance against one soul, if that one be thy one. It is not a small estate, or a lordship, that is here supposed to be of less value than the soul, but the world, the whole world. Our temporal concernments are compared with our spiritual, the life that now is, and thai which is to come, 1 Tim. iv. 8.

2. What judgment is here passed upon them—That our own souls are of infinitely more value than the whole world. The value of a thing is reckoned partly by its nature and intrinsic dignity, and partly by its use. That is most valuable, that is most delightful, most profitable, and most necessary. We reckon that is most worth, that is most worth to us. Now our

own souls are more to us than all the world is or can be. The design of this is to show of what little worth the world is, and the things of the world: they are weighed in the balance, and found wanting; not worthy to be compared, or to be named, with the soul: see Rom. viii. 18.

3. Who it is that passeth this judgment It is our Lord Jesus himself, one who had reason to know the worth of souls, for he made them, and bought them; and who (we may be sore) would not underrate the world, for by him the worlds were made^ Col. i. 16. Heb. i. 2. This doctrine I shall endeavour,

I. To prove—^That our own souls are more to us than all the world. How insufficient all the world will be to make up the loss of the soul, we shall have occasion to show under the 6th doctrine, (if the Lord will,) at present, I shall endeavour to show the true worth of the soul. To prove this, consider,

1. The production of the soul. Trace it vp to its original; and it is breathed into us by the breath of God; it is a spark of heaven ; it is that part of man by which he is allied to the world of spirits; it is the masterpiece of God's workmanship in this lower world: see Gen. ii. 7. The image of God is stamped upon it. Gen. i. 26,27. When it returns to God, it doth but as all the waters do, return to the place from whence it came. It is of a noble extraction. That which makes up the world, that men covet so much, is but of the earth, earthy:—honour is a shadow; the pleasures of the world and the wealth of the world are of the earth; gold and silver are but refined earth—^Man found thee poor and dirty in a mine, Herbert. But man was made last of all the creatures, as the chief of the works of God. It is good for us often to ask whence we came; and being so nobly descended, disdain to serve the base and sordid lusts of the flesh, and to prostitute an immortal soul to the drudgery of this world.

2. The powers of the soul. These are very great; its apprehensions are not confined by the horizon of sense, but rove far beyond it. The faculties of the human soul are such as (above any other creature) prove the eternal power and wisdom of the Creator. It is the soul that knows* right well how marvellous God's works are, Ps. cxxxix. 14. by reflection upon itself. Think what the soul of man is capable of, and you will say that it is of inestimable value.

(1.) It is capable of glorifying God in this world. It has a power of knowing God, as he has been pleased to reveal himself. It is that which is within us, that renders us capable of blessing and praising God, Ps. ciii. 1,2. It is capable of knowledge, in which, especially, the image of God consists. Col. iii. 10. It is capable of reasoning and bringing to mind, Isa. xlvi. 8. It is capable of receiving a divine revelation to this purpose, and in the use of instituted ordinances is capable of having fellowship

tltE WORtH OF THE SOUL.

^ith God--of bdng wrought upon, and witnessed with, by the Holy Spirit of God, Rom. viii. 16. It is capable of heinf; ianetified,

(2.) It is capable of being glorified with God in the other worid ; of seeing and enjoying him within the veil; of conversing with angels and glorified spirits, and drinking in the sweet apd glorious rays of divine grace and love; things which are above, oat of the sight of sense. It has a power of doing that, which the body, till it is refined and become a .spiritaal body, is not able to attain. It is capable of seeing God face to face, which an embodied sou], till stripped of this veil, cannot possibly do, Exod. xxxiii. 20.

(3.) The perpetuity of the soul. This is one great thing which speaks the worth of the soal-^that it is to last for ever, it is an immortal spirit It is a flame that can never be extinguished. It will survive the body, and will live and act in a state of separation from it. It is one of those things which are not seen, but are eternal, 2 Cor. iv. 18. It is an awful consideration, when a child is bom, to think, here is the beginning of a being that will outlive all the ages of time. The world is but for a moment, Prov. xxiii. 5. the fashion of it, the scheme, the outside of it, (for it is but a superficiesi) patseth dway, 1 GOr. vii. 31. 1 John ii. 17. But the soul is perpetual; the things themselves towards which its desires extendi and those desires that are so formed, are eternal. The brute creatures are mortal,^ but man will be itn-mortal. This makes it such a serious thing for a man to die« above what it is for a beast to die, Eccl. iii. 21. Things are reckoned valuable according to their duration* Gold therefore is the most pre<Sioos metal, because it will not rust nor waste; but the utmost of the duration of this world's goods is within time.

(4.) The propriety of our souls— thy own soul In order to ascertain the right value of a thing, it n&ust be considered, not only what the thing is in itself, but what interest we have in it. The loan of a thing is nothing so valuable as the possession pf it. Now the world is but lent us ; whatever we have in it, it is not to be called our own ; but our souls are our own. We brought them into the world, and we shall carry them out-^they are our own, they are, in fact, ourselves. The soul is the man» What is man but a living sotdf Gcn^ ii. 7. Abstract the soul as living, and the body is a lump of clay \ abstract the soul as rational, and the man is as the beasts that perish. It is a certain truths that the soul is the man. Persons^ in Scripture, are often reckoned by souls, as Acts ii. 41. What we'are, is more to ud than what we have. It is the spirit that is the substance of the man; and what is the chaff to the wheat, the shell to the kernel, the clothes to the body ? This is one of the first things that the convinced sinner is made sensible of—that the soul is the mant and if

he would do well for himself, he most do veQ itf his soul.

(5.) The projeeie that are laid about aoals« Tkiv is great work about sonlsi mcMne than joa thiak ef. That is valuable which those that are inlelligcfit are concerned about. This speaks tbe soul of au to be of very great value. Consider,

[1.] What projects the love of God has to ni? souls. The God of infinite wisdom, whose fte worlds are, has been pleased to conceni himself wit^ a peculiar care about the world of maokiod, tbe world of souls. Some observe, that in Scripture, God is never brought in consulting with himself, In! when man is concerned. God has tbooghts to u-ward, Ps. xl. 5. Infinite Wisdom was from eteraitj. devising means that poor banished soois might nn be for ever expelled, Eph. i. II. compare «. 9. God had thoughts of love to the sons of men, t. e. tbe souls of men, before the worlds were.

[2.] What projects the malice of Satan has to destroy souls. It is a sign the soul of man is very precious, when God and Satan, those two advene powers, are as it were contending for it. He seeks to get and keep possession of the soul, that be bit devour it, 1 Pet. Vt 8. The great dispute betwea Michael and the dragon is, who shall rale the amis of men. The devil's agents trade in the simls of ma. Rev. xviii. 13. The devil saith,a8 tliekiogof Sodoo. Gen. xiv. 21. Give me ike sOuU. There is great strir-ing about the soul.

(6.) The price that was paid to redeem sod Is. We reckon the value of a thing by that which s wise man will give for it, who is not ignorant of it, n«r under necessity. Christ, the wisdom of God, gave himself, his own precious blood, to redeem souk, aed he knew what they were, and had no need of tksi. The redemption of the soul is precious, Ps. xlix. 8. Corruptible things, as silver and gold, would aot do: then did Christ, for us men and for our salvatioD, make his soul an offering, 1 Pet. i. IB, 19. Hit ud was an offering for ours, his life a rnnsom for man?, Matt. XX. 28. See here the worth of souls—iiotfaiof: could be a ransom for forfeited souls, but the hM of the Son Of God. Lo I come, saith he—for as ocq and for our salvation, saith tlie Nicene creed. Neitlier the fruit of the body, nor the fruit of the estate, would atone for the sin of the soul, Mic. vi. 7. but Cbnit g^ve himself. Blood of bulls and goats would not do» God proves the excellency of his people by t^ Isa% xliiik 4b T will give men for thee ;-—moeb more doth it demonstrate the excellency of sonis, vbeo God gave his Son for them. The blood of Christ is precious blood, of immense value.

(7.) The pains that are taken to renew souls. God hath manifested his favour to man in the provision made for his body, that that might be put into, six! kept itH a capacity to answer the end of its creation-See the first instance of this care. Gen. 1. 29. w^

SfiRMOK IV.

1226

afterwards, Gen. ix. 3. Bot there is a great deal more done to provide for the soal, and to put that into, and ktep that in, a capacity to answer the ends of its creation. The "power of God is wonderfully exerted in this important work, to sanctify a soul, to recover it from its degenerate state, to reduce it to its integrity, and to prepare it for glory. The word of God is given for these ends, that mighty word, which is so quick and powerful, Heb. iv. 12. The Spirit of God is at work for the good of the sool'— the arm of the Lord is revealed—and the work of faith fal61Ied with powen These things show what a value God pots npon sonls. A word made us, but far more is required to new^make us.

(8.) The preparations that are made to receive souls. There is much in progress for them in the other world. Souls being immortal, have immortal things provided for them.

There are preparations of wrath for sinful souls, to which they are reserved, 2 Pet. ii. 9. There is a Tophct that is ordained of old, Isa. xxx. 33. an everlasting fire, that is prepared for the devil and his angels, is reserved for wicked men. Matt. xxv. 41. It is sealed up among his treasures, treasures of wrath, after the long season of his patience.

And there are preparations of glory for sanctified souls. These must needs be of great value, when there is so much laid out to make them great and happy. They have a glory proportioned to their capacities. Knowledge and love are the principal faculties of the soul; and these are sources of bliss in heaven.

II. I shall improve this subject. The serious consideration of the worth of our souls should have a mighty influence upon us to make us religious; for what is religion but a concern about the present and the future state of our souls.? The practice of serious godliness is that, and that only, which befriends the soul both in its present and its eternal interests. What is it that we are persuading you to in all our preaching, but to mind your souls and do well for your souls ?

Be convinced that you have souls, every one of you. Consider thyself. Thou hast a mortal body and an immortal soul. Most men live as If they had no souls, no souls by which to be governed, and no souls for which to provide. They discover nothing truly rational, they have no concern for what is immortal. But 1 hope better things of you, or else I shall never hope any good of you. It is not enough to gainsay this truth, but you must consider it.

Be convinced of the worth of your sonlf. It is no breach of the law of humility to put a value upon our own souls, and to think so well of ourselves as to think ourselves too good to serve sin. Value the body less and the sdul more, and it would be better for you. There are some important inferences which may be drawn from these things.

I. If ike soul be so precious, then those are our best friends that zvtfriends to ow soulSf and weshoold

look npon them as such. The best friend to souls that ever was, is the Lord Jesus Christ, the Redeemer of the soul. Look upon him as a good friend, and prize him accordingly. Study what you shall render for his love. The good Shepherd is the Shepherd of our souls, 1 Pet. ii. 25. He laid down his life for our souls, and has provided food, and healing, and rest for them: let our souls love him. Faithful ministem are friends to your souls, Heb. xiii. 17. Their work is to watch for them. Look upon reprovers as friends to your souls, and reckon friendly rebukes as kind-* ness. They are so, Ps. cxiv. 5. They help to prevent sin, and save the soul from death. Let them find more favour now, for they will afterwards appear more kind than flatterers. Those that instruct you and comfort you are friends to your souls. Show yourselves to be friends to the souls of others. Do all the good you can to the souls of those with whom you are connected. Be concerned for the souls of your children and servants; gain their souls, by guiding them to God.

2. If the soul be so precious, then those are our worst enemies that are enemies to our souls. The devil is the great enemy to our souls; he is the tempter, and so is the destroyer^ and he has his agents, that are busy to ruin souls. There are persons and things that war against the soul, t Pet. ii. 11. the worst war that can be: those that seduce the soul and beguile it^ It Pet. ii. 64. that tempt us to sin; that lay stumbling blocks before us; that entice us secretly, though they pretend love;—look upon them as enemies to your souls. David complains often of those that did persecute his soul. Wicked companions are real enemies to the soul; therefore say to such. Depart, Ps. cxix. 115. Enemies to the soul are very subtle, Epb. vi. 12. Therefore we have the more need to stand upon our guard. Consider how precious that soul is which they would injure and destroy.

8. If the soul be so precious, then mercies to the soul are the choicest mercies, for which we should pray most earnestly. This is the favour that God bears unto his chosen. The hallowing of God*s name by us, and the coming of his kingdom into us, are mercies to the soul which are to be desired above all others,—that is the order in the Lord's prayer: see Matt. Vk 33. The renewing of the soul, and the saving of the soul, are things that must have the pre»eminence in our desires and prayers. Other mercies must be begged with a proviso, but mercies to the soul absolutely. Be more earnest for these than for corn, and wine, and oil, Psal. iv. 6,7. wrestle with God for these, as Jacob did. Be more concerned in prayer about your sins than your afflictions. So likewise we must be most thankful to God for spiritual mercies, Eph. i. 3.—redeeming love, gospel grace, see Ps. ciii. 3,4rr. Value every mercy by the reference that it has to the soul, and be

THE WORTH OF THE SOUL.

thankfol for it accordingly: see Isa. xxxviii. 17. In love to my ioul. Go by this rale in your Taluation of public mercies;—reckon tbose the best times that are opportunities for the soul, in which there are plenty of the means of grace.

4. If the soul be so precious, then judgments upon the soul are the sorest judgments. Spiritual plagues are of all others the worst, and to be most dreaded, as leannets in the soul, Ps. cvl. 16. when the mind is blinded, the conscience seared, the heart hardened, and the reins laid on the neck of sinful passions. These are spiritual judgments, Isa. vi. 9, 10. Ps. Ixxxi. 12. the worst condition a man can be on this aide hell. How sad would our condition be, if we were deprived of both the bodily senses of seeing and hearing, (such instances have rarely been heard of,) but much worse to have the soul blind and deaf. Do not provoke God to deny and withdraw his grace. There are judgments upon the soul too, that sometimes befall God*s own children, and they are very painful; as—when the terrors of God set themselves in array against them. Job vi. 4. Ps. Ixxxviii. a &c. and he wounds the spirit, Prov. xviii. 14. If God has kept us from these terrors, we must be thankful, but not secure. Our Lord Jesus suffered in his soul, that he might have compassion. Matt xxvi. 38.

6. If the soul be so precious, then the prosperity of the soul is the best prosperity. There is such a thing as soul prosperity, 3 John 2. and it is that which we should most earnestly desire of God, both for ourselves and for our friends. The soul prospers when it is in a good state, and in a good frame, when fit is in the right way, and when it grows in g^race; as the body prospers that is in health, and as the estate prospers that increases. That is a prosperous Boul that is adding grace to grace, and securing not only an entrance, but an abundant entrance, into the kingdom of God, 2 Pet. i. 5. The soul prospers when its holy dispositions are lively, its comforts strong, and its evidences clear—when it is walking in the light, and singing in the ways, of the Lord. Seek this as the best prosperity. Soul prosperity cither brings outward prosperity along with it. Matt, vi. 33. or sweetens the want of it; and it is that which all the malice of hell and earth cannot disturb or take away.

G. If tlie soul be so precious, then we are to look upon that condition as best for us which is best for our souls. That is best for us that is most free from temptations, and that g^ves us the greatest advantages for spiritual things. That relation is best for us that is best for our souls. Look upon this as a reason why wc should be content under afflictions, because they tend to the good of our souls. Though the flesh be destroyed, yet if the spirit be thereby saved, it is well enough, I Cor. v. 5. see Heb. xii. 9. Sanctified afflictions are the soul's promotions ;.-.the chastening is bad for the body, but the teaching that

attends it is good for the sool, Ps. xciv. 12; cxii. 71. Submit willingly to that which is for the good of the sool, though it be displeasing to flesh and blood.

7. If the soul be so precious, then they are fools that despise their own souls. There are tb<MW that do so. Prov. XV. 32. This is the fundamental error of sinners,-*-they despise this jewel of valae, which Christ put such a value upon. Let oa aee who they are that despise their own souls:

(I.) Those that make a light matter of sin despise their own souls, Prov. xiv. 9. It is certain that sin is a wrong to the sool, Prov. viii. 36. How do people regard their souls that abuse them thos every day ? Those that expose their precioaa soala to the wrath and curse of the eternal God, every day, bj wilful sin, do not yalue them as they shonJd. Those despise their souls that continue in anbelief and impenitency, and will not be awakened to see tbe misery in which their souls are; they feel nothing from sin, the sins of so many years; they are not concerned, though their souls be ready to drop into everlasting burnings. They despise their souls that rush into sin, Jer. viii. 6. that run upon God, Job XV. 25, 26. There are some so daring as to challenge God himself to damn them. They despise their souls that, when they have fallen into sin, make no haste to repent and tnm from it.

(2.) Those that take up with a cheap and easy religion despise their own souls; that are afraid of doing too much for their own souls. Did we put a right value upon oor souls, we should object to no pains or care for the securing of their welfare. We should go from strength to strength; we should give diligence to add to our graces, and thus make our calling and election sore, 2 Pet. i. 6—10. But those that only inquire, will not less serve? manifest that they despise their souls: they labour at tbe world, and sleep at an ordinance ; they crowd their religion into a corner, and make not a business, but a by-business, of it What account do such make of their souls, who will scarce go over the threshold to hear a sermon; they refuse intiruetion. He that is slothful in work for his soul, is brother to him that is a great waster.

(3.) Those that are prodigal of their time despise their own souls. Time is an opportunity of doing something for the soul, and is to be redeemed accordingly, Eph. V. 16. because there is an eternity depends upon it Time may be well spent, either in doing something for God with the soul, or in getting something from God for the soul; yet with many their time is a drug. What value do those pot upon their souls, that fill up their time with mere recreation, and all this while neglect their souls ? Every day might be a harvest day for the soul, but it is idled away; the time of the morning and evening sacrifice stolon away by one idle companion or other. Value your sools, and yon will value your time.

S£RMON V.

1227

:.) Those that make themselves drudg^es to the Id despise their owd sod Is. The sool should be darling, bat many make it a slave, and send it ccd 8wioe> Lake xv. 15. and to provide for the I, Rom. xiii. 14. Those that are eager in porsoit vorldlj wealth despise their seals, not only be-se the soul is negleeted and the body preferred »re it, bat because it is employed In these par« s, Ps. cxxvii. 2. Care about the vporld fills the 1 and disquiets it It is a great disparagement n immortal seal, to be thus wholly employed. k) Those that by sin anfit their bodies to aid r souls in the service of God despise them. Drunk-ess especially does this, it averckarpe$ the heart, ;e xxi. 34. Those pat a great slight upon their Is that drown them in wine and strong drink, i suffer their hearts thus to be taken away, and inselves to be put out of possession of them. They ic beasts of themselves, only to please a sensual letite. They are not their own masters—to govern mselves, and by degrees come to bo not their own 1—to anderstand themselves. 8.) Those that venture their souls upon a false I deceitful foundation despise them. What we ue we shall be sure to lay op in a safe place, and t which we despise we shall venture any where. >se that build their hopes upon the sand. Matt. . 26. that presume upon their visible profession, 1 are willing to take it for granted, without any let scrutiny, that all is well with them, Kev. iii. Such have a low opinion of their own souls, 1 must necessarily end in a painful manner; their le mast perish.

7.) Those that take up with a portion in this life, ipise their own seals—^who think that will serve m for a happiness which neither suits the nature a soul, nor will last so long as the soul will last; It take up witli that for a portion which doth but the belly, Ps. xvii. 14. And when they have a ;at deal of the world say, Soul, take thine ease, ke xii. 19. And take these for their good things, ke xvi. 25. Let not us despise our own souls, let desire a better portion for them than the world, sn an interest in his love, whose favour is the iety and the felicity of all who truly seek him.

SERMON V.

Matthew xvi. 26.

)r what is a man profited^ if ke shall gain the whole Worlds and lost his oum soul?

OCTRINS d. That the gaining of the world is lenttmes the losing of the soul. This is plainly iplied here, that the methods men take for the lining of the world, are the things which commonly ove destructive to the soul: many precious souls

are ruined for ever by the love of this world. This is that which has slain its thoumnds and its ten thou--sands. Hence it is that so many precious souls are irrecoverably lost. The world was the rock they split upon; the world was the enemy that conquered them. We are told what the world is that is so pernicious to souls, I John ii. 16. In the things of the vrorld three things are included :

1. The pomp of the world'—honour, preferment, making a figure in the world, a fair show in the flesh. Gal. vi. 12. The gaining of this poor reputation is often the losing of the soul. To be looked upon as some great one, is a thing very much affected by many, and I am apt to think that more yoang people are rained both here and hereafter by pride, than by any one thing in this world. It is thought a desirable thing to look fine, and to be in the way of preferment. Many lose the weight of glory in the other world, by and for'the dream and shadow of this world's glory. This vras it that Moses by faith conquered) Heb. xi. 24.

2. The pieasnres of the world the lusts of the flesh, that in the world which gratifies the sensual appetite. This is that which many love more than God, 2 Tim. iii. 4. and live in, 1 Tim. v. 6. The gaining|of the world is the/n<lti^ of our ownpUaswe in it, as Luke xvi. 19. and Luke xiu 19. We reckon those the darlings of the world, that spend their days in mirth and their years in pleasure, and know not what care and sorrow mean; that lie upon beds of ivory, &c. Amos vi. 4*^^. to be able to make provision for the flesh, to fulfil the desires of it. This is the worlds the smiles and indulgences of it; this is that, the love of which is oft the rain of the soul. When men cannot deny the sensual appetite, but will walk in the way of their heart, this defiles and this destroys the souL

3. The pro/its of the world. These are desired usually for the sake of the two former, though there are some that love wealth only for its own sake, and it is a sore evil, Eccl. vi. 1,2» The world men are in love with, is an increasing estate. It is the love of maneg that is put for the love of this world, 1 Tim. vi. 10. for that is said to answer all things, Eccl. x. 19. that is, all temporal things; it will not answer the needs of the soul. He that had goods laid up for many years, promised himself a full stream of carnal delights—to eat, and drink, and be merry.

This is the world* Now I am to show how the gaining of the world is oft the losing of the soul-how these worldly things undo us; and the opening of this will be of use for caution, that being warned of the dangeri we may be armed against it.

I. I shall show bow the gaining of the world is often the losing of the soul.

1. Many lose their souls in endeavouring to obtain the world. There is an endeavour about the world, that is very well consistent with the saving of the soul,

ms

THE WORTH OF THE SOUL.

tveo honest diligence in a lawful calling, Pror. xxvii. 23, &c. Every one must mind his own bosi-ness, and labour that he may have to give, Eph. iv. 28. And in this our eyes must be towards God, and our common actions done after a godly sort, with a single eye to the will and glory of God. But there is a pursuit after the world which is destructive to the soul: see that full scripture in general, 1 Tim. vi. 9,10.

(1.) The inordinacy of the desire after the world is fatal. When men pursue the world from a principle of love to it, and value for it, as the best and chief good, and the highest end of man, this will eertainly lose the soul. When present things are made our good things, Luke xvi. 26. our consolation, our reward, our portion, Ps. xvii. 14. this sinks the soul. When the principle of our worldly pursuits is, that we may honour God, and do good, this sanctifies them; but when it is because we look upon tbem as glory. Gen. xxxi. 1. and as that in which the happiness of the soul consists, this is altogether in-<oonsistent with grace, and a regard to God* It is idolatry. Col. iti. 6. Eph. v. 5. it is having another God before him ; it is adultery, Jam. iv. 4. it is enmity against God and the cross of Christ, Phil. iii. 18, 19. God and mammon are opposite masters. Matt vi. 04. Many souls have been lost that have never rnti into an excess of riot, by an habitual delight in this world as the best good, Ps. iv. 6. We have all reason here to suspect ourselves: see Rom. Tiii. 6. The man is as his mind is.

(2.) The irregularity of the pursuits of the world is often fatal. Where the heart is set upon the things of the world, as the best things, they will be aought and laboured for accordingly, Ps. cxxvii. 2. And in these pursuits,

Christ and gospel grace are slighted. Men are too busy making other bargains, and have no heart nor time to attend to Christ. They do not find that repentance and faith, the love of God, and the promises of the covenant, will secure their worldly wealth and glory; and therefbre, (whatever others do,) for their parts they will not trouble themselves with such things. These are things far above out of their sight, Ps. x. 5. they have nothing to say against these things; but with them other things preponderate. Time enough to think of these things upon a sick bed: see this set forth in tmro parables. Matt, xxii. 5. and Luke xiv. 16> &c. They have no thoughts to spare Ibr another wodd, they are so much taken up with this: careful and troubled about many things, while the one thing needful is postponed, Luke x. 41, 42. The vigour of the soul is quite exhausted in the pursuit of the world, that in the service of God it is become but a dry tree.

Necessary duties also are neglected through worldly pursuits. Many for the gaining of the world omit the doing of that, which their own consciences

tell them they ought to do. Prayer is a needfol duty, the soul is certainly lost without it; hot* those that are eager upon the world, cannot find time to pray—^they say to the Almighty, Depart: see Job xxi. 11, 15. They are not for those duties which produce no earthly gain. Their books of trade take up their time and thoughts so much, that God's book is laid aside. Those that are eager in pnranit of the world, cannot find in their hearts lo lose one day in seven.

Destroying sins are in the same way Tentuied upon. Many, to get something of the world, make bold with sin, to the dishonour and ruin of the soul. Foolish and hurtful lusts, wealth gotten by Tanity. riches gotten and not by right, Jer. xvii. 11. and treasures of wickedness, attend these perMms, and bring them to destruction. Many a man damns hi« soul, to make himself what the world terma a gentleman. What is more destructive than the commission of sin as the means of increasing wealth ? Many men. to get some little of the world, oppress the poor, and defraud their neighbours. Many people are tempted to think that it is no sin, or next none, to tell a lie in the way of their trade, when there is something to be gotten by it, and they know nobody can contradict them. The common excuse is, there is no driving a trade without it; but if it be sin, it is destroying to the soul, and will be found ao at last Many that are eager upon the world, make no conscience what they say, nor what they do, nor who they abuse or trample upon. How injurious to the soul are many of the conditions of getting gain! When the favour of great men is to be had clogged with sinful conditions, and these are complied with, conscience being bribed to say nothing against it; this is dear bought gain, Matt. xxvi. 15. Wkai wilt ye give me ? was the question of Judas to Christ's enemies. Micah's Levite will become priest to an idol for preferment, Judg. xvii. 10. Many have been hired to forswear themselves, to murder, to commit adultery ; and what evil is it of which the love of money has not been the root. Many have sold the truth, and with it their souls, for the world, Prov. xxiii. 23.

2. Many lose their souls for the keeping of the world. This must come into the consideration of the gaining of the world. The gaining of the world is much the same with the saving of the life, v, 25. This is a pernicious branch of covctoosncss, and fatal to the soul. As grasping at the world is dangerous, so is inordinate attachment to it when we have got it.

The complacency men take in worldly objects, becomes a principle of action fatal to the interests of the soul. To be rich and great upon earth, they consider as the most desirable of all things. The soul rests in this poor advancement, as its portion and happiness too; it is at home in the world, and takes its case in the world. Why do men so solicitously

SERMON V.

1229

i wfaat they ba^e gathered, and hold it ao fast, because they say, Sleued is the peopU that is in I a ease? Ps. cxlW. 16. It is a sign of prevailing rast of the Creator, and of prevailing delight in, dependence upon, the creature. What is this but ng up our treasure in these things? Matt. vi. 19. lan will not spend his treasure, but keep it up. at is this but setting our affections on things be-th ? Col. lit. 2. it is reposing the soul in them, he practice arising from this principle is fatal, ny ruin their own souls,

^cause they cannot find in their hearts to lose things of the world for God. When these.two le in competition, that either they must deny rist or forego pleasure or worldly wealth, they ose rather to deny Christ. Here is the world won I the soul lost, see an instance in Demas, 2 Tim. 10. When the receiving the mark of the beast be-Qes the condition of buying and selling and get-; gain, as sometimes it is. Rev. xiii. 17. and then n comply with their condition, they forsake the ths and ways of Christ, which formerly they prosed. This has been the case of many that have fully apostatized: they could not endure to see spoiling of their goods. Christ was dear, bat world was dearer, and therefore, farewell Christ, rist and his truths must be cast overboard rather .n they would make shipwreck of an estate: see iin xii. 42, 43. they cannot endure hardness and grace. These persons also injure their souls, because tliey cannot lay out the things of the rid for God. He will not have us to hoard what lers want We are commanded to be charitable, give alms of such things as we have. Many souls i ruined by uncharitableness: see Matt xxv. 41, . People think what they do in charity is not of cessity, but a work of supererogation ; whereas it our rent to God. • So likewise in works of piety; iny cannot submit to charges for the enconrage-iot of religion: they like the law of Christ well oagh, if their obedience to it will cost them no-ing, but if it prove chargeable, they desire to be cused. This was the case of that rich man. Matt X. 21, 22. and of Ananias and Sapphire, Acts v. e thus lose what we save, and this withholding li which is meet tends to a spiritual poverty, which mes upon the soul like an armed man. This is the >rst husbandry that can be; it is like grudging ed to the ground.

3. Many lose their souls in the using, or rather e abusing, of what they have in this world. The inniog of the world is oftentimes, when it is won abundance, the losing of the soul. When it is >t, and men have what they would have in it, it "oves a sad occasion of their ruin: the prosperiitf of oU destroys them, Prov. i. 32. Many a man had ien happy in the other world if he had not pros-Kred in this. The possession of much in the world,

is often the losing of the soul; not in and of itself, for outward prosperity is a good gift of God, and is so to be accounted by us. It is the fruit of his blessing, Deut. xxviii. 2, &c. Godliness has the promise of the life that now is, 1 Tim. iv. 8. Matt. vi. 33. The good things of this world, if wisely managed and improved, may be furtherances to us in our way to heaven. If kept in its due place, worldly prosperity may be an opportunity of being useful to others, and of honouring God. All this, and heaven too—then we serve a good master. Those that are rich in the world, may be the more rich in good works; but then it is not the world that is gained^ it is only used* That is not the point to be gained^ the prize run for; it is not the ultimate end, but the subordinate means. Worldly prosperity is injurious through the badness of men^s hearts. Gaining the world is not in itself a sin, but it is the occasion of sin. Thus the gaining of the world is the losing of the soul, it is such a snare to the soul as does greatly hazard it The danger is of abusing the world, 1 Cor. vii. 31. The world is abused, when it is used for the purposes for which it was never intended. The world, when we have it, is very apt,

(I.) To estrange the soul from God; and so it Is lost If it do not, as it should, endear him to us, it will but make us the more forgetful of him. When men have gained much of the world, they are apt to think they have no need of God, as they had when they were poor, and lived immediately upon Providence : they have something else to support them, and they rest upon this too much. God is often lost in a crowd of worldly enjoyments, and commonly those that are familiar with the world are but strangers to God. See what danger there is of this, Dent vi. 11, 12. and an instance of it, Deut xxxii. 10, 18. Job xxi. 14. If an ungodly man prosper in the world, it does but make him the more profane and atheistical, Ps. Ixxiii. 11,12. This estrangement fW>m God is gradual and insensible. Multiplicity of business is thought a good excuse from prayer and reading the word, and by degrees the intercourse with him is quite suspended. They that sought God when he slew them, slighted him when the danger was over. That worldly business, or worldly comfort, that steals the heart away from God, is an enemy to it.

(2.) It is apt to elevate the soul, and to fill it with pride and so it is lost The pride of the soul is the ruin of the soul, for it is the preface to destruction. It is that which God resists, and which he will for ever abhor. They that are lifted up with pride, fall into the condemnation of the devil, 1 Tim. iii. 6. The heart is lifted up to destruction, 2 Chron. xxvi. 16. Now this is the effect of gaining the world. There are indeed those who are poor and proud, but generally the rich in this world have need to be charged in the first place, not to be high-minded; so hard is it to keep the mind low when the estate rises. They that

THE WORTH OF THE SOUL.

are at ease are the proud^ Pa. cxxiii. 4. This pride makes people coDteDtions with their brethren, Pro¥. xiii. 10. When Abram and Lot grew rich they coald not agree. Gen. xiiL 2,7. It makes them oppressive and scornful to their inferiors. Job xii. 6. deaf to the reproofs of the word, Jer. xxii. 21. When Alexander had (he thought) conquered the world, he was rained by pride; he would be deemed a god, and never prospered after.

(a.) It is apt to ruck the soul asunder with worldly cares; and so it is lost. It thus becomes unfit for the service of God. The more men have of the world, the more trouble they have with it; which, if suffered to take possession of the soul, hurries it into greater disquietude, and exhausts its life and vigour; pierces it through with many sorrows, 1 Tim. vi. 10. The cares of thb life choke the word of God, as thorns do the good seed. Matt xiii. 22. as a ship may be lost for want of ballast, so it may by being overloaden. Having too much to do in the world, overwhelms many souls. That which chokes the word chokes the soul. When these cares fill us sleeping and waking, there is danger lest they follow us living and dying; and it is to be feared that is a lost soul whose dying care is only or mainly for the world.

(4.) It is apt to rock the soul asleep in carnal security; and so it is lost. Those that have gained the world, are ready upon that to build their hopes for heaven, and to think it must needs be well with them in the other world, because it is so well with them in this, Hos. xii. 7,8. Prospering worldlings are ready to bless themselves in their successes, Ps. X. 3. and to say. To-morrow must needs be as this day, Isa. Ivi. 12. That rich fool that had gotten his bams full, began to set his heart at rest; he had what he would, and said. Soul, take thine eaie, Luke xii. 19. They that prosper are apt to put far from them the evil day, and so it comes upon them as a snare.^ Some good people have been almost overcome with this temptation, and it has been to the damage of their souls. Job xxix. 18. Ps. xxx. 6.

(d.) It is apt to make the soul a drttdge to the body; and so it is lost. When men have gained the world, the soul and all its faculties must presently be engaged to make provision for the flesh, Rom. xiii. 14. It is hard to put a knife to the throat, and to check the sensitive appetite, when we have that which tends to the gratifying of it. Here is occasion for self-denial, not temperance through necessity, but of choice. When Solomon had gained the world, he withheld nothing from himself that his eyes desired, Eccl. ii. 9, 10. but if God had not given him repentance, it had been his ruin. The indulging of ourselves in sensual pleasures, is destructive to all the powers of the soul. It is the perverting of the order of nature, when the sensitive appetite must have the command of the rational powers.

(6.) It is apt to make the world a darUaf^tt soul; and so it is lodft. When the woiid smiles. «< are very apt to be taken in its charms, till we W ^ trayed to our spiritual enemies. The vrinniog giae ster loves the play, and is the more eager apee u He that gains the world, is in danger of Ivfisr more than God; and then how unwilling to pan ml it. Now the world seems to have pnrchased the ^ permost room in the soul, and to have mierited <: best respects; and if once men prefer this worid br fore the other, the soul is undone.

II. Use 1. If the gaining of the world be w o^ the losing of the soul, then wide is thegaU^ mtf km is the way, that lemdetk to destrMctiam^ and it is marvel that there be so many that ^ in i Matt. vii. 13. Every body is for gaining the v and few consider that they court their own tea tion. It is no wonder the devil prerails agains many, when he has such hold of theni by the v It is a fawning, flattering enemy, that kisses, trays, and kills. What need then have we to jealous over ourselves. If our danger be so p^ let us therefore fear, Heb. iv. 1. The way to is down-»hill, an easy descent, strewed wftb th world's roses to deceive unwary aools,

2. Then we have little reason to envy the pi rity of evil doers. If bold and daring sinners the world by their impieties, alas, they do but sore up unto themselves wrath. They grup it shadow, and let go the substance—therefore fret thyself because of such, Ps. xxxvii. 1, fcc Tkd are but fed as a lamb in a large place to fatten tka for the slaughter, Hos. iv. 16. If the wine be i*i and give its colour, yet never grudge it tbeo, wish for a draught of it; there is death in the e there is poison in it. It is like to cost them dcsi but what will be the end of these things ? Be desirous of the world's dainties. Dread then, ti^ deprecate them, as Ps. cxli. 4. See a rentdT against this envy, Prov. xxiii. 17. Go into the sanr-tuary, and see the precious soul sinking while tte perishing estate is rising, and that will sileaoe all your envy, Ps. Ixxiii. 2—18.

3. Then see the reason why God often denies tk abundance of this world to good people, and pwi them but a little of it; it is because it would be i snare to them. He intends the saving of the »oii, and therefore often keeps them low. He crosses them in their worldly pursuits, strips them of tkcir worldly possessions, puts wormwood into their eaitb-ly joys, and thus weans them from earth. He dorf not intend this world for their portion, and a aoal) matter will suffice for their passage. As God ofta gives, and sends leanness into the soul, Ps. cri. li so he often denies the fatness of the earth, and ret with the dews of heaven makes the soul like i watered g^arden. Many good people are kept bon-ble, and serious, and close to God, by their crosses

SBRMON VI.

1231

disappointments in the world, these being sanc-1 to them, Ps. cxix. 67, 71. Then pity and help those that are launching into the world, and want a living principle of ;e in their hearts to secure them from the danger Those that are entering into the world are ;ring into temptation, and have need to be well ed. They hope to gain the world, but are not rehensi ve of the danger of losing their souls:—see ;t ought to be the care of parents in disposing of r children. Be more solicitous to make them d, than to make them great. You must be ightful for something more than teaching them ive in this world, which they may gain and yet eternally undone.

. Then let us not seek great things to our-res in this world. What a folly is it for us to et to spread so large a sail, when we are but losed thereby so much the more to the storm! A le will serve to bear our charges to heaven, and ^ should we wish for more, John vi. 27. Prov. iii. 5. Be not ambitious of honour, nor covetous srealth. Let us value our souls aright, and esteem er things as they stand in relation to the soul, dliness with contentment is all the wealth in the rid. Subscribe to Agur's prayer, Prov. xxx. 8,9. ) to Jacob's vow. Gen. :(xviii. 20. It is not the geness, but the fitness, of a garment that makes it y. God knows what we can bear, what is fit for

L Then in all our gainings of the world, let it be r greatest care and endeavour to gain a victory ir it. If God succeed honest diligence in worldly sioess, and bring into your hands plentifully, take ;d lest it be to the losing of the soul, 1 John v. 4. fou would not have the gaining of the world the log of the soul,

U)t your souls be loose to the gain of this world. inage all your worldly concerns with a holy inference ; and while you do so the world will never you much hurt, 1 Cor. vii. 29, 90. Value not the Id of the world as the best gain. Think what :.sc things are, what is the best use that can be idc of them, to whom they must be left, and how tie they will serve a man in a dying hour. Ltet your souls be carried out towards the gain of other world. Our care about this world will not inordinate, if it be kept subordinate to the things lich belong to our everlasting peace. Gain spiri-lily by your gains in temporal things. Gain also yoar losses; you may do so if you be wise. That true gain which is gain when we come to die; and ^X nothing is-but Christ.

SERMON VI.

Matthew xvi. 26.

Far wkai is a nutn profited, if he shall gain the whole world, and lose his own soul?

Doctrine 6. That the gain of all the world will not profit him that loseth his soul. He that hazards his soul to gain the world, makes a losing bargain ; this is the full scope of the vecse, What is a man firofited? It is taken for granted that interest rules the world of mankind. We see every day what pains men take, what hazards they run, and what hardships they undergo, for profit. They that buy and sell hope to get gain, James iv. 13. This is aimed at in every bargain—that profit may be attained. But the misery of It is, that men mistake their true interest, and see things by a false light, and go upon a wrong foundation. They think they are profited by that which is really prejudicial, and fancy that they gain when it is only loss. Now the design of the Scriptures is to rectify this mistake; and allowing us to consult our own interest, they make it manifest, that when we prefer the things of the world before the concerns of our souls, we are really enemies to our own projit. The account is here balanced, profit and loss compared. See Paul's balancing a believer's account, the produce of which was great gain, Phil. iii. 7,8.—^he wins Christ and loses all be bad in the world, and reckons himself an unspeakable gainer, as Matt xiii. 46, 46. Christ here balances the worldling's account, and the result of that is great loss.

1. The g^n supposed, is that of the whole world. That is more than ever any body did gain, though some have grasped at it. Gain the whole world, t. e. gain that which gratifies the world in their hearts, 1 John ii. 16. Those gain the whole world, or think they do so, that have more than heart could wish, Ps. Ixxiii. 7. that spend their days in mirth and wea Ith. Such have the richest returns of this world's trading, they possess a full stream of outward prosperity, without any eclipse.

2. The loss supposed is that of the sonl —^the better, the immortal, part of us. The soul lost by grasping at the world, gaining the point of worldly advantages, and at the same time making shipwreck of faith and a good conscience, I Tim. i. 19. The soul losing the favour of God, and so losing itself in this world, as to any real consolation, and in the other world experiencing destruction.

3. The balance of the account is, What is a man profited ? The proposing of it by way of question implies a strong negation ; he is in noXhing profited. It is to be taken as a challenge to the children of this world, like that, Rom. vi. 21. What fruit had ye then in those things whereof ye are now ashamed ?

THE WORTH OF THE SOUL.

That is a poor bargain which nobody gets by;— such is the bargain of the covetous that lose their soqIs to gety the apostates that lose their souls to keepf and the epicures that lose their souls to enjoy^ the good things of this world. It is ei^plained in the next words, What shall a man give in exchange for his soul ? Some think it is borrowed from Job ii. 4. alluding to that obvious remark, that a man will give any thing to save his life; for what good will any thing we have in the world do us if our lives be gone ? So it is with the soul, and its life in the future state. This doctrine I shall endeavour to prove and apply.

I. To prove it—^That he that loses his soul to gain the world, makes but a poor bargain—^he is so far from being a saver, that he is a loser. Now this I shall endeavour to show,

1. By comparing what is gained and what is lost together;—this is necessary in order to the balancing of an account.

(1 •) He that gains the world and its happiness, and loses his soul and its happiness, gains that which is not, and loses that which is ; he gains a shadow, and los^ a reality. The things of the world are things that are not, Prov. xxiii, 6. are not what they pretend to be, and what we consider them to be. They are lying vanities, John ii. 8. It is but the fashion of this world, the scheme, 1 Cor. vii. 31. it passeth away. Spiritual and eternal things are the only real and substantial things. We call the things of this world substance, but they are dissolving sub' stance. Job xxx. 22. The existence of them as good, is more in our fancy that in the things themselves, Prov. xviii. 11. But the happiness of the soul is a real thing, it is substance, Prov. ^iii. 21. that which is; it is enduring substance, Heb. x. 34. If a man part Vith that which is a substantial happiness for that which is but pretended, what is he profited ? Some think it was only a picture of the kingdoms of this world, and the glory of them, that the devil showed to Christ, Matt. iv. 8. and it is little better than such which multitudes grasp at, to their own ruin. '

(2.) He gains that which is another's, and loses that which is his own. I refer to Luke xvi. 12. He that gains the whole world, can himself enjoy but a small share of it; it is taken from others, it is possessed for others, it is enjoyed with others, and it is left to others. What joy we have in the world, strangpers intermeddle with it, and participate of it He that increases his estate, increases his charge, Eccl. T. 11. If Job's substance was great, his household was in proportion. But the happiness of thy soul is thy own; the joys of that a stranger doth not intermeddle with. Then and then only we do w^l for ourselves, when we do well for our souls, though it be commonly taken otherwise, Ps. xlix. 18.

(3.) He gains that in which his happiness doth not consist^ and loseth that in which it doth, gains that

which, when he has it, will not make a poilia him, and loseth that which, if he bad it, wodd Luke xii. 16. a man's life eonsisteih mi in tstj things. He may be happy that has bat a littk ef^ world. Even the heathen could see this, and !{«| much of the comfort of those that were conteais^ poor. Jacob desired but food and raiment, tla.t« the inventory of his wishes. Gen. xxviiL 20. aad ^ chap, xxxiii. 11. be says to Esau, / kare d/, dj^ ther: see Ps. xxxvii. 16. Prov. xv. 16. Bat the fa^ piness of the man doth consist in the welfare 4 salvation of the soul. Happy is the people vai God is the Lord. The saving of the sonl in tbe of the Lord Jesus is great gain, thoagh by tke struction of the flesh, 1 Cor. v. 6.

(4.) He gains that which is but for a time, loseth that which is for ever. The world passeth v the things of it perish in the nsing, witoes I however, we shall be taken from them. Lake xii i death will strip us. It is certain we can canri thing out of the world, I Tim. vi. 7. our reUtk^ all earthly things terminates with life. DeaU^ final farewell to honours, pleasures, and wcsltk ^ the soul must be for ever either in happiness misery. The good things of the sonl are everlas&i{ they arc durable riches, Prov. viii. 18. Yoa lo^ reckon him a fool, that would part with the isk^ ance of a great estate, for the term of a few jeaa a small tenement Such, and maeh greater, is folly of those that quit an eternal happiness for momentary enjoyment of the pleasures of sin. which is the most durable is the most desirable. Ml is a creature made for eternity.

2. By considering the consequences of fbls k gain. Suppose a man, for the gaining of this worii goods, to abandon all thoughts and cares of bissoi and to expose and hazard it to the bigbest defre suppose him to succeed in his attempts of gaiiiii the world, and let us see,

(1.) What is his seeming profit Look apoB vl appears the fair side of his bargain, and makei best of it. Produce your cause, ye worldlings, bn] forth your strong reasons—^let us hear what job a profited. He that gains the woHd, and abandons^ soul,

[1. ] He has the pleasures of sense; be is filled vi them. He that lays aside all thoughts of his sm and has enough, of the world—that is neither bbcI the check of conscience, nor the check of poverti' may take a great liberty in indulging the sffn* appetite; he may spend his days in mirth; he b< bo profited, as Solomon was when he withheld bi his heart from any joy, Eccl. ii. 10. What is ib^ profited ? why, he may eat the fat, and drink the s«t^ and fare deliciously every day, as Luke x^i. I^' ^ that will abandon his soul, perplexes not bio^' with self-denying duties;—a fine life, if this vff^ were to last always, and if we had bodies ooi;t>^

SERMON VI.

1233

BO souls. See the utmost profit that the worldling promised himself, Luke xii. 19. eat^ drink, and he merry. And is not this poor profit? Yet this is the utmost.—AIas> there is pain in this pleasure; the heart sad, EccL Yii. 6. This profit is but like the apples of Sodom, or as painted sepulchres.

[2.] He has the praise of the world. He that gains the world, shall have the world's good word; he has the honour to be caressed by those that walk after the course of this world, Ps. xlix. 13,18. They that icain the world, and care not for their souls, may have a name like the names of the great men, and make a fair show in the flesh. There are those whose blessings attend the covetous, Ps. x. 3. Thus he that gains the world is profited. Poor profit I but it gratifies a base disposition, as long as it lasts'. It is no profit to be applauded of men and condemned of the Lord.

(2.) What is the want of real profit for all this. We may say. What is he profited? —^it is nnrighteoue fnamman which he possesses, Luke xti. 11. the de-ceiTableness of unrighteousness, deceitful riches. He that gaim the world, and abandons his soul, is,

[1.] A loser in this world. Even here, where he enjoys his gain, and makes his best of it, what is he now profited ? Even when he has the most of it,

He is not profited, for he hath nothing to recommend him to the favour of God. His gains of the world will not do it God loves no man the better for being rich; he beholds the proud afar off. He that abandons his soul, chooses those things in which God delights not. Those that are for any good seek not God's faTonr, Ps. ir, 6. Wanting that favour he has no security nor sweetness of his possessions: see Job XX. 23. A dinner of herbs, with the love of God, is better than a stalled ox, and his hatred therewith. The worldly man is not profited, for he is often in straits in the fulness of his sufficiency. Job xx. 22. He that gains the world, yet such is its insufficiency to make us happy, that oftentimes some one defect, some one hut, spoils the sweetness of all his possessions. While Ahab vranted Naboth's vineyard, his kingdom did dot profit him, because he had not a eontented mind, 1 Kings xxi. 4. While Haman wanted Mordecai's cap and knee, his preferments did not profit him, because he had not a meek and humble spirit, Esth. t. 11—13.

Men of this description are not profited, for they have no solid comfort in their souls, especially when they are in affliction. Yon think those live joyfully that have the world at will, but you know not what stripes they ha^e from their own consciences, and what a terror they are to themselves many times; they have the bitter vnth the sweet in the day, and they have no relief of visitation, Isa. x. 3. Many gain the world, and yet are themselves like the troubled sea when it cannot rest. They have nothing vpon which they can repose their souls with any as-

4 K

surance: see Job xx. 1!!^—14. If what they have were gotten by injustice, what comfort have they in it, when conscience is once awake ? Thus they who are so eager upon the world, and at the same time careless about their souls, are losers by it even in this world; for the truth of it is, it is godliness with contentment that is the great gain, 1 Tim. vi. 6.— that Is all the wealth in the world. He that gains the world, and parts with his soul, is,

[2.] Much more a loser in the other world. Breth* ren, there is such a world, future indeed, and out of sight, but not the less real. Thoughts of the world to come should make us all serious. Then the gains of the hypocrite are gone, when God takes away his soul. Job xxvii. 8. compare the verse after the text; then he will appear a loser when the Son of man shall eome. He that gained the world will be never the better for it in the other world, for

He shall not have what he gained of the world. What is a man profited by it, when he shall leave it behind him ? Money has no currency in the other world. It was only an appurtenance to the body, and therefore, when that was dissolved, all its appur* tenances went with it. Job xx. 20. Riches are not for ever; he may have, but he cannot hold. Whose shall these things be? None of thine, to be sore, Luke xii. 2(K The great day will bum up all those things which now men set their hearts so much upon, 2 Pet iii. 10.

It shall not profit a man that he has had the world. If the popish doctrine of purgatory be true, a man may be profited that has gained the world, though he do lose his soul, for he may purchase a recovery ; but we have not so learned Christ, who said. What is a man profited, if he shall gain the whole world, and lose his own soul ? More is implied than is expressed; not only he is not profited, but he is greatly hurt by it. You shall see it so in three cases. He that loses and abandons his soul, whatever he has g^ned of this world, whether profit, pleasure, or preferment.

First, He is not profited but prejudiced by it in the hour of death. Heisnotprofited,Prov. x. 2; xi. 4. When a wealthy, worldly man comes to die, what advantage is it to him then to have been rich and great Death will not be bribed to adjourn the execution of his commission for one moment, Ps. xlix. 6—9. The gain of the world will not mitigate the extremity of dying pangs. If there, be bands in the death, the wealth of the world will be no relief. Much less will it remove the sting of death, or quiet the conscience; nay, the worldling is prejudiced by it, for it is so much the harder to part The more a man has gained of the world, the more terror it is to him to think of parting with it. These are the things that make us loth to die. What is a man profited then by his great possessions t but that he goes away the more sorrowful.. That which was always vanity, is then vexation; he parts with the

THE WORTH OF THE SOUL.

world as Micah did with his gods—What haye I more?

Secondly J He is not profited, bat prejudiced, by worldly gain, in the day of judgment. He that has gained the whole world, bat abandoned all thoughts of his soul, what is he profited by it when he must appear before the judgment^seat of Christ ? All his gains will do him no good, for the Judge is too just to be bribed. Nay, it will make against him; for the more men had of this world, the more they will have to account for in that day of reckoning. The things of the world are talents to be traded with, and we must give account of our stewardship, Luke xvi. 2. What we had under our hand in the world roust come into the account then; both how we got it, and what we did with it. It is good for us to be often calling ourselves to an account of these two things now. All that carnal mirth and sensual pleasure, which worldlings are so taken up with, will make against them then, Eccl. xi. 9. For all thete thinpi, God will bring them into judgment—Hence we find the rich men seeking shelter under the rocks. Rev. vi. 15—17.

Thirdly, He is not profited, but prejudiced, by it, in his eternal punishment;—so the punishment of sin in hell is called, Matt. xxv. 46. What is a man profited by all the-wealth of this world, when he comes into that lake which burns eternally with fire and brimstone ? The gain of the world will not recover a lost soul, it will not open the gate when once shut, and it vrill not remove that great gulf, when once fixed ;—the gates of the shadow of death cannot be unlocked by a golden key, nor will it give any relief or abatement to the misery. He that had fared sumptuously every day, and drunk wine in bowls, could not there get a drop of water to cool his tongue; nay, he is prejudiced by it Hell is hell indeed, misery with an emphasis, to those that go thither from the midst of this world's abundance.—Son, remember, Luke xvi. 26. How art thou fallm ! Isa. xiv. 12. 16. What pleasure has he in his house? Job xxi. 21; xiv. 21, 22. Hell flames vnll show what a bad bargain they have made for themselves, that 4o gain the world lost their souls.

IL I shall improve this truth, and very instructive it is, if God give us wisdom and grace to consider it—Mix faith vnth this word of Christ, meditate upon it, and digest it. We hare reason to take his word in these things, and to rely upon it; iind let us from hence learn three good lessons:

1. A holy contempt of this world, especially when it comes in competition with our souls. Our Lord Jesus is here weighing the world and the soul, and on the world, he writes, Tehel, Dan. ▼. 27. See the insufficiency of the world to make yon happy if you had never so much of it, and do not overvalue it. Let not that be upon the throne in your hearts, which God has put under your feet. A contempt of the

vrorld Is a good step towards omr Tictory over it li must be thankful for what we have in the world, »j diligent about what we have to do io the world, bst we must not place our happiness in it.

(1.) In pursuing the world, we must not ottndB it. It rectifies and sanctifies our vrorldly pomiti when we put a right estimate upon the things of & world.—^Seek them not as your end, but as iL means; not as precious stones to be laid ap in jotr cabinets, but as stepping-stones, to help yon thnnn this land of your pilgrimage. Look upon this worif » goods as good in their place, bat bad oat of it; ^ servants, but bad masters; good things, hot sot tfe best things. Do not pursue the world as your pn-tion, Ps. xvii. 14. neither as your reward. Matt n. 2. nor as yoar consolation, Luke vi. 24. VaIo« tki as good things, bat not as your good things, jw chief good. Those overvalue the world, that seek it for itself, and that seek it inordinately, and that sed much of it The same divine penman that says, Tk hand of the diligent makes rich, says. Labour not a be rt'cA, Prov. xxiii. 4. In valuing the world, go according to God's book of rates. Other things ait valued according as they are more or less profitaUf to us. Think whether the world be profitable to m: souls or no.

(2.) In possessing the world, we most not n^ ourselves by it. Every man has something of a value for himself, and most men measure themseltsf by the standard of the world—^valae themsetvcs v-cording to the smiles or frowns of the world. We must not value oarselves as high, because so advanced , nor as safe, becaose so guarded. When tk world flows in plentifully upon yoa, think, Alas wkat good will this do me, if my soul shoold be lost aftn all ? What a base and miserable wretch am I. if it the midst of all, I be a bond-slavB to sin and Satis! We must take heed what that is which we bics oarselves in, whether in the deceitful world, Ps. sla 18. or in the God of troth, Isa Ixt. 16. Rockoo yourselves happy in the favour of God, rather than in t^ smiles of the world. See by what measares we arf to Talue ourselves, Jam. i. 9—11. Nothing condooet^ more to the peace and the parity of our ovm sooU than this contempt of the world.

Learn, 2. A holy concern about oar souls. Tee see where yonr great interest is not boand up; sef then where it is; and since yoa cannot make the world sure, nor a happiness for yourselves in the world, make that sure that will be made sure—Af welfare of your souls. Yoa see what an irrepanbk loss tlie loss of the soul is. Men and brethren, koi well to your souls, A man would, if it wers but to please his fancy, run the hazard of losing sook small matter, but this that is your care is not a snail thing, for it is your life. Dent xxxii. 47. Be fn-cemed about them, that is, be desiroas of their welfare, diligent in the ase of means for the farther-

SERMON VI.

1235

e of their welfare. Ketp thy iouU Deut. iv. 9. lat shall I do for my precioos sonl ? Two things aid be oar concern aboatoar soals: 1.) Their servieeabUneis to God in this world, it soal is in a manner lost that God has no ho-tr and glory from. Be more solicitoas how to loar God with yoar spirits, than how to honoar irselves with yoar estates. Trae religion is in-'d work, the work of the heart, Rom. ii. 29. The 1 rules the body, and guides all the actions.—O that the tree be made good—see it to be mach re for yoar trae advantage to worship God in the rit, than to follow after the things of this world, solicitoas to keep yoarselves clean from sinfal lotions, fixed for gracioas exercises, Prov. iv. 23. im to honour God with yoar spirits, and then yoa 1 know how to honoar him with yoar substance. 2.) Their salvation with God in the other world, concerned what is likely to become of you to mity. Let your future unchangeable state be ch upon yoar hearts—the salvation of the soulj b. X. 39. 1 Pet. i. 9. Look upon this as the great 1 most desirable good, and pursue it accordingly: »fer this before all other cares. Is there any thing ich more deserves or more needs your care than s ? It is your great business in this world, that which you were sent into the world. It is your (at interest as to the other world. Is not this the 5 thing needful ? Had we but a powerful belief the reality of invisible things, bow would that mn all other concerns, in our prayers, in our cares, A in our endeavours.

). A holy conduct of ourselves according to these inciples. Let this word of Christ, that has come us so fully, dwell in us richly; let this truth re-le in our hearts, and role there. Abide by this inciple, that the gain of the world is nothing if the il be lost; that our worldly interests, how near ;ver, are not worthy to be compared, not fit to be med the same day, with the great interests of our els.—Be delivered into the mould of this truth, (member this truth, and make use of it, (I.) When yoa are tempted to sin for worldly

profit's sake—tempted to tell a lie, or defraud, or oppress, or do any wrong, for mammon, think, What will this gain be at last ? That gain is dear bought that is purchased by sin ;—«the^ain will soon be gone, Prov. xiii. 11. Jer. xvii. 11. but the^utV^ will remain, and we must repent of it, or do worse. Those who lose more than they get, will soon become bankrupt. Impress this upon your hearts in an hour of such temptation.

(2.) When you are tried by persecution for righteousness' sake—when the world is not to be gotten, but saved, (and there is a fairer pretence for that,) when we roust either deny Christ or lose our worldly possessions, then remember this text;—see the verse before the text. If I should lose my soul to save my preferment, I should make but an ill bargain;—this consideration carried the martyrs through the fiery trial. Life is sweet, but eternal life is more sweet, said Bishop Hooper in the prospect of martyrdom: see Acts xx. 24. 2 Cor. iv. 16, 18.

(3.) In the great tiims of your lives. Let this Scripture prevent ail worldly, sensual choices, which prove so fatal to many. Do not, to get or save in the world, go out of the way of opportunities for your souls: see Ps. cxix. 72. Lot chose for the fat land, but what did it profit him, when in the enjoyment of his choice he had like to have lost his own soul ? Postpone the world to the soul. When these interests part, remember this text.

(4.) In the constant tenor of your conversation. Go by this principle, That the saving of the soul is of much greater consequence to you than the gaining of the world, and let your cares be engaged accordingly—^much more for your eternal happiness, than for your temporal convenience. Let this govern your aims and intentions, your actions and endeavours, your thoughts about your children, and all other things. Let this moderate worldly pursuits, and invigorate spiritual pursuits. Let Christ be your gain living and dying, Phil. i. 21. and then all is well, and well for ever.

[These sermons were preached in 1696.]

SERMONS AND CHARGES

[It does not appear upon what occatum the folUtw-ing Sermon was delivered, though probably it woe eon-neeted with some ordination service.'\

Numbers xt. 99.

And it shall be unto you for a fringe, that ye may looh upon it, and remember all the commandments of the Lord, and do them.

Old-Testament institntioDs are New-Testament in-stractions, tboagh, thanks be to God, not New-Testament impositions. Tliose carnal ordinances are capable of a spiritual improvement; particularly this appointment of the fringes which they were ordered to make on the borders of their garments. Observe,

1. The sign appointed, & fringe upon the borders of their garments, and a riband of blue upon it This was a law agreeable enough to their peculiarity ; they were not to be reckoned among the nations ; they were to be distinguished in garb as well as diet Some think Christ wore these fringes, Matt ix. 20; xiv. 36. In this as in other things he was made under the law. These fringes the Pharisees enlarged, Matt xxiii. 6. that they might seem more holy than their neighbours.—See another law, Deut. xxii. 12.

2. The thing signified by it It was to be a memorandum to them that they were a peculiar people, and that God had given them laws by which to be governed. We need all possible helps to stir up our obedience, 2 Pet. iii. 1. The phylacteries were distinct from the fringes. They must looh upon the fringe. Many look upon their ornaments, and are

proud: this is a sin to be carefully watched against. This was to be looked upon as a memorial. The Lord's supper is an ordinance of commemoration, that we may look upon it and remember —in sight, in mind.

DocT. That we ought always to remember the eos-mandments of the Lord our God, that we msf do them. God's will conceraio^ our doty «^ to be had in remembrance by na.

1. That which is to be remembered la the coe mandments of the Lord. God is oar niler, hb «i revealed a law to us, and he has laid his oomanaa upon us, both negative and affirmative precept those we mqst remember: see Mai. It. 4.

(1.) We must not only rememba divine histona to talk of, but divine commands; not only Scripts^ stories, but Scripture statutes, see Heb. xii. 17. f^ know the story, and yet, v. 6. ye ktme foejotteu tit exhortation.

(2.) Not only divine troths to dispute of, hiii&-vine commands; not only doctrines, to fill our be*^ with notions, but plain precepts, to direct oer besi^ and lives. These we are to hold fast in faifh la^ love, 2 Tim. i. 13.

(3.) Not only divine promises, to take eoofart from, but divine commands. Many love to heiret comfort that do not care to hear of doty. Tbey! must have smooth things prophesied to them.

2. Our duty concerning the commandments is, k remember them, keep them always in view, i^j bring them on every occasion to mind.

(1.) It is implied that God has made known his cw-mandments to us; we cannot plead ignorance, if «f forget it is our own fault They are revealedt tkj are revealed to us, Mic. vi. 8. revealed by natnnl conscience, and much more clearly by the writlea word. He has not left himself without witnesi

(2.) That though we have known the comiiiaii^ ments of God, yet we are apt to forget theimiD^ lose their power, Heb. ii. 1. If God's truths be forgotten, and the duties he has commanded be oot af sight, their practical influence and solid consoU' tion cannot be enjoyed. The forgetful miod will ^ accompanied by the unsanctified heart, and by the I unholy walk.

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3.) That flierefore we most endeavoar always to lember them, that is,

)ar memories mast retain the remembrance of d's commandmentSy as—^what the will of God is in :h and sach cases, what is the evil that God has bidden, and the good that he has commanded. We ist make them familiar to us, Proy. iii. 3; vii. 3,4. ly mast be much the objects of oar meditation. !>ar consciences mast be ready to apply the oom-.nds of God to particular cases, we mast have ise precepts at hand that are sailed to oar pre-it duty, opportunity, and temptation. When tempted to sin, we mast remember the com-ind that forbids that particular sin, Jer. xliv. 4. is written so and so.

When duty is to be done, according as the work the day is, we must remember the command that :]uires that duty; whether it be daily prayer, sab-th sanctification, or any other duty. When an opportunity of good offers itself, then member the general command of improving all •portnnities.

We are to remember aU God's commandments, 3 mast not select one and reject another. 3. The intention of this remembrance is in order obedience to God's will. Josh. i. 8. James i. 25. (1.) That the frame of our hearts may be accord-g to the commandments, a copy and counterpart ' the law in our hearts.

(2.) That the course of our lives may be according them, that we may steer our coarse by this com-\ssj and that we may walk by this rule. Use, Thus remember all the commandments of le Lord, the commandments of the law and gospel, onsider,

1. Yoa were taught them betimes. We are to re-lember what we learned when we were children.— ou were taught these with your first lessons; let ot time wear out what you learned when you were bildren; see Prov. i. 8; iv. 1. You were taught lem by those that loved you, 2 Tim. iii. 14. and let lis have weight with yon.

2. They are great things and worth remembering, ley are called the ffreat things of the law. They re the things of God, things that concern the soul nd eternity. The servant is concerned to remember is master's orders, and every subject, to remember lie laws of the realm to which he belongs^

3. They are not grievous, nor such as will bur-hen our memories, 1 John v. 3. God has not made IS slaves—all his will is comprised in one word,

4. We have many remembrancers—^ministers, sa-raments, dispensations of providence, and con-•cience, are designed to fix these things in our ninds, and make them ready to us. We receive ^od's grace in vain, if we forget them.

6. It will be much to our advantage to remember

these commands, God will remember all those who remember him, and treasure up his commands.

CHARGE I.

[The following memorandum connected with the ensuing Charge^ appears in Mr. Henry's MS. Diary.

Aug. 6th, 1706. An ordination fast at Knuts-ford, ordained Mr. Leolin Edwards, of Tinsel, Mr. Thomas Perrot, of Newmarket, and Mr. Silas Side-bottom, of Whelock.—^We had a very comfortable day. I hope many were edified. Mr. Angler prayed, Mr. Lawrence preached, 2 Tim. ii. 2. The same com* mii thou, to faithful men. I took the confession, and gave the exhortation.—^We had much comfort together—^were about eighteen ministers—at night went to Winslow; many of my friends with me.]

Having now, my brethren, by prayer, solemnly recommended you to God, and to the word of his grace, we are in the close, to speak from God to you, and to give you a charge, as Moses gave to Joshua-in the people's sight.

1. We heartily bid you welcome into our number, and bless God there are some coming in, for a great many are gone off of late. We are threatened with the making of a full end, but this is a token for good, and gives us ground to hope that God will not make a full end with us, and will not depart from us—For if he had been pleased to kill us, he would not have showed us such things as these. We rejoice that God has a seed to serve him, that the church has guides, and that we have fellow-labourers; for we need help, our hands arc this day weak, and if you be faithful you will strengthen them.

2. We bid you be of good courage. Take your Master's word for it, and our experience to confirm it, that the work you are engaged in is good work. There is a present reward in it, and an eternal reward at the end, I Pet. v. 4. We must tell you, that you must count upon discouragements; but be faithful, and then be of good courage. If your hearts be not right with God, you have reason to be discouraged, nothing will be such a damp to you a9 hypocrisy, but if you be sincere, you must not be discouraged.

(I.) Be not discouraged by your own weakness and infirmities; let them humble you, but not dishearten you, for God's grace is sufficient for you. Where you are weak in yourselves, if sensible of your weakness,'and relying on Christ, you shall find yourselves strong. Encourage yourselves to use means for your improvement. God's blessing can do wonders by weak endeavours.

(2.) Be not cast down by the reproaches and in-

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juries yoa may meet with. Yoa set out with the wind in your faces, and perhaps may hear of hard things said of yon ; but let none of these move you. Acts XX. 24. You are not to stand or fall by men's judgment. Approve yourselves to God, and you may be easy; the smile of our Father will balance the anger of all our foes, and his toeU done, all their unkind censures.

(3.) Be not discouraged by the little success of your ministry ; it is the case of many. Some that we have taken pains with, and of whom we said. These shall comfort us concerning our work and the toil of our hands, are the source of grief to us. But our recompence will be according to our faithfulness, not according to our success; —Though Israel be not gathered, yet shall I be glorious in the sight of the Lord. But recollect, it is possible that the want of success may arise from our neglect of duty, Jer. xxiii. 22.

3. We bid yon God speed, and it seems in the primitive times that was a great matter, 2 John 10, 11. You have our hearty good wishes. God prosper his work in your hands! We hope we have not sent you to gather the grass on the house-top, which men think not worth giving their blessing with^ Ps. cxxix. 6—8. but that you will gather in a harvest of souls. Though you enter into the labour of others, yet he that reapeth receiveth wages, John iv. 36-—38. We trust you will thus be rewarded, and therefore we bid you God speed.

4. We direct you to mind your work, and be true to the trusts reposed in yoa. Y ou are sworn to no other canonical obedience, but to the Scriptures; so that I need only point out the rules to you.

(1.) That pood thing tohich u committed to you, keep, 2 Tim. i. 14. the form of sound words, p, 13. the gospel truths^ the knowledge of which you have signified, and in which you professed your belief, I Tim. vi. 12, 20. This is the true grace of God, wherein you stand. Stand to it then, and never let it go. We see you have bought the truth. Sell it not at any rate; you can never lose by the purchase, nor get by the sale. You are intrusted with the charge of the sanctuary. Numb. iii. 25. to preside in solemn assemblies, and to administer holy ordinances. Keep the charge, though you be called as they were, to war a warfare in it.

(2.) Give attendance to reading, 1 Tim. iv. 13. You must be laying in, or you cannot lay out Be still furnishing yourselves with useful knowledge. Read the Scriptures, and other books to help you to understand the Scriptures* It is expected that you excel in knowledge, and a shame if others, whose study and business is about the world, should excel you. Every evening ask, What have I learned today ? Get good books, borrow them, collect out of them; in all labour there is profit, and I hope there will be pleasure. Be in study as in your element*

!*.

If it be a weariness to the flesh, the delight ef spirit will make amends.

(3.) Take heed to yoursehes^ emd to fomr dottm* 1 Tim. iv. 16.— to yourselves^ that yoa may savevoc selves. Look well to the state of yoar own souls, tk:| you may experience in them what yoo preadi 6i others, may digest that yourselves, with whidi ;«| would affect others. Keep a strict watch overp^ own hearts. To your doctrine —that it be 9oqic| and according to the Scriptures, suited to the cap-cities and necessities of your hearers. Offer not tk:i which cost you nothing. Take paios in all you ^ that you may find ou t acceptable words. Let ail Ttsr performances smell of the lamp; it will engage tb attention of your people; they will be carries i you are so. Take heed to your doctrine^ thai r: oppose neither God's grace nor man's doty, bat tskt both together.

4. Be wise as serpents and harmless as doves, M^ X. 16.—these two must go together. Prmdenee, b£ fleshly wisdom, but that which is by the praee of Goi It will be your prudence to coeddle as little as isr be in secular affairs, not to entangle yoarsehesii the affairs of this life—Who made me a judge or 6-vider? Also to take heed what yoo say of otfe people. There is a time when the pmdent sbafi keep silence. With this prudence unite timocm. A dove-like spirit without gall will well become }qs. If others be any way injurious to yoa, do not meditate revenge, for that is not dove^ike. Your Us-ness is to do good to all, thereforeyonr care raostk to do hurt to none.

5. Give no offence in any thing, that the mimstn be not blamed, 2 Cor. vi. 3. Preserve the repatati^ of your ministry. Get and keep a good name, Plii iv. 8. avoid the very appearance of evil. The ibqr circumspect cannot escape censure, but you sbodJ endeavour to put to silence the ignorance of fooK4 men. Let it never be said of you, that you are procd and haughty, that you are vain and trifling, that jx are covetous or worldly. Deny yourselves in iiiaE.T things which otherwise are lawful, that yoa dkt save the credit of your ministry; it is an hoooartg you, be not you a reproach to it. If that be blasid, we are blamed who have set yon apart to it. Yoa have many eyes upon you, and some that watch for your halting, therefore walk accurately.

6. Feed- the flock of God which is among yvu, uk-ing the oversight thereof, 1 Pet t. 2. Acts xx. % You are charged with souls, precious souls, the per-chase of Christ's blood. £very Christian that ha$ but one soul to look after, finds enough to do; ifali had but one, it would find them work enough: hot you have mvmy, feed them, and do not poison thein-Do not make the offering of the Lord to be abborrri). feed them and do not starve them. Have a coocen for souls, for theirs in particular;—feed the ignoraQ' with knowledge, the careless with admoDitioo. i^

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.udering with direction, and the mourning with mrort. As the master of a family has a constant re of his family, so yoo of your flocks. They are lunteers, therefore yoa may be the more encoqrag-

in dealing with them. 7. £e inttant in season^ and out of season. This is ar^cdwith great solemnity, 2 Tim. iv. 1, 2. Take 1 occasions for the pulpit, and make it to appear at your work is your delight, and not a drudgery; e all opportunities for instructing and exhorting

personal converse. Never reckon it out of season

do good to poor souls. Seek opportunity; it is

season when they are in affliction; then an inter-eter will be one of a thousand; fail not to visit e sick. Be instant also in visiting those that are I health. Wherever you come, leave a good word 3bind you.

8. Show yourselves patterns of good works. Tit. ii. Christ began to do and teach, Acts i. I. and so lust yoo, else you pull down with one hand what [>u build up with the other.—Your voice is Jacob*s; :t your hands be his too. You would have others > be serious and humble; bo you so. You must put thers in mind as directed, Tit iii. 1, 2. set them o example then: see t Tim. iv. 12. Though you re young in age, you arc elders in office, and there-3re it becomes you to be serious. If any variance appen, be patterns of peace-making, yielding to thers, and bearing with them. Yoo will hardly re-oncile those to Christ, whom you cannot reconcile o yourselves. Win upon all by love and meek-less.

9. Be strong in the grace that is in Christ Jesus^ \ Tim. ii. 1. See that you have true grace your-(elves, and then that you be stronger and stronger. Liet all your strength be in the grace of Christ; de-'ive aid from him daily. Depend always upon him. [>o all in his name and for his glory; without this, Lbe youths will faint and be wear)-, Ps. Uxi. 16. ^feve^ rely upon your own strength. When you study, or preach, go in the strength of Christ; .you ire not sufficient of yourselves, but he will be snf-Scient for you, and if trying times should come, depend upon his grace to enable you to persevere.

10. Holdfast till Christ come«^This is all the burthen that is laid upon the presbyters of Thyatira, Rev. ii. 24, 25. There are many that are seeking to wrest your good things from you. That which is committed to you, hold it fast; never let it go. Christ corner to own yoo and crown you ; persevere to the end, that you lose not your crown. You cannot go back; go forward then, go on to the ^nd, then shall he appear to your joy. I hope you are. satisfied in what you have done here to-day ; do not undo it again, but hold it fast. To conclude, now, in the close of the day, 1. Remember the vows you have this day made,

they are upon you; yoa have sworn, see that you p<^-

form it. Be not irresolute; yoa are in Christ's bonds, and they are good, let these bonds hold you.

2. Remember the prayers that have been this day made for you, for your encouragement. Paul often tells his friends for what he prayed for them, that they might be encouraged. Many earnest prayers have been put up for you, which you will reap the benefit of, if it be not your own fault Defeat not our prayers.

3. Remember the charge that has now been given you, the trust committed to you, and set your hearts to it. It is to Timothy that Paul writes, Consider what I say, and the Lord give you understanding in all things.

CHARGE II.

[^Extract from Mr. Henry^s MS. Diary, May 13th, 1707. Ordination fast at Knutsford, Mn Low, Dr. Holland, and Mr. Angicr prayed. Mr. Lawrence preached, Ps. xvi. 13. Show me the path of life, Mr. Twemlow and Mr. Garsyde were set apart, by imposition of bands. We were minded of our ordination vows. O that the obligations of them may abide always upon me! We were refreshed with the society of our brethren.]

The charge we have now to give yoo, now yon are sworn on this grand inquest, between our Sovereign Lord, the King of kings, and his church on earth, is not a light thing, for it is your life. Let me tell you, I. In general, what sort of charge it is.

1. It is a divine charge. We have not the appoint*-ment of your work, we only are to tell it you; you have your charge from the same hand that gives you your commission, and that puts you into the ministry, even Christ, whose ministers and stewards you are. He commanded the twelve. Matt. x. 5; xi. I. and afterward, Acts i. 2. and from him you are to expect the blessing, Luke xxiv. 50. and strength to fulfil your trust.

2. It is a solemn charge, enough to strike an awe upon the lightest mind. See with what solemnity Paul gives Timothy a charge again and again: though he was a man of a serious spirit, Paul saw he needed it, 1 Tim. v. 21; vi. 13, 14. 2 Tim. iv. 1. That the sense of it may remain upon you, receive it with solemnity. God's eye is upon you, and the eye of Christ, and the holy angels see yoo.

3. It is a charge which requires the whole man for the fulfillipg of it, all that is within you. If a man had ten souls, the ministry is work enough for them all; therefore the charge of the sanctuary was committed to men in the prime of their time, between twenty-five and fifty years of age. You have

SERMONS AND CHARGES.

always something to do, either fishing Or mending the nets.

4. It is a charge for life. While God gives you ahiiity and opportunity, yon are to continue lahour. You are laying your hand to a plough, from which there is no loolcing baclc; a charge from which you must not think of being duehargediiU your life shall end. In case of sickness, God will have mercy and not sacrifice; and if restrained by men, you will find the same mercy; but you must not expect a life of idleness, and if yon be Chrisf s servants you will liot desire it.

5. It is a charge upon which yon will be called to an account in the great day. Ministers must be judged—your office will not exempt you. If you profane the holy things of God, remember Nadab and Abihu, in the day when they were consecrated.

II. In particular we give you charge,

1. Concerning the oracles of God, the Holy Scriptures. They are a sacred deposit; you are intrusted with the custody of them. They may easier be kept now in writing, than when by tradition. Ton are the stewards that are intrusted with this treasure.

(I.) Let these oracles be your study. Converse ^th them daily. Make the Scriptures familiar to you. Learn the Scriptures by heart Be ready and mighty in the Scriptures, as Apollos was, Acts xviii. 24.

(2.) Let them be your standard, your touchstone. By these try yourselves first,—^your own hearts and lives, your spiritual state, and your ministry—^whether you answer the Scripture characters. By these try the spirits, I John iv. 1. and try doctrines and practices, Isa. viii. 20.

(3.) Let them be your store^house* Fetch your prayers and sermons out of the Scriptures: it will make the man of God perfect, 2 Tim. iii. 17. Matt xiii. 52. And let them be the magasine of your spiritual warfare.

(4.) Let them be your stay. Establish yourselves from the Scriptures, and encourage yourselves. This is the word on which you are caused to hope, even the word of truth, 2 Cor. vi. 7. Hope in the word, when other encouragements fails. We give you charge,

2. Concerning the orcKftanetff^CAmt These are the mysteries yon are stewards of, 1 Cor, iv. 1. see Numb. iii. 6,10. These are a trust, a dispensation committed to us, 1 Cor. ix. 17. Be very careful then,

(1.) In your admission to special ordinances. Ton are intrusted with the keys, Matt xvi. 19. be very cautious to avoid the extremes. Let not those that are grossly ignorant, or scandalous, be suffered to profane the holy things of the Lord; yet let not those be rejected, that are weak in the faith, or in small matters differ from you, Rom. xiv. 1.

(2.) In your administration of all the ordinances.

Seeing yon are not obliged to forms, you htie more need to furnish yourselves for every good and work. Let not that liberty be tamed into tiousness. Improve in your praying giiU. not any thing unbecoming the serioasnen oC ordinance. Use Scripture expreasioiis; tbcy most unexceptionable to all, and tbe most to them that are serious: see Eccl. v. 2L Piaj the spirit of prayer, Rom. Yiii. 20. In pieadiiBg. studious; offer not that which costs yoe 1 Tim. iv. 13, &c. Keep to the proportion of Rom. xii. 6. Speak with the words which tbe H Ghost teaches, 1 Cor. il. 13. I Pet ir. 11. for your subjects the plainest and most m truths: endeavour to make them plainer, and serious in the delivery. In administering sacram prepare somewhat beforehand, and keep up a reference for those seals of the covenant We exkrti you,

3. Concerning the case of your own somis. Tik£ heed to thyself, to save thyself in the first pbee, 1 Tim. iv. 16.

(1.) Make sure your own interest in Christ and t work of grace in your hearts, that yon may speak by experience. Be not as Noah's workmen, tksc built an ark for others, and perished tliemselfei. Your work will be a task and burthen to yon, if jn do not relish divine thiq^s; and yon cannot expect God's blessing.

(2.) Keep up an intimaey with your own heaiti. Be much in communing with them. Keep yourovi vineyards; else how can you keep others. Fed what you speak; it will be quite another thing vbei it comes from the heart Make that clear to yourselves which you would make clear to others, and be affected with that yourselves with which you woaki affect others. Look well to your principles and ains. Let your eye be single. Take heed of pride, it vifl spoil all. There is no greater ornament to a yonf minister than humility, Ps. IxxL 16. We addres you,

4. Concerning the course of your oonversatioo. If your lives be not of a piece with your preacbinf. yon pull down with one hand what you build up with the other. See to it, that in your convenatioD,

(1.) Ton preserve the credit of your ministry. Ve charge you with this, because the glory and booosr of God is concerned in it, which will suffer if joa miscarry yourselves: see Rom. ii. 21, 24. Keep at a distance from all evil, from all appearances of it Many eyes are upon yon; let your conversatioB be grave, sober, and pure. Ministers should be mortified men, 1 Cor. ix. 87. see 1 Tim. Ti. 11. 3 Tin.

(2.) That you promote the ends of your ministry. Preach in your lives. Good discourse will be expected from yeu, and better taken from yoo lb«B from others. Be examples to believers, I Tim. iv. 1^

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I«et ihem see thiit you yoorseWes believe what yoa tell them of the evil of sin. They will do as you do sooner than as yoa say. Make yoar converse edifying^, that every company yoa come into may be the better for yoa. We charge yoa,

5. Concerning the welfare of the chnrch in general. Ton are the messengers of the chnrches, as well as the fflory of Christj 2 Cor. viii. 23. Be serviceable to the charch,

(1.) By yoar prayers. Yoa are watchmen apon the walls, Isa. Ixii. 6, 7. be intercessors for the church. Prophets prayed for the pnblic peace. Stand in the gap, as Moses. Who shonld if yoa do not? Ac-qaaint yoarselves with the state of the charches, that you may be particalar in yoar requests.

(2.) By yoar peaceableness. Condemn not those that differ from yon. Be not censorions; widen not onr differences; and judge charitably of all. Praise that which is good, and make the best of what you dislike. We speak to you,

6. Concerning the welfare of those congregations that are particularly committed to your charge. They most in a special manner be your care. You are their choice, and are not thrust upon them, and therefore you have in some respects a greater advantage in dealing with them, Acts xx. 28. 1 Pet. v. 2.

(1.) In your poblic ministrations, study their good, what tliey most need—as the physician studies the ease of his patient; avoid personal reflections, and apply those words of God wbich yon think will reach their case, and pray they may reach their consciences.

(2.) In your private applications, when they apply themselves to you especially; and though they do not, seek opportunity to apply yourselves to Uiem.

Be familiar with them, never shy nor haughty. Show yourselves glad of an occasion to talk with them about their souls. Be so well furnished, that yoa need not fear betraying ignorance. Be so humble, as not to think it a disparagement to converse with the meanest saint, but rather a disparagement to be in company with the haughtiest sinner.

Be faithful to them, tell them with meekness of their faults,—and then yoa may hope to see the great ends of your ministry attained.

CHARGE III.

[Extract from JUr. Henry's MS. diary. • October 20, 1707. Went by Wrenbury Wood to Nantwich, to an ordination. The evening spent in examining the candidates at Mr. Lawrence's,—Mr. Richard Lessingham, of Grantham in Lincolnshire, who brought very good testimonials, Mr. William Bryan, of Newcastle, Mr. John King, of Stone, and Mr. John Kenrick, of Wrexham.

21st. An ordination fast Mr. Lawrence hegstn ; Mr. I rham prayed; Dr. Holland preached; I took the confession, and gave the exhortation. We were in all about twenty ministers. The candidates discovered much seriousness, and we hope they are all likely to serve the cause of God. Br. Holland preached. Acts xxvi. 17,18. We were much refreshed, and there were none to make as afraid.]

The question God put to Elijah, we desire to put to ourselves^What do we here ? and the qnestion Christ put to the people concerning John, we would put to you—^What come ye out for to see ?

1. We that are ministers, should be able to give a good account what we do here. We are not here to strive or cry, or to have our voice heard in the streets; not to revile the government or the national establishment. We desire to be found of the quiet in the land; not to contend with our brethren, or condemn those from whom we differ. To the same Master they and we must stand or fall. We hope we take not too much npon us; but as ministers we are to give ourselves to the word and prayer. As in other things, so in this, by prayer to recommend to God, and by the word to recommend to you, some that are here, to give up themselves to the service of Christ in the work of the ministry. We pretend not to eommission them; they have their commission from Christ; nor to eonsserate them; they have their consecration from the Holy Ghost. We pretend not to give them the Holy Ghost, it is not in our power, but solemnly to set them apart, or rather to recognize iheir setting of themselves apart, to this great work, and to bless them in the name of the Lord. We hope the ordination of Timothy, with the laying on of the hands of the presbytery, will bear us out before God in what we do, 1 Tim. iv. 14. and there is a promise to two or three that agree to ask any blessing of God, Matt, xviii. 19, 20.

2. Yoa that are the candidates, are concerned to consider what you do here. •Yoa are here to dedicate yoarselves to Christ You have made some trial of his work, and you are now to be bound, as those that like it well, and would not go out from it. Yon have counted the cost, and have resolved to make the ministry your business, and give yourselves to it.

3. The people are to consider what they come hither to see. We are to give them a charge in your sight, that you may see what obligations your ministers are under to their work, and may esteem them highly, and help them with yoar prayers; may value the privilege of a standing ministry, and be thankful for the gifts and powers given to men. For yoar full satisfaction we are to tell you,

(1.) What has been done concerning those that are now to be offered to God. They have been educated in learning; the schools of the prophets have

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^iven proof of their abilities. Every scholar is not fit to be made a minister. They have been tried, and found apt to teach. They have been tried by the people to whom they are to minister^ and found fit for them, and of a good conversation. They are not only blameless, but exemplary. They have showed themselves able not only to preach the truth but defend it.

(2.) What is now to be done. They are to make a confession of their faith. We leave them to do it in their own words, that you may understand their knowledge in the mystery of Christ, £ph. iii.4. and that ye may be satisfied in their soundness in the faith. They are to make their vows to the Lord, and they shall be their free-will offerings. Remember you are in the presence of God.

EXHORTATION.

When Solomon by a long prayer had dedicated the temple, blessed God, and blessed the congregation, he concluded with an exhortation, 1 Kings viii. 61.—^so do we.

I. By way of charge. There are ^ve things we have to give you in charge, according to what has been done this day.

1. The confessions of faith yon have this day made. Hold fast those sound words. The doctrines of Christ are called traditions, 2 Thess. ii. 16. because delivered to you to keep. Keep them safe, keep them pure. Contend earnestly for the faith; it is worth contending for. You have bought it; it is a good bargain ; sell it not. Keep them in faith and love. We take you to be faithful men, and therefore commit the deposit to you, 2 Tim. ii. 2.

2. The covenants with which you have this day bound your souls. The vows of God are upon you ; do not complain of the weight of them as a burthen, but feel the strength of them as a bond. You have opened your mouth to the Lord, and cannot go back. Oft call to mind your ordination vows, those sacred things:—Did I not say, I would be diligent and faithful ? I did, and dare not unsay it.

3. The credit of the office to which you have this day been admitted. It is a very high and honourable calling. You are called to be ambassadors for Christ, to be masters of religious assemblies, and stewards in God's house. If you in any thing carry yourselves amiss, you bring disgrace upon your profession. Take heed that the ministry be not blamed. It is not your credit only, but the creditof the gospel, that lies at stake. You have many eyes upon you, and have much for which to answer. Beware lest you should grieve the good, and harden the bad.

4. Yon have this day been intrusted with the cus-

tody of the ordinances,—^the word, sacraments, and prayer. Keep them pure and entire. Take heed that none of them be debased, and so suffer daoMge, through you. Corruptions are apt to creep in; let your eye be to the institution; be faithfnl as the people's mouth to God, and God's to them. Remember from whom you are speaking, and vrhom you address. Teach what Christ has conunanded, pray according to the direction of the word, attend properly to baptism and the Lord's sapper, and carefully maintain discipline.

6. The care of the people to whom yoa are this day recommended. Feed the lambs and the sheep. We hope yon love Christ; if you do, take care of those you have purchased. Remember you are watchmen, you are shepherds,—^if you neglect yoar doty, blood will be required at your hands. Though I think not the union between ministers and people inseparable, yet I think the relation very near. Bear them upon your hearts before the Lord.

II. By way of caution. You are in danger. As soon as ever Nadab and Abihu were consecrated they fell into that sin which cost them so dear. Be not high-minded, but jealous over yourselves with godly jealousy.

1. Take heed of affecting novelties in religioo, lest you fall into vanities, or worse. Ask for the €»ld way. Keep to the faith once delivered to the saints. Be still building upon the old foundation, in which it is good to be established, Heb. xiii. 9.

2. Take heed of spiritual pride. This is spoken of as the temptation of young ministers, 1 Tim. iiL 6. Think not you have already attained, but forget the things that are behind. Magnify your office, but do not magnify yourselves. It is not outward honour at which we must aim. Let evil report help to lay us low, and let not good report help to lift us up. Boasting is for ever excluded, 1 Cor. iv. 7. Pray much against this sin ; pray for grace sufficient.

3. Take heed of the indulgence of the flesh. Paul minds himself of it Take it not ill that I remind you of it, 1 Cor. ix. 27. Prophets are spiritual men; but the prophet is a fool, and the spiritual man is mad, if he submit to the dominion of carnal lusts. Be sober in the use of creature comforts. That liberty which may be decent in another may be culpable in a minister.

4. Take heed of worldliness. The love of money in a minister, is the root of moie evil than in any other person. Regard not present things if the heavenly Canaan be your possession; let them that know no better take their portion in these things,' but the Christian may not call earth his all.

6. Take heed of growing remiss in your work. You now take pains; do so while yon live. Thiok not after a while you may relieve yourselves, and go over your old stock. The Scriptures still afford new things to them that search them. Continne searching.

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How can yon expect God's blessings or your people's attendon, if you be careless in yonr work.

III. By way of counsel I know yon will take the advice of a friend that wishes well to yon and your work. The Lord give yon counsel, and enable yon to receive it.

1. Be well acquainted with yonr own hearts. Converse with them, and take pains with them. See that the ^ood work be wrought and going on there. Fetch your applications from thence, that yon may speak with feelings—such a thing affected me. One heart answers another; therefore employ those methods of which yon yourselves have found the bene* fit. We speak that we have seen. He that ruleth not himself, how shall he rule the chnrch? Speak from the heart,

2. Study closely; especially make the Bible your study. There is no knowledge in which I am more desirous to increase, than the knowledge of the Scriptures. Give attendance to reading, I Tim. iv^ 13. As long as you live, be still gathering, and increasing yonr stock. Take pleasure in your study, and be in it as in yonr element.

3. Let all your performances be plain and scriptural. Affect not fine words, but words which the Holy Ghost teaches; that is sound speech which cannot be condemned. Enticing words of man's wisdom debase yonr matter; gold needs not be painted. Study plainness. Scripture expressions are what people are used to, and will remember. Consider the lambs of the flock you must take along with you, and do not over-drive them, by being over-long^ or over-fine.

4. Be familiar with your people, not high or strange in your behaviour. Converse with them for the good of their souls, and let yonr common converse with them tend to that, and be seasoned with it. Acquaint yourselves with the state of their souls, their temptations, and their infirmities, and you will know the better how to preach to them, and pray with them. Encourage them to ask you questions about their souls* It will become you to promote good discourse on all occasions.

5. Let Jesus Christ be all in all with you. Study Christ, preach Christ, and live Christ. Remember you are his ministers, the friends of the Bridegroom, and must not preach yourselves, nor live yourselves. How full is Paul of Jesus Christ! It is Christ that will call you to account. Be not full of controversies, but full of Christ Love the image of Christ wherever yon see it, even in those from whom yon difi'er.

IV. By way of comfort and eticouragement. You must expect to meet with difiiculties from the oppositions of Satan and the frowns of the world. You must expect reproach and contempt; it is our present trial. You may be tempted to think all this had been prevented, if you had been of some other em*

ployroent. Yon see little success of your ministry^ and that is a discouragement—^you labour in vain, Jer. XX. 9. but the greatest discouragement is from within, our own weakness; we do not profit ourselves; we fear we shall not hold out. But we have several things to encourage us:

1. The goodness of our work. We are despised, but our work is not despicable. It is work for Christ and the souls of men. It is work that will be successful, though we see not and feel not the success we desire. Can we ever employ ourselves better, than in that which is the proper business of our office ?

2. The kindness of our Master. He accepts of our sincere endeavours; he has promised to own us, to be with us to the end of the world, and vrith each rising generation.

3. The promise of the Spirit to help our infirmities, to assist us in our work, and to make it successful. The promise of the Spirit relates especially to ministers, John xiv. and xvi.

4. The experiences of your predecessors. They have found God aU-sufiicient to them. They did not, nor do we, repent of entering upon this good work.

5. The prospect of the recompence. Bear contempt ; if you be faithful, there is honour before you, and the best preferment.—*As to the people that stand related to you,—I would exhort that you report to yonr company what you have seen and heard, and make one another sensible of the obligations you lie under to love one another, to communicate mutual aid and consolation, and to fear every root of bitter* ness.

CHARGE IV.

[Extract from Mr, Henry's MS, diary. Apt 11 13,1708. This day was spent in ordaining Mr. Beynon, at Whitchurch. Mr. Lawrence began, Mr. David Jones, of Salop, preached, 2 Tim. ii. 16. Mr. Doughty prayed. I took his confession, prayed over him, and gave the exhortation. He performed with great seriousness, and gave universal satisfaction.]

My brethren, God is our record, whom we desire to serve with our spirits in the gospel of his Son, that we address ourselves now to this solemn work of ordaining a minister, not in any contempt of, or opposition to, the national establishment; not with design to support a faction, to make a party, or to advance any secular interest of our own, much less do we aim to disturb the public repose. We desire always to be found among the quiet in the land, and to be subject to principalities. We would ren-

SERMONS AND CHARGES.

der to Csesar the things which are Csesai^s, and to God the things which are God's.

With the allowance, and under the protection, of the goTcmment that is over as, we are here, by the word and prayer to set apart one to the service of Christ and his charch— io recommend him to God by prayer, and to the word of his grace, and then to recommend him to yon, to be received and owned as a minister of Christ The principle we go upon is, that ail societies for religious worship ought to have guides and overseers, whose office it is to preach, &c. that to this work men ought to be regularly called, and that those are so which ** be called and chosen io this work fry men, who have puhlie authority given them in the congregation, to call and send ministers into the Lord's vtneyarrf."—Article 23. This authority must be had from Christ. Why they that in other things are employed in the word and prayer, and are stewards^ should not be in this, we do not yet see*

But the great thing we are to mind, is the frame of our own hearts. O that we may be sincere and serious in what we do, that we that are ministers may do it with a due sense of the weight of our work, our unworthiness of it, and our unfitness for it.

That you that are now to be set apart may offer yourself to God, a living sacrifice in faith and Jove, consider what you are going about, whether you give yourself willingly. We have reason to bless those that willingly offer themselves, Neh. xi. 2.

You that attend this work, we desire to give you all just satisfaction. The minister of Christ we are to recommend to you has been well educated, has made trial of his gifts, and met with approbation. You have had some trial of him; it is your desire he should be set apart; and he is now to give an account of his faith*

When our Lord Jesus sent forth his disciples with his blessing and Spirit, he gave them commandments. Matt. X. 5. Acts i. 2. The ministry is an honour, a great honour, but it is also a work, a good work, and as such we commit it to you ; not giving you any other commandments than what our Master has given, which are not grievous; no, the yoke of the ministry, as well as of Christianity, is easy and light. We lay no other burthen but necessary things ; none bat what Christ has laid, and what we desire ourselves by the grace of God to receive.

I. Let me desire you always to keep in remembrance what you have been doing to-day, 2 Tim. i. 6. Pause a while. I hope you did not do it rashly, and that now you do not wish it undone; bear it in

mind then. Know ye noi what I have done tt John xiii. 12. I hope this day's work will leave i you a truly indelible character, which yoo never forget.

1. Think oft of the confession of faith yoa bi made; hold it fast, 2 Tim. i. 14. cleave to the i of God, and contend earnestly for them. Yourfc datiott is good, keep to it, and take care what build upon it, 1 Cor. iii. 12.

2. Think oft of the solemn vows with whidi ^td have now bound your souls. Keep what you dehTW ed, and peruse it sometimes. Thy vows are apono^ O God. Remember these bonds, examine yoanelva by them, and excite yourselves with them.

3. Think oft of the prayers that have been pot f | for you. Do nothing to frustrate thiMe prayen. t our prayers return into our own bosoms, Ps. xnt 13. we are no losers; but we would be gainen

4. Think of the place you are in, and those to are gone before you here. See what Christ »ys« his disciples, John iv. 37, 38. yet compart f. y. Here has been a good foundation laid: yon cm among a people that I hope retain something of vb: they have heard and received; let that cacoanff you. Yet I hope you will break ap the fallov ground.

5. Think of the time of your entrancse, when deaA has been busy among us, and let it avraken yot i' diligence. They being dead, yet speak to us t^' survive.

6. Think of the expectations of yonr people ta yoo. If that will open you a wide door, yon have .i They promise themselves much from God throad you. Let them have joy of you, and yon shall hw joy in them. I desire to bless God that I see this day it is an answer to prayer.

II. Let me beg of you to keep the charge of tk Lord your God. That good thing which is comiaittd to yon, keep.

1. That which God has committed to you brosf ordination. God is to be glorified ; the kingdoa d Christ is to be supported ; religious assemblies tn to be kept up in order to the maintaining of relifioB You are intrusted with the vessels of the sanctair;; you are to be messengers to keep up the oorrespood-ence between God and his people; see 1 Cor. x. Z\ : xiv. 26; xiv. 4. Col. iii. 17. walk according to tbcse rules. You will be called to account of this trost: receive it with that chaq^e, Ezra viii. 28, 29. aid that which refers to it, Isa. Hi. 11.

2. That which the people have committed to jw by their choice. Expect not that they should follov you with an implicit faith ; but they have intntfted yoo to search the Scriptures for them. They hzrt taken you not to have dominion over their faith, bs< to be a helper of their holiness and joy. Feed ibc sheep, feed the Iambs; you are their guide. Be tm to the trust committed to you. Watch for their soot^.

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ib. xiii. 17« save them from death, do what yoa a. In order to the keeping of this charge, saffer rord of exhortation^ a word which I would faith-1y address to myself, as well as to yon, as our ties are similar. God expects mnch from me, and expects much from you. May we hear his will, d render to it the fullest obedience. [I.) Liet us keep close to the word of God as our le. You are to minister the gospel of the grace God. Keep to that gospel as a gospel of grace. ley that went to teach had the book of the law th them, 2 Chron, xvii. 9. Fetch your knowledge «n the Scriptures, all your arguments, your Ian-age, your examples, and your illustrations. Scrip-ral preaching is the best, and a Scripture couTer-tion.

(2.) Let us keep up our communion with God, th in secret and in all our public performances. )t us endeavour to realize eternal objects. Let us tl the power of those truths, and the obligation of ose laws, of which we speak to others. God gives s prophets leave to be free with him; let us use ir freedom ; let us not be strangers to our Master, is our privilege that we are oft called to prayer; t our souls be with God in every prayer. (3.) Let us keep conscience void of offence. How »e can we expect God's presence^ and strength, and essing ? This was Paul's care. Acts xxiv. 16. We ofess to have a tenderness of conscience, and let is be manifested upon every occasion. Let it be lily seen that we cannot satisfy ourselves in the immission of any sin, nor in the neglect of any ity. If we walk not in God's counsels, how can e expect to profit his people. Take heed of sin; >u spoil your ministry if you suffer that worm at le root.

4. Let us ever be active. We have constant work, e must either be bringing into our treasuries or 3 distributing from them. Fill up your time: a inister's time should especially be precious. Let I gather as we spend; let us love our studies; let s give attendance to reading; and fear every thing hich has the appearance of negligence. (5.) Let us keep humble, having low thoughts of arselves, of what we do, and what we are capable r doing. The clothing of humility is the best dis-Dguishing habit of a minister. Let us be distrust-il of ourselves, that we may depend upon Christ, let us be conscious of our own unworthiness, that e may stoop to the meanest. Servants must stoop, nd become all things.

(6.) Let us keep the peace. We are in Christ's ingdom, appointed to be preservers of the peace. ^et us study to live peaceably with those of opposite entiments to ourselves. Let us be offensive to none, nd obligiog to all. Let not the gospel of peace be ^reached contentiously. (7.) Let us keep Christ upon our hearts. In this

let us be followers of blessed Paul, who was so full of Christ Every sermon must contain Christ Every action must be performed in his strength, and every trial endured in his name. Let men have opportunity of taking knowledge of us that we have been with Jesus.

(8.) Let us keep heaven in our eye, and be encouraged in the difficulties of our work. Heaven will make amends for all. The faithful labourer can never be a loser; he shall find his reward at last I would address the members of this congregation: How earnestly do I desire your welfare, to hear that your souls prosper, and that your conversation is as becomes the gospel! I have reason to bear yoa much upon my heart; I have done so, and I hope shall while I live. I often call to remembrance the days of old, the years I spent in communion with you, and now desire,

1. You would not forget the ministers you have had with you. You have been as a field that the Lord has blessed. God has sown plentifully among yon. You have had the good word of your ministers. I remember my father, in a sermon in 1673, say, there were three things for which he praised the people of Whitchurch: ** That they were sound in their judgments, not carried about with the wind of opinions; that they wei;p of one mind and way; and that they had none of those merely worldly clubs and fellowships that are in some other towns, among professors, whereby a great deal of harm is done both to themselves and to their profession.'^ Is it so still ? May it ever be so!

2. That you would encourage yonr present minister. I rejoice in the general satisfaction you have in your choice. I trust he is come among you in the fulness of the gospel of Christ He has himself desired, and I second it in your presence, your prayers and your practice. Let me add, be free with him, not strange to him. Inquire the law at his mouth; ask good questions, and you will have good answers. Love him, think all little enough you can do forhim, and especially adorn the doctrine of God our Saviour. Bear contempt and reproach with meekness, and da not return either the one or the other. * That which honours your profession and minister, will be your own honour.. Live so that he that sows and they that reap may rejoice together for ever.

CHARGE YI.

[Mr. Henry^s MSS, eoniain no infitrmaiion ruped'* ing the person to whom this charge was given^ nor the time of its delivery J]

That which now remains, is to address an exhoita-tion to you, my brother, now solemnly set apart to the

SERMONS AND CHARGES.

work of the ministry. Think yoa hear Christ sayings to you, as to his disciples. Know ye what 1 June done to yoUf John xiii. 12. I say, What Christ has done, for it is he that has called you into yoar ministry,

1 Tim. i. 13. I hope you have sach a sense of what Christ has done to yoa, what he has wrought upon your soul, as that your impression of it will abide upon you, so that nothing would induce you to leave the master you have chosen, nor to abandon that good work which he has appointed for you. You have received a commission from the Lord Jesus, to be an officer in his kingdom, the apostles were extraordinary ambassadors, 2 Cor. v. 20. Ministers are his servants to carry on his gracious designs. You have bound your soul with a bond, faithfully to do the work of a minister. Now it is requisite you should rightly understand what the trust is that is committed to you, and that yoa have accepted: see 1 Tim. ii. 6. It is a great trust, and you must shortly g^ve account

I. There is that which is committed to as ministers in common with all Christians, our precious souls. Let me charge this upon every one of yon, Prov. iv. 23. Keep a watchful jealous eye upon your own hearts. We that are ministers especially, that it may not be said, we have kept the vineyards of others, but our own vineyard we have not kept. Cant. i. 6. Take heed to thyself in the first place, 1 Tim. iv. 16. Acts XX. 28. Look well to the state of your soul, that yon may be able to speak experimentally. Look well to the frame of your spirit Be concerned that yon gain spiritual advantage from the sermons you preach to others. We have an advantage above others, in frequent praying and meditation.

II. There is that which is committed to us as ministers. There are things we solemnly charge yon with. The Levites had their particular trust, and the Christian minister also has his work. He that enters into a service has various things committed as trusts to him.—I would remind yoa of your duty.

1. You must faithfully explain and apply the oracles of God. The book of the law was in the custody of the priests. Some ohnrches pot the Bible into the hands of ministers when they ordain them, and very significantly. Search the Scriptures; take heed of misinterpreting them, of wresting them,

2 Pet iii. 16. and of handling them deceitfully. You have a gospel to preach, not to make. Compare spiritual things with spiritual. In plain texts keep to the plain sense, and in difficult ones be modest

2. You must faithfully administer the ordinances of Christ. The preaching of the word is his appoint* ment, 2 Tim. iv. 2. Prepare for it; manage it as an ordinance of Christ, for your advancing of his honour and the interest of his kingdom, 2 Cor. iv. 5. Prayer is an ordinance of Christ; observe the intentions of '^ - to thaty as well as to the word, yoo are to give

yourselves. Acts vi. 4. You are the people's mouth n God, and must declare to God all their conccniL as you must declare to them all God's coonflel. Tht Lord's day is an ordinance of Christ; ke^ up tk honour of it, that you may keep up the power of it The sacraments are peculiarly ordinances of ChriH: regard the institution, and adhere to it

3. You must faithfully maintain the tmths of &e gospel: you are trusted with the custody of them, asd must be able to convince gainsayers, and to give a reason for the hope which is in yoa, 1 Pet iii. lo. Handle the truths of the gospel in yoor pieacliiBf as if they were not controverted, yet be famisbc*. with answers to them that contradict Betray m>ta£T truth of Christ by deserting it. Contend earnestly f& the faith once delivered to the saints. Jade 3. Christ'* advocates shall never want instmctioiis. Pat ca resolution. Set your face as a flint Yoa may speai as one having authority. Be jealoos for the hoosor of the truth.

4. You must faithfully preside in religioas assess-blies. You must hold Christ's courts in his oaoe, and not in your own ; for his honour, and not for your own, Zech. iii. 7. Let every thing be done decently and in order, that an unbeliever may see G«d is with you, 1 Cor. xiv. 24, 25. The holy convoea-tion is a divine appointment; do your part in it according as it is appointed for the glory of God's name, the keeping up the appearance of religioa, and the promoting of Christian love; all which aic earnests of heaven.

5. Yon must faithfully witness against sin, for it is God's enemy; you are his advocates. Bear your testimony against it, and against all appearances cf It, and approaches towards it. In this manifest zeaL John ii. 17. and witness against evil wherever ym see it. There are some that must be rebaked sharplj. Suffer not sin upon them, lest you bear sin for them. Lev. xix. 17. Be bold for God, and not afraid of the face of man.

6. You must faith folly separate between-the precious and the vile. You must distingoish in yoar preaching, that you may not strengthen the hands of the wicked, nor make the hearts of the righteous sad, Ezek. xiii. 22. In administering special ordinances, you must pay great attention to personal character. Yon must impart holy things to bolj persons. You are a steward of these mysteries, 1 Cor. iv. 1. and you must consider what men really are.

7. You must faithfully comfort afflicted consciences. We give you a special charge of them, for Christ has a special care of them, Isa. xl. 1,2. Use theis tenderly, study how to speak a word in season to them, to heal their wounds, and yet not to heal them slightly. Teach them to fetch their comfort from Jesus Christ. Direct them to him, as their city of refuge. Show them the way. If they hearken not to you for anguish of spirit, yet continue.

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8. Yoa mast faithfully intercede for the church d people of God. You are intrusted with this re, Isa. Ixii. 6, 7. You are to hear Zion's in-rests nauch upon your heart. Public persons must

of public spirits. The priests, the Lord's minis-rs, Joel ii. 17. Mai. i. 9. stand between the living d the dead. If they be prophets, let them pray, Jer. :vii. 18. It is every one's work, but yours espe-lily. In religious assemblies, pray for all Chris-in congpregations. Prize the communion of saints.

9. Yoa must faithfully transmit that which is com-tted to yon, to the rising generation. We charge n with the lambs of the flock; feed them, lead em into the green pastures. Christ has care of em, Isa. xt. 11. and expects you should. There is ilk for babes, in preaching, in visiting the families ider your charge; you must be a teacher of babes, r Christ is, and he is one full of meekness and mpassion.

And now, brother, you see what is committed to u. I hope these things do not make you repent or choice, or despair of going through with it You low who can render you sufficient for these things, Cor. ii. 16. Be animated by the greatness of the idertaking, and not disheartened. III. Let me say something to quicken you; and is also give me leave to transfer to myself, for I ed it. Let me consider,

1. The things are of vast importance that I am em-oyed about; dealing for an eternal God, with im-)rtal souls, about their everlasting state. Those at are concerned about the lives and estates of their itients and clients, have need to be careful; much ore those that are concerned about precious souls.

2. My Master's eye is always upon me. He sees e when I trifle, or do his work deceitfully and care-ssly. If I be slothful, and vain, and remiss, he lows it, or if I bury my talent. O that I could thim always before me.

3. My time is very precious, and my day hasten-g to a period, 2 Pet. i. 13. John ix. 4. I have lost i^reat deal of time, which I am concerned to redeem, know not how little may be before me. I may die,

be silenced. Look into the grave, and be more ligcnt.

4. I have a great opportunity of doing good, if I be faithful, and of serving Christ, being a worker together with God. I may be the instrument of saving a soul from death, and of bringing sinners from darkness to light. It is good work I am about, more honourable than any other. I magnify my office, though ashamed of myself.

6. I most shortly give account, either with joy or grief, according as I am, or am not, faithful, Heb. xiii. 17. I am a watchman, and it will be awful if the blood of them that perish be required at my hand. How have I traded with my talent? and what will my doom be ?

IV. Let me say something to encourage you.

1. You are employed in work in which God is working with yon,—you do not fight uncertainly, 1 Cor. ix. 26. Mark xvi. 20. The word of God in your mouth shall accomplish that for which it is sent, Isa. Iv. 11. it shall have the designed success, though not the desired success.

2. You shall find his grace sufficient for you, 2 Cor. xii. 9. If you go about your work in his strength, you shall receive strength, 2 Cor. iii. 6. 1 Cor. xiv. 10. Christ has said to his ministers, Lo I am with you always. The Spirit was particularly promised to the disciples or ministers, to lead them into all truth, Phil. iv. 13.

3. We serve a Master, that if we be faithful to him, makes the best of us, and is not extreme to mark what we do amiss. Christ bore with his disciples, because they continued with him. We are under grace, and not under the law.

4. You have many encouraging examples before you. Our fathers bore their testimony to the grace of God. As Crod was with them, he will be with as. They were no better than his grace made them. We that have had our hands long at this work, will speak well of our Master and his work, though we have reason to be ashamed of ourselves.

6. Great will be your reward in heaven if you be faithful. You may meet with difficulties; you set out in a discouraging time; but let none of these things move you, 2 Tim. iv. 6—8. The souls you win, and the sufferings you bear, will be pearls in your crown.

FUNERAL SERMONS.

SERMON L

[Preached Jtdp 7th, 1693, at the Funeral of Elizabeth Younfff after an iUnen of fourteen weehe.]

Isaiah xxxvili. 12.

He will cut me off with pining eiehneiSp

Hezekiah having^ recovered his health, is here reflection^ upon his sick-bed thoughts. It is good to do so when God has delivered us from our fears, Ps. xxxiv. 4. to make as so mach the more thankful.

1. Observe in general, that that which Hesekiah expected when he sickened, was to die of this sickness. It is good for us to take all occasions to think and speak of death approaching, not for frightening, but for quickening, ns. We are apt to put far from us the evil day. We mast be dying daily, 1 Cor. xiii. 31. bat every fit of sickness is a warning, and it is good to be ready for the worst We are apt in such a case to flatter ourselves.

2. That it is particularly expressed by God's catting of him off with pining sickness: Cut me off, as the cloth, when the web is finished, is cut off from the loom. Our life is weaving, our days pass like the shuttle, Job vii. 6, every day brings us so much nearer our end, and then death comes and cuts off the thread. While we live we are weaving; the question is, what kind of web it is, whether it be not the spider's web, Isa. lix. 6,6. It must all be looked over again. Think, how will this look in the piece when I must give up the account?—^We read it, Cut me off with pining sickness.

Doctrine I. That death when it comes, cuts us off, as a flower or branch is cut off when it is in the midst of its flourishing. Job xiv. 2. as a thread is cut off, or as a criminal is cut off by the sword of justice.

1. It cuts off our days, v. 10. puts an end to them.

a full period,—time shall be no more. Whether tkri have been pleasant or unpleasant days, basy dtp or idle days, death cuts them off; there is an cod tH them, often in the midst of them. Job xxi. 21. whes we were counting upon many years to oome.

2. It cuts off our opportunities. Sabbatb days ssd sacrament days close; harvest days for our souls arr! no more. It is good to improve them while we bn I them, for we know not how soon they may be goet. i

3. It cuts off our work. It puts a period to tie wickedness of the vricked, and makes them cease. Job iii. 17. It also closes the good works of &I godly. Many are cut off in the beginning or nidfi! of their usefulness, as we think; yet none of Goi'i \ witnesses die till they have finished their testiininj. I There is no working in the grave, Eecl. ix. 10.

4. It cuts off our purposes. In that very day tie thoughts perish. We are laying oor projects, ai^ death comes and overturns them all, Ps. exlvi. 4.-> his thoughts perish. It is thus with good tboogbls, and also bad thoughts. We must therefore nakej all our purposes with a submission to God's piofi-; dence. Jam. iv. 14,16. '

6. It cuts off our relations, and pats an end t» them. It separates the wife from the hosband, and the child from the parent. It parts those that nothifif else would part; the place and family tiiat knew as | will then know us no more. It separates us ttm ; the living.

6. It cuts off all our creature comforts. Tboafk the stream of sensitive delights run never so pkati*; fully, death dries it up, and puts a full stop to it What pleasure hath he in his house after him, wbes the number of his months is cut off in the midst, Jo^ xxi. 21.

Use I. It concerns us all to sit loose to that fnm which death will remove us. Die to the world, aid to every thing that is in it, 1 Cor. viL 29. It will be hard cutting off when the affections have been eea-

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tred ill these tilings^ We must not live as tbose that are to live here always. Expect and prepare for a catting off. Work as tbose whose work mast shortly cease.

2. It concerns as all to secure to ourselves something from which death will not cut us off. Death cannot cut off an interest in Christ, Rom» viii. 38, 39. It cannot deprive us of oar communion with God, but will perfect and complete that. Especially secure a hope that death will not cut off, even a hope that enters into that within the veil.

Doctrine II. That when we or our friends are cut off by death, it is God that doth it, He will cut me off. Death is his servant, and acts by warrant from him. Our times are in his hand, Ps. xxxi. 15. He kills and makes alive. We are apt to impute it to this or that second cause, but it is the Lord's doing. Christ has the keys of death and the grave. Rev. i. 18. Those that cut off themselves, snatch those keys out of his hand. We must not go before we are called.

1. This should satisfy us as to our own death, that we shall not die till God cuts us off, and if he be our friend, he will be sure to order it in the best way and time; therefore if God be ours, death is oars. Our time is an appointed time. Those that belong to God, shall be cut off as the corn in its season. Job v. 26. It is not in man's power to cut off till he shall receive permission.

2. As to the death of our friends, see Job xi. 10. it is the Lord, and to murmur at it is to strive with onr Maker. David was not like himself, when he was displeased because the Lord had made a breach. This quieted Job when all his children were cut off. Job i. 21.

Doctrine III. That some are cut off with pining sickness. Many are cut off suddenly by accidents or distempers, there are no bands in their death, Ps. Ixxiii. 4. but others die by lingering diseases. There are many ways out of the world; see Job xxi. 23,26.

1. Death by pining sickness has in it something of advantage, as it not only gives warning, but time and space to set the house and heart in order. We are commonly so unready,—even those that are habitually ready, yet actually anready,—they need time to get the loins girt, and the lamps trimmed. We cannot promise ourselves this opportunity, therefore we had need be always ready.

2. It has in it a great deal of trouble. It is a sore trial to the faith and patience, gives advantage to Satan, and weakness to the spirits. It is well we have to do with a good master in such a case, else we were undone.

3. However it be, it is of God's ordering; for not only the death itself, but all the circumstance of it, come within his counsel. It is he that hring$ us to death, Job xxx, 23. and he appoints the messenger

4 L

that shall fetch us. Diseases are his servants, Matt, viii. 8, 9.

Use 1. Were I now to speak to those that are under pining sicknesses, I should desire them to ob* serve,—that it is no strange thing,—that it has been the lot of the best;—to set the house and heart in order,—to be patient, and let patience have its perfect work, Jam. i. 4. But one great inconvenience attending pining sickness is, that it restrains from public ordinances ; this troubled Hezeikiah when he was sick, Isa. xxx viii. 11, 12.

2. Do I speak to any that have been graciously recovered from pining sickness, as Hezekiab; not cut off^ though the sentence of death was received, 2 Cor. i. 9. Yon have special reason to say. It is of the Lord's mercy. Yoa were brought very low, and yet helped. Others were cut off by the like sickness, and yet you were spared. It is to try you, what you will do to get ready for the next encounter. Let not such recoveries make yoa secure.

3. I speak to those that are in health.

(I.) Pity and pray for those that arc under pining sickness. We should weep with those that weep; thus we may do something towards the easing of their burthen. Christ had a particular concern for one that he knew had been long ill, John v. 6. Look with great compassion apon those whose afflictions have been long continued, and carefully shun all impatience.

(2.) Prepare for pining sickness, and to be cut off by it. The same afflictions abide us. Lay in a stock of evidences, of experiences, and of promises ; such as Isa. xxxiii. 24. Ps. Ixxiii. 26; xli. 3. 1 Cor. X. 13. 2 Cor. iv. 16, 17. Take heed of doing any thing which will make a sick bed uneasy. Make sure a place in your Father's house; and then the matter is not great though the way be tedious. Heaven will make amends for all.

SERMON II.

[Preached at the funeral of William Bolland, September 2nd, 1698.]

Job xiv. 10.

But man dieth, and wasteth away; yea, man giveth up the ghost, and where is he ?

Holy Job, now a sick man, looks upon himself as a dying man. Thoughts of death are not unseasonable when we are in health, but it is an inexcusable thoughtlessness when we are sick, to put far from us the arrests of death ; and it is a blessed thing to be in such a condition, that the thoughts of death may not be a terror to as when we are sick, nor make a sick-bed* uneasy to us. Our deceased friend in

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his illness, 6xed upon this scripture as the subject of his thoughts, and which he desired might be the subject of mine and yours this day. The text excellently illustrates a plain truth. Doctrine. That roan is a dying creature.

1. It is spoken of man twice in the text. In the original two different words are used, one meaning the strong man, and the other the weak man; for the grave is one of the places in which the strong and the weak, the rich and the poor, meet together.

(1.) Man dies tJiouffh he be (Geber) a mighty man. All his might will not secure him: death reaches the highest, conquers the strongest, and humbles the proudest No man's honour is a discharge from that war, no man's strength is victory in that combat, Eccl. viii. 8. Ps. xHx. 6, &c.

(2.) Man dies because he is (Adam) a man of the earth. Gen. ii. 7; iii. 19. his original from the earth, his constitution earthy—^his foundation in the dust. That which is earthy, is mouldering and crumbling. Man dies because he is the son of Adam, sinful fallen man. By Adam death came into the world, Rom. v. 12.

2. That which is here said of man is, that he is a dying creature. Mandietk, dies daily, some or other going off every day. Man is dying: think much of this.—Our Creator lives for ever, and cannot die; he is the same yesterday, to-day, and for ever; not subject to any change, much less to that great change. This is matter of comfort in reference to man's mortality, that God is immortal, Ps. xc. 2, 3; cii. 26. Angels die not.—Now the mortality of man is here elegantly described— Man dieth; that is the truth descanted upon, and is described by what happens to man.

(1.) Before death, he wasteth away, he is weakened, so the word is ; this is the harbinger of death, to tell it is coming; nay, it helps it forward.

Even in health we are wasting away. Life is like a candle, as long as it burns it wastes away, and is hastening down to its socket. The oil of natural life is still wasting, so that man dies daily, t. e. he is daily going down to death, 1 Cor. xv. 31. the natural heat is still declining, so that as soon as we are born we begin to die, and in the midst of life we are in death. God has graciously provided recruits by food, but we still are wasting, our time lessening.

In old age especially we arc wasting away. The strength then wastes so fast that it is no better than labour and sorrow, Ps. xc. 10. The nearer life comes to its period, the quicker is its motion. The decay in old age is very sensible; the strength wastes, the senses waste, and grow less able to perform their functions: see a description of this waste, Eccl. xii. Defer not repentance to old age.

In sickness we waste away. The waste by distempers is sometimes quicker, sometimes slower, but all diseases tend to the destruction of the frame,

they waste the beauty, waste the atreDgth, Ps. xxxa 11. weaken it in the way, Ps. cii. 23. Hovsoc: I doth a fever or other acute distemper waste bis away, and by degrees a consumption doth it.

Inference I. See how vain man is: eTcry nan. a his best estate, wasting away from time to tioie.— What little reason have we to be proud, or to be confident of any thing for the fatore, while we art in a constant decay!

2. See how foolish they are who waste any pan <:' that upon their lusts, which wastes so fast of itself who hasten these decays by their iDtemperance, a^ sacrifice their lives to their lusts.

(2.) In death, fiiaii giveth up the ghost. It is bat<s<? word in the original—man expires by a sadden strofce Some indeed are long in dying, others die suddenly but both dying, or having wasted awaj, at \tn^ give up the ghostj or spirit.

At death the soul leaves the body. Man then expires, t. e. breathes out his last. His breath ^ forth, and returns not again. Think what tkse bodies are, when the breath, the spirit, the soul, ait gone; clods of clay. What an immediate cbasst there is in them! how the countenance alters, tk strength and motion gone! There is no way of n^ taining the spirit, Eccl. viii. 8.

At death, the soul returns to God who gave it-We must then give up the spirit, t. e. resign it to tl? Father of spirits. The soul will then be reqoimL Luke xii. 20. and whether we will or no, we BiB<t yield. We see the deserted body; but we know n% the way of the departing soul. Itis given up as a tre<t

Inference. Give up your spirits to God bot.s> be sanctified, that you may with comfort give tka up to him at death, Ps. xxxi. 5.

(3.) After death, where ishef Zech. i. 5.

1. He is not where he was; there he is seen oe more; his place knows him no more. Job vii. 10. compare v. 21. Thou shalt seek me, but I shall mA be. Where is he ? Go into his house, and he isjni there,—into his shop, and into the solemn assemblies. While he lived he was here, but now where is be' He is not where, perhaps, he was busy, and nudes figure; he is not where he was useful, and cooid ili have been spared. Think of this in reference to tk place where you now are, and let it engage joa tc fill it up with duty. Yet a little while, and you sball be here no more—your place will be empty.

2. He is somewhere, so some read it« Is he »m:! Yes, he is. When we die, there is not an end ofos; when we cease to be here, we do not crease to be. Death is the separation of soul and body, bat noi the annihilation of either. Those that live like brutes surely expect to die like brutes.

3. It is a very awful consideration, to think vben they are that have given up the ghost, and whert we shall l^e when wc give it up.

Think where the body is. It lies in the cold, as*

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ark, and silent grave—the bouse appointed for all, obxxx.23. Where is it? Why, it is with the worms, ob xvii. 13,14. Itisboriedootof our sight. Itisin lie land of darkness. That body that was pampered, nd provided for with so much care, is now a neg-scted carcass. Let me look into the grave, and hink it will be my bed shortly.

Think where the soul is,— where i§ that 1

It is gone into that world of spirits to which we TC so much strangers. It is a mystery to us where t is. Destruction and death have a covering which Ke cannot see through. Death is an awful change, I way that we have not gone heretofore.

It is gone into an unchangeable state; it is gone nto eternity. Its state of (rial and probation is at in end, and it is fixed immovably in a state of re-ompence. After death the judgment takes place, leb. ix. 27.

If it were a wicked, ansanctified soul, it is gone lown to the congregation of the dead and damned: f a gracious, sanctified soul, it is gone into the regions of light and bliss. As Christ has showed this tistribution at the last day, in the parable. Matt. ;xiv. 31. so the same at death, in the parable, Luke :vi. ID, &c. Sinners' souls are required: the souls >r saints are received into the bosom of Abraham, 'hil. i. 23. Consider what has been said, and the iiord give you understanding in all things.

SERMON III.

\Preaehed Fehrvary 2nd^ 1702, at the Funeral of ny coutin Madoeks^ aged about 53.]

Genesis xlix. 18. / have waited for thy salvation^ O Lord.

»

These dying words of aged Israel are very expres-

ive of the dying thoughts of many an honest Is-

aelite indeed, and may be of use to us both for our

lirection and comfort, that whether we live or die, we

nay live and die waiting for the salvation of the

^rd. Good old Jacob is here making his will,

eaving to his children his dying charge, and dying

Jessing; and in the midst of oil, these words come

n a little before he gathered up his feet into the

>ed, and gave up the ghost

1. Some interpreters undertake to find out a con-

lexion between these words, and what goes before.

The text follows upon the blessing of I>an, which is

louble, V. 16, 17. He foresaw, and foretold, that

here should be a famous judge of that tribe, viz.

Samson, who should be a scoui^ to the enemies of

srael, and this salvation David waited for; yet

ooking through this to Christ, of whom Samson

»'as a type, and to the complete salvation wrought

4 r 2

out by him; for Joshua did but beyin the deliverance, Judg. xiii. 5.

2. I rather think it has no dependence upon the context. I suppose Jacob spent with speaking, and ready to faint, and die away, and with these words he recovers himself; or, if he must break off here, with these words he pours out his soul into the bosom of his God. This was like taking a cordial; this puts new life into him. A pious breathing after God is never impertinent. That may be uttered very affectionately, which doth not come in methodically. But what is the salvation dying Jacob waits for ?

1. Christ, whom he had spoken of, v. 10. He saw his day at a distance, as Abraham did. The Old-Testament saints were expectants of the promised seed, waited for the dawning of that day, more than they that wait for the morning.

2. The better country, that is, the heavenly. Jacob had confessed himself a pilgrim, ch. xlvii. 9. and see what construction the apostle makes of that confession, Heb. xi. 13, 14.—the salvation of the soul. Though Jacob dies in a strange place, to which he was but lately removed, yet he comforts himself with the end of his faith, 1 Pet. i. 9. compare v. 10. When he is going to enjoy the salvation, he comforts himself with this, / have waited. This occurred to my thoughts on this occasion, when we have parted with one whom I have long known to be a humble, quiet, cheerful Christian, who bore with great evenness the affliction of her pilgrimage; the loss of a loving husband, twenty years ago; and all the cares of a sorrowful widowhood ever since; and at last the fatigues of a long weakness, quieting herself with this, God is all-sufficient for me and mine. Unless this had been her delight, she would have perished in her affliction, Ps. cxix. 92. She was one that waited for the salvation of the Lord,

Doctrine L It is the character of a living saint to wait for the salvation of the Lord, Lam. iii. 26*

1. Christ as our way to ^heaven is to be waited on. Faith in him, is a waiting on him, confiding in him, relying on him, with a resolution to follow the Lamb whithersoever he goes. The great salvation which multitudes neglect, we must regard, being led by the conduct of the Captain of Our salvation, Ps. xxvii. 14. All our expectation must be from Christ; see Ps. Ixii. 1, 5. neither is there salvation in any other. Acts iv. 12. We must wait for bis law: we must attend Christ as our physician, to save us from our disease; and as our advocate, to save us from the sentence of the law.

2. Heaven as our rest in Christ, is to be waited for. Eternal salvation has Christ for its author, nay, Christ himself is the matter of that happiness, John xvii. 24. Phil. i. 21, 23. It is the salvation of the Lord, Ps. I. 23; xci. 16. Heaven is salvAtion completed, when the saved of the Lord shall return with songs. To wait for this salvation, is,

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(1.) To believe it as a real thiDg. Thoagh we wait for that we see not, Rom. viii. 24. yet we believe it, Heb. xi. 1.—that God doth not deceive us in what he proposes to us: that it is a thing attainable in the way which Christianity prescribes: see 1 John v. 10. It is a great thing to believe that an immortal soul should be for ever happy in the vision and fruition of the eternal God, and that the body should rise again. We must resolve these things into the Scriptures, and the power of God.

(2.) To desire it as a valuable thing. To have the affections of the heart towards it, as that which will be a perfect freedom from all misery, and a perfect fruition of all good. Waiting supposes longing, Ps. cxxx. 6. to desire this more than any thing in this world; lovint; this salvation, Ps. Ixx. 4. loving heaven better than earth, not only better than hell. This is the great evidence of grace in the soul. The Christian desires the great salvation as a deliverance from sin, and from the world. Kndw wherein it consists, and desire it as such. Wilt thou be made whole? thus made whole? in this way, and upon these terms ?

(3.) To depend upon it as a recompence; as the husbandman depends upon the harvest for a recompence of his seed and labour, Jam. v. 7. as the servant depends upon his wages, having respect to it, Heb. xi. 26. It is worth while to do and suffer, to lose and lay out, in hope of this. Lord, this is that which I depend upon as a felicity, not upon the world, its smiles or promises, but upon heaven. In thee do I hope is a good plea, and often used, Ps. xxxi. 1. It is that upon which we are caused to hope, and that to which we would ever resort.

(4.) To tarry for it as a reversion. Those that will deal with God must deal upon trust, for a happiness in reserve and out of sight. All the time of a Christian's stay in this world is a time of expectation. He has not what he aims at, what he would have. We live by faith, 2 Cor. v. 7. The world would come in with its offers in the meanwhile: No, saith the believer, I reserve myself for something that is reserved for me; therefore I will do nothing which can lessen spiritual good in my esteem.

Use 1. Choose this salvation as your portion, fix upon it this day. Let others choose as they please, this I choose ; here is Christianity begun.

2. Eye this salvation; let your affections be ever towards it. This is Christianity in the progress of it; affection in heaven, and conversation in heaven.

Doctrine II. It is the comfort of a dying saint thus to have hoped for the salvation of the Lord. Holy Jacob fastens upon this. Dying circumstances are usually melancholy ones, but this alters the property of them. If I have the testimony of my conscience that I have waited for the salvation of the Lord, Then doubts of my sincerity arc hereby resolved.

I have had many infirmities, bat I have not takec sf with the world for my portion, as I have waised im superior good. When we are to seek for cvideDec!. this may stand us in good stead. Now, Lord, renifB-ber, (2 Kings xx. 3.) is a good appeal. I have vaicr: for thy salvation; thou Knowest my aprightness.

Distempers of body are hereby eased. Sick pe> pie are expecting what will be the issac; bat if tk salvation of the Lord be the great tfain^ waited for. nothing can come amiss. They may look op to G«^ to undertake their cause. God can help when no^ else can, Ps. xxvii. 13.

Disappointments in the world are hereby balanced. This I hoped, and the other I waited for, but mjpcr-poses are broken off. Job xvii. 11. bat I have wikti for a salvation which will not disappoint me. it ki-come, and it will make me amends when it cosei Heaven will more than equal present satisfacu«» and make up for present disappointments.

Death itself has hereby the property of it altered The fear of death may very well be swallowed opie the hope of heaven. What hurt can death do to ez^ that knows it is his passage to hesTen ?

Use 1. Be diligent to prepare for death. Makr sure your title to this salvation; depend upon it &e' lay up your treasure in it.

2. Thenhedesirous of it, patiently desirtms: n€t!> anticipate it, or complain of life, hot—O that I urn at rest, that I were in heaven, my home, my Fatbcr't house.

SERMON IV.

[ Preached January \3th, 1704, al the Fw^erel^j Mr, Benjamin Cluhy who died the day he was tv*iHi years oldJ\

Psalm xc. 6.

In the morning it flourisheth^ and groweth up; in th evening it is cut down, and witheretL

Here is a short account of a short life; and life at the longest is but short compared with eteroitr: but some lives are shorter than others, witness tbf grave into which we have now been looking: tosaci a life the text is especially applicable, though true of life in gj^neral. Man's life is measured bydaT» even Methuselah's is so, though his years were hoc-dreds, Gen. v. 27. and Jacob's, whose years were scores, Gen. xlvii. 9. but here it is measured but bi one day. Such is our life; a shadow, a vapoar, aini here like grass, v, 5.—birth and death bat the mmt-ing and evening of the same day.

1. Here is a hopeful morning,it flaurishetk^loois green and pleasant, grateful to the eye, and piom-ing to the expectation ; yet still it is hot the fUtanih-

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ig of grass, which rises oat of the earth, and re-res into it.

2. Here is a moarnful evening. It is cut dawn, let it alone, and it will quickly wither of itself, ge will wither it and spoil its beanty ; but here it oth not stay for that, it is cut dawn, and so withered.

Doctrine. That many are removed out of the rorldf when just entering into it, presently after hey were settled in it Many a life is withered by ieath, just when it is growing up and beginning to loarish. The distance of time between their grow-ng ap and withering, is bat like that between mom-ng and evening. Job iv. 20; vii. 21.

1. Some wither before they grow up, are crushed md plucked like a rose in the bud; they are hurried >ut of the world before it was taken notice of that hey were in it. This might have been our case, but Grod has spared us.

2. Others grow long before they wither; like the rose, whose leaves are left to hang on till they drop sfl* of themselves ; whose thread is not cut off, but breaks with the weight of its own years, years in which they own they have no pleasure. The longer wc grow, the longer account we shall have to make, and we must witlier at last.

3. But there arc some that grow up and flourish, and then wither presently; but a few hours, as it were, between their bloom and their fall.

(I.) Let us view the bright side of the cloud, and see this ^mss flourishing and growing up ; see man in his best estate ; suppose him to flourish, not only like the weak and tender grass, but like the green bay-tree; looking forth as the morning, in the morning.

Let us see roan in the fulness of his sufficiency, grown up to bodily strength, and flourishing in that; past the common diseases of childhood, and arrived to maturity, in the full strength. Job xxi. 23. Man that in a course of nature has many years to live, that seems to have a large stock of oil in the vessel for the lamp of life to burn upon, vigorous, strong, healthful, lively, and yet withered; for death goes not either by seniority or probability.

Let us view man grown up to a settlement in the world, having formed standing relations for life, and settled in the business and employments of life. A man may have just entered into a flourishing trade, and yet be unsettled by death in a short time. The candle may be put out of a sudden, and the sun may go down at noon.

Or see man grown up to a place in Christian communion, and flourishing in it; numbered .among adult believers, and bearing up the name of Christ in the world. This makes the morning hopeful more than any thing : the face set Sion-ward, and the way thither—asked with care. Those flourish most that fiourish in the courts of our God, Ps. xcii. 13.— branches of righteousness, and plants of renown;

as none are more grievous than the degenerate plants of a strange vine.

(2.) Let as view the dark side of the cloud—this grass withering; a consideration very proper to prepare the way of the Lord, Isa. xl. 6, 7. When we are convinced of the vanity of the world, wc are prepared to entertain the doctrine of the reality of unseen things, and the grace of Christ. Yet a little while and that which grew up and flourished is cut down, and withered, Ps. ciii. 15, 16.

See a flourishing life withered and gone, death in the midst of life; unsuspected diseases arrest the body that was healthful. Wo know not what seeds of sickness wc carry about with us, nor how death is working in us, digging our grave like a mole unseen ; a Are not blown consuming; like some that have seemed wealthy men, yet break of a sudden. Who would be proud of such bodies, or fond of them.

See flourishing comforts in such a life removed. Parents, yoke-fellows, friends, sitting down under the shadow of this flourishing life, with delight, exceeding glad of the gourd, but it perishes in a night, Jonah iv. 6, 7. Wc said. The same shall comfort us. Gen. V. 29. but it proves otherwise, our hopes disappointed ; providence making those the grief of the middle age, that it was expected would have been the comfort of the old age. Many such things are with him; we see them daily.

Use. This is very improvable,

1. As to our relations and friends, that are near and dear.

If they flourish and grow up, let us sit loose to them, and to the comfort we have in them. Let us remember they do but flourish as the grass ; and let us moderate our delight in them and lower our expectations from them, accordingly. Let them not have that share of our love, and joy, and trust, that Christ should have. Look upon them all as withering comforts at the best. That perhaps may prove least safe which is most dear, and that may grieve us most in which we promise ourselves most comfort. We are unapt scholars, if we are yet to learn the fading nature of these things.

If when they are flourishing and growing up, they be suddenly withered, we must not think it strange, as though some strange thing happened to us. Sec then that wc be not losers in soul by our impatience under the affliction, but gainers in soul by our improvement of the affliction. Think how we have withered spiritually, and how justly God withers our comforts. It is a time to bring to remembrnnce, 1 Kings xvii. 18, improvable as a help to keep conscience tender. Job x. 2. I was not enough humbled under former convictions, and former rebukes. The Lord is righteous.

2. As to ourselves. If we have been long^rorr-ing, and not yet withered, we have reason to admire God's patience, that we are not cut down. Many

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are taken away in the midst of their days, and we yet spared. O despise not the riches of this forbearance, but improve it. If now flourishing and growing up, let us consult our true interests. It is morning with you, you are strong; learn some good lessons from this funeral. If this be so,

(I.) Be not vaifL Let thoughts of dying make you serious now, and then death itself when it comes will not be so apt to make you melancholy. It is a serious thing to die; be serious in your thoughts of it. Let this give check to the laughter of the fool, Eccl. xi. 9. Use yourselves to serious work, and serious company, and learn to be serious.

(2.) Be not proud. This is a humbling consideration : You know not how soon death may eome, and

change your countenances, and lay your bonou .1 the dust Where is thy beauty, and where thy ors^ ments, in the grave ?

(3.) Be not secure. Flatter not yoaiseives mitli the expectation of a long continoance here, whtx you see so many withered in the midst of ihmr growing up. Often think and speak of changes. Say ubl To-morrow shall be as this day, or chat your idobb-tain stands strong, Prov. xxvii. 1. Jam. iv. 13.

(4.) Be not dilatory in the great biuiDess of n-ligion. Put not off the great work, bot do tt n9s, lest death come and find it undone. This young nei said to those about him on his deatb-bed, I ban found praying hours the sweetest boursy and so viO you.

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SERMON I.

[Preached an occasion of a Public Fast, May IIth,

Isaiah viii. 12, 13.

Say ye not^ A confederacy, to all them to whom this people shall say, A confederacy ; neither fear ye their fear, nor be afraid.' Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread.

These words are part of a sermon preached at a time when the people of Israel were under the prevailing apprehensions of a foreign invasion from Syria, in confederacy with Ephraim, the ten tribes; see chap, vii. 1,2. and after that, an inroad made with a mighty force by Sennacherib, chap, viii. 7, 8. It is with reference to both these that the prophet does here comfort and direct the people of God. The work of ministers is not to direct the affairs of states, it is oat of their sphere; but to direct the graces of God's people, according to the various outgoings of God's providence. They are so to understand the times, as to know what Israel ought to do, 1 Chron. xii. 32. Observe,

1. His challenge to God's enemies, r. 9, 10. He does, as it were, throw down the gauntlet, and bid defiance to them and all their power: Come do your worst, with might or multitude; be your confederacies never so well formed, your plots never so deeply laid; though you bring into the field an army never so numerous, so well armed, so well disciplined, and so well paid; though yon be never so confident of success ; all this conduct, all this courage', will be so far from preventing, that it will but accelerate and aggravate your ruin. Thus with a holy bravery does he address the enemies, and teach the virgin, the daughter of Sion, to despise them, and to laugh

them to scorn, Isa. xxxvii. 22. It is a fruitless attempt, and will appear so at last. Now this assurance is grounded not upon the countenance of second causes, but the presence and presidency of the Almighty : God is with us,i,e, the cause is God*s, and he will own it. It notes not only his presence with us, but his taking part with us, as captain and leader, and one interested. Where truth, righteousness, and love are, there God is. Encourage yourselves with this : More are they that be with us, than they that be with them, 2 Kings vi. 16. If God be with us, infinite wisdom, power, and goodness are with us ; and then what can finite powers and policies do, 2 Chron. xxxii. 7, 8. Rom. viii. 31.

2. His counsel to God's people, in the text. It was generally a time of prevailing fear, and those fears dishonourable to God, disquieting to themselves ; and therefore he is here sent to help them against these fears. He speaks experimentally, having been himself instructed with a strottg hand. Those are likely to teach others effectually, that are themselves thus instructed. That word that comes from the heart will reach to the heart. That which he does here deliver to them, he says he had received from the Lord : see Isa. xxi. 10.

1. He dissuades them from a sinful fear, v. 12.

2. He directs them to a gracious fear, v. 13.

For the 1st. A dissuasion from sinful fear, which it seems was the way of this people, v 11. It was an epidemical disease, and men are apt to be carried down the stream. Say ye not, A confe'deracy. ThcFC words may be understood two ways :

I. Bo not associated in their confederacies. Do not join with those that, for the securing of themselves, enter into confederacy with the Assyrians, or any other foreign force; to which it seems many among them, through unbelief and distrust of God and their cause, were inclined. Now, do not thou join with them; say not, A confederacy, i. e. think not

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of a confederacy, do not go about to secure yourselves by any sinful leagues. We must take heed of joining ourselves in confederacy with any of the disturbers of the peace, and betrayers of the land, either out of restlessness of spirit, as those that are given ta change, or out of particular discontents, or fear of the enemies prevailing, or from any other base principle. Though sinners entice thee, consent thou not, Prov. i. 10. Meddle not with them that are given to change, Pwv. xxiv. 21. Approve yourselves the quiet in the land. Seek the peace of the nation. This is a caution of which I hope none of you stand in need. It is very hard to have any charity for those, who (whatever their pretences be) at such a day as this talk of making a captain to return into Egypt. Let not my soul come into their secret.

2. Be not afraid of their confederacies. Do not say, A confederacy, to or of every thing that this people say, A confederacy. It is an expression of their fear; they are generally seized with a panic, and talk of nothing but a confederacy^ —A plot, a plot; dismal i]ews,~Syria is joined with Ephraim. What will become of us ?—^Mustwe fight, or must we fly, or must we yield ? Thus their hearts were moved, ch, vii. 2. Do not you say as they say, neither fear ye their fear, i. e, that fear with which they fear, or objectively, that of which they are afraid. We must not be conformed to the fears of this world, Jer. x. 2. Fear not that with which they would terrify you, 1 Pet. iii. 14. Let neither the reports that are abroad, nor the common apprehensions that people have upon them, fasten any terrible impression upon you. Nor be afraid: the word signifies such a fright as causes a shaking and trembling, as ch, vii. 2. Neither fear you their fear; much less be so affrighted^ so some read it The caution is thus doubled the more to encourage them: compare Isa. \ii. 4.

Doctrine. That when the enemies of the church have sinful confederacies on foot, its friends should watch against the sinful fears of those confederacies.

1. It is no new thing for the enemies of the church to have their confederacies on foot. Hand joins in hand, and wicked leagues are made. Though the enemies be many, yet their name is Legion^ incorporated in prosecution of the same cursed designs, Ps. Ixxxiii. 3, 5, 7. The dragon and his angels are of one mind to give their honour to the beast, Rev. xvii. 13.

2. There is a lawful fear of these confederacies, which is to be allowed besides tliat which is natural, for Christianity is not stoicism. There is also a prudential fear; a fear of diligence, such as quickens to the use of lawful means; thus Jehoshaphat feared, 2 Chron. xx. 3. Just and rational fears are of use to sharpen endeavours.

3. But there is a sinful fear of these confederacies, which is to be striven against.

Show I. When h this fear of these confederacies sinful.

1. When it comes from an ill cause—^as distrust of God, and of his power and faithfulness. Examine if that be not at the bottom of it;—OTer-credulity of reports; believing every word; hearkening to every groundless surmise; mistaking the shadow of the mountains for men, and the sunshine upon the waten for blood. Or it proceeds from a conformity to tbe world, that wonders after the beast. Rev. xiii. 4. sab> scribing to their admiration,— Who is like the beast f When our fears arise from hence, they turn into sin: and there is nothing more subtle than the caose of our fears, and which is more commonly palliated with pretences; therefore search them to the bottom.

2. When it produces ill effects; when our fear gets the mastery of us, and plays the tyrant, not only over reason, but over grace; when it fills us, Isa. xxxiii. 14.

(1.) It is sinful when it confounds our spirits, when it puts the soul into disorder, and so disfits it for any duty; when we live in careful suspense, Luke xii. 29. When these fears unhinge our spirits, discompose our souls; when they fill us lyin^ down and rising up; when they deprive us of all self-possession ; then they are sinful, Luke xxi. 19.

(2.) When fear clouds our joy, it is evil. We should be always rejoicing in tbe Lord, and seek consolation in his promises; but when joy is damped by our fears of the confederacies of enemies against us, those fears are excessive. Jehoshaphat feared tbe invading enemy, and yet went singing to the battle, 2 Chron. xx. 21. It should not be in the power of any creature to hinder our delight in God, Hab. iii. 17.

(3.) When fear conquers our faith, and prevails to its discouragement, it is unseasonable. Faith is our shield, and fears are sinful when they snatch our shield out of our hand. Faith is our cordial, and fears are sinful when they render the cordial useless, as the fear of Peter when he was sinking, Matt, xiv. 30, 31.

(4.) When it clogs our prayers and endearoors; when it diverts us from our duty, draws us from God, deadens and distracts us in our duty; so that we have no heart to stir a step to help ourselves, or to run any hazards, or with any courage to encounter any difficulty ;—as Israel in Egypt, Exod. vi. 9. —much more when it puts us upon the use of sinful and irregular means; it is highly exceptionable.

Show 11. Why the friends of the church should not be afraid of the confederacies of the enemies of the church.

This fear is contrary to the will of Christ, John xiv. 27. It is opposed to the character of the saints, Ps. cxii. 7. It is against the law of faith and love, 1 John iv. 18. It is displeasing to God, who takes no pleasure in his people's torment. It weakens ourselves, discourages others, dishonours religion, and

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gives Satan great advantage. Sach are the evil effects of all prevailing fears. I would only suggest, that in this case it is very unreasonable, all things considered, that we should fear the confederacies of the enemies of the church.

1. We are sure of a good God, that can bailie their designs, and turn their counsels headlong; infatuate all their politics, and blast their devices. If wc speak of strength and wisdom, these belong to the Most High. God is with us, therefore fear not their fear. God sees not as man sees. Prevailing fear of man, evidences a prevailing forgetfulness of God, Isa. H. 12, 13.

2. We are sure of a good cause. If the cause of religion and of truth, the rights of kingdoms and the peace of nations, be a good cause, surely ours is so. Fear argues a distrust of our cause. The providence of God hath by amazing steps led us into the cause, and led us thus far in it; and he that has begun is concerned in honour to finish.

3. We are sure of a good issue at last. Though there may be some difficulty and struggle in the birth, yet there will be joy when the man-child is born. Though it may be long before the top-stone be brought forth, yet it will be produced at last. The gates of hell shall not prevail against the church.

For the 2nd. Wc are here directed to a gracious religious fear— Sanctify the Lord of hosts. Having showed us whom we should not fear, he here shows us whom we should fear. Fear is a stream that will have its course. The best way to keep it from overflowing and doing mischief, is to direct it into, and keep it in, the right channel. Such is our Saviour's advice, Luke xii. 6. This is to prevent their walking io the way of the ungodly, as Prov. xxiii. 17. The remedy against imitating sinners, is to be continually in the fear of the Lord.

Doctrine. That the gracious fear of God is a special preservative against the prevailing fear of man. The way to be delivered from the fear of the people of the world, is to be governed by the fear by which the people of God are influenced.

Show, I. What this religious fear of God is. It is often put in Scripture for all religion. The fear of the Lord is the beginning of wisdom, Prov. ix. 10. the first step towards wisdom. Job xxviii. 28. I shall understand it of that religious fear which has regard to God in reference to his church. When enemies are confederate, dangers great, and mighty things upon the wheel, then,

1. Sanctify the Lord of hosts himself. God is here styled the Lord of hosts, for the comfort of his people, who had many and mighty hosts against them, and few or none for them. It is an encouraging title, as Ps. xlvi. 7, 11. Luther's Psalm. Sanctify ;—as we are said to magnify him, not to make him holy or great, but to esteem him so. Behave towards him as a holy God. His holiness is his

most glorious attribute, Isa. vi. 3. The Lord of hosts.

2. Let him be your fear, t. e, the object of your fear. Do not fear these two kings, but fear God. God is called the/ear of Isaac, Gen. xxxi. 53.

3. Let him be your dread. It is repeated for the more emphasis, the word answers to that other, v. 12. and signifies properly, one that terrifies. Fear God more, and then you would fear man less. Now at such a time, when multitudes are saying, A confederacy, a confederacy,—to sanctify God, and to make him our fear and our dread, has these things in it.

(1.) To own his sovereignty. Acknowledge him as the director of all second causes, giving life and law to all their motions. See the most powerful instruments, when they appear most formidable, under his check. Acknowledge the Lord of hosts himself, without dependence upon any creature, nay, upon whom all creatures do depend. See what it is to sanctify God at such a time, Ps. xlvi. 10. Know that lam God, the sovereign ruler of all the creatures. Enemies are but the rod in his hand, Isa. x. 6. Every creatnre is what he makes it.—^now that th^ Lord is greater than all gods, Exod. xviii. 11.

(2.) To observe his outgoings. Take notice of him ; his wisdom, power, and goodness in all his motions. To sanctify God, is not only to acknowledge his universal sovereignty, but his particular agency in all events. This also coroeth forth from the Lord of hosts, Isa. xxviii. 29. not only the events themselves, but all the circumstances of events. He expects we should consider the operation of his hands, see the outgoings of our God, our King, Ps. Ixviii, 24; cvii. 43. God is sanctified when he is taken notice of, Hos. xiv. 9. Stand still and see the salvation of God, Exod. xiv. 13.

(3.) To dread his wrath. To sanctify him, and make him our fear, is to stand continually in awe of him, filled with an apprehension of his terrible majesty displayed in his providences. If the power and anger of a mortal worm be so formidable, and his resentments threatening, what then is the power and anger of the great Jehovah, the God to whom vengeance belongs ? Ps. Ixviii. 35. When God answers in terrible things, it is in righteousness, Ps. Ixv. 5. see Ps. Ixxvi. 7, 8. The providences of God are compared to the giving of the law upon Mount Sinai, Hab. iii. 3, &c. When Sennacherib invaded Judah, this was the lesson to be learned, Isa. xxxiii. 14. Who among us shall dwell with the detoxtring fire ?

(4.) To depend upon his mercy. The fear required, is not to drive us from him, but to draw us to him. God is sanctified when he is tru.sted by our confidence in him. We declare that we believe he is a holy God, for his holiness is the foundation of his covenant, Ps. Ixxxix. 35. Those that fear God,

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and those that hope in his mercy, are joined, Ps. cxlvii. 11. At such a time rely upon God for preservation and deliyerance. Cast your cares and fears upon him; leave all in his hands; faith glorifies God, Rom. iv. 20.

(5.) To admire his counsels. Sanctify the Lord^ ]. e. praise and magnify him; speak of his glorious outgoings with wonder, especially in your praises fasten upon his holiness^ as Exod. xv. 11. give him the glory of that attribute, his purity and freedom from sin, giving no countenance to iniquity, pleading a righteous cause, performing his promise. This is sanctifying God ; and this must be done with a very awful reverence of that God with whom we have to do; convinced that onr praises are no additions to his glory.

(6.) To acquiesce in his disposals. To sanctify God at such a time, is to submit to him without objecting: Be silent, O allfietk, Zech. ii. 13. Not disputing against, but silently submitting to, the methods of God's government We then make him our fear, when we dare not except against any thing that he does : see Hab. ii. 20. It is not for us to prescribe to God, or to arraign the methods he takes, Zeph. i. 7.

Show, II. How this would preserve us from sinful fears of the confederacies of the enemies of the church. To sec and be affected with the greatness of God, would help to discover to us,

1. The enemies' pomp eclipsed. Man appears great, till he comes to be compared with God, and then all his glory vanishes as the twinkling of the glow-worm before the noon-day sun. They have then no glory by reason of the glory that excelleth. An awful sight of God in his greatness would dazzle the eyes to all sublunary glory, and then that great pomp which is apt to strike such a terror appears but vain show. Acts xxv. 23. ' 2. The enemies' power restrained. The more we stand in awe of God the less we shall fear men, because men are but the staff in his hand. God has them in a chain, he has a hook in their nose, Isa. xxxvii. 29. their power is a limited power: see Neh. iv. 14. When we are enlargingthe occasions of our fears, and representing them dreadful, then keep up great thoughts of God. Think not so much what enemies can do, as what they cannot do, Luke xii. 4, 5. Why shouldst thou be afraid of a man that shall die, Isa. Ii. 12, 13. Enemies are high, but there is one higher than they are. The more God is sanctified by us, the more we shall be satisfied in God.

For application* Let us apply this,

1. To our particular interests, especially the concerns of our souls. It is the sum of all practical religion, to sanctify the name of God, and to make him our fear. Learn this lesson, and put it in practice every day in every thing. Keep up a holy Olial

fear of God continually; a godly fear. Let this mk you. Maintain an awe of God upon yoor spirits. Be frequent and serious in holy adorations of God. and let your affections and actions be answerable. Devote yourselves to the fear of God, Ps. cxix. 38, Walk in the fear of the Lord, Acts ix. 31. God is sanctified by the spiritual and holy worship aiui conversation of those that profess to be near to him. You pray that God's name may be sanctified, act accordingly. God must be sanctified in eveiy prayer. Lev. X. 3. Making God our fear would restrain as from sin, Ps. iv. 4. Neh. v. 15. it would constrain us to duty, 1 Sam. xii. 24. In reference to all yoor personal affairs, set the Lord still before yon. Make God your fear, and you would not be so apt to fear losses, crosses, and the wrath of man.

2. To the public concerns of the church, and to those the occasion of the day does especially call oar thoughts. I hope you do concern yourselves in these things. It is not all one to you whether Christ's kingdom and interest sink or prosper. Your hearts are trembling for the ark; are they not? Let not that trembling prevail too far. My errand to yon to*daj, is to say. Fear not. You hear great talk of the power of France, and their designs against us of this nation, to bring us again into slavery, to re-enthrone popery and tyranny, Isa. vii. 6, &c. Well, be not afraid of the Assyrian, Isa. x. 24. He strong and courageous, 2 Chron. xxxii. 7. Though you see others afraid, tell them you know better things, and do not walk in the way of this people.

Direction 1. Keep in with God. Fear came in with guilt. Gen. iii. 10. The sinners in Sion are afraid, Isa. xxxiii. 14. afraid where no fear is, Ps. liv. 5. Guilt puts an edge upon our fears. Make yoar peace with God every day. When foul weather and an evil conscience meet together it goes hard. It is the pardoned upright soul tliat can look danger in the face without change of countenance, Isa. xxxiii. 15, 16. He that walks uprightly walks with a holv humble conGdence, Prov. x. 9.

2. Keep out false reports. If we hearken to every story that is brought us, we shall soon see the ruin of our hopes. The most credulous are the most fearful. It has been the cursed policy of France, by lyinj? stories to propagate fears, and by them to betray the succours that reason offers: compare Neb. vi. 6—13. Those that are naturally fearful, are apt to catch at any thing that will gratify their distemper.

3. Keep down the workings of an un.sanctified fancy. When we allow our hearts the liberty of meditating terror, we create bugbears to ourselves, and then frighten ourselves at the view of them; and therefore learn to correct the extravagances of yoar fancies. Keep thy heart with all diligence.

4. Keep hold of the promise. Do not build yoar hopes upon the smiles of second causes, but upon the word of promise. Live upon that, even then

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;n subseqaent events seem to cross it. Ag^ainst e believe io hope, Rom. iv. 18. that is God's r of trying faith.

. Keep ap prayer. Prayer is the great remedy fear. Abide and abound in that dnty. Do not ik yoar praying work is done, when the public k of a fasting day is over. Continae praying the peace of Jerusalem. Let fear strengthen fer. Gen. xxzii. II. and prayer will weaken fear, e God no rest till he establish, and till he make isalem a praise in the earth, Isa. Ixii. 6,7.

SERMON II. Preached July 12/A, 1093, oh occasion of a Public

Isaiah xlii. 21, latter part. He wili magnify ike law, and make ii konourahle.

I whole word of God is of use to direct us in jrer; and we have great need of such direction; the truth is, we know not what to pray for as we ht, nor could we expect to succeed, did not the rit in the word, as well as the Spirit in the heart, I help our praying infirmities. But one special i of direction in the word is the promises, from ch we must derive matter for prayer, both in re-nce to public and personal concerns. Promises not designed to supersede, but to regulate, excite, encourage, prayer : see Ezek. xxxvi. 37. It is d for us to know what to expect. God has in his d told us, not only what he expects from us, but it we may expect from him, and to this, faith in ^er is to have a regard. As to public affairs, lid you know what God will do, and conse-ntly what we are to desire, it is this,— he will mify tke law, and make it konourahle. Some notice he various readings and senses of the words may be unprofitable.

. Some read and understand it as an account of it God had done; the favours he had bestowed n the people of Israel, whom the prophet had n reproving and threatening for their idolatry, idncss, and obstinacy; an aggravation of which, I the distinguishing kindness of God to them. 1 thus they read it as setting forth, t.) The root of that favour. The Lord was well tied for his riphteotisness* sake, i, e. God had a sect and favour for them, not for the sake of any lit of their own, but for the sake of his own right-sness, t. c. his faithfulness to his promise made heir fathers; see Deut. vii. 7,8. because he would »rove himself a covenant-keeping God. Into this must resolve all the divine favours; all the plea-e God takes in his people, their persons, and their

performances, which is otherwise unaccountable. It is for his righteousness' sake, for the sake of his goodness and his promise. He is pleased with them because he has said he would be so; loves them, because he said he would love them. Or, for the sake of Christ's righteousness, which is called the righteousness of God. That is the foundation of all our acceptance with God, and therefore of that only we must make mention, Ps. Ixxi. 16. Eph. i. 6. 1 Pet. ii. 6. God is not well pleased with sinners, but for the sake of some righteousness, something to satisfy divine justice, and to answer the demands of a broken law.

(2.) The fruit of that favour, in what particular instance it appeared, even in giving him the law. Some understand it thus; Tke Lord was pleased for tke making of him, i. e. that people, rigkteous, to give kim a great law, to make kim illustrious: —and so we have

The great design of God in giving him the law; it was to make kim rigkteous. Though we cannot be justified by tlie law, yet we may and must be sanctified by it The design of the law is to destroy our sins, and to produce in us a conformity to the will and likeness of God.

We are also led to observe the excellency of the law. It is a great law. It is full of precepts and rules. It Is a law about great things, Hos. viii. 12.^ the love of God and our neighbour, the ordinances of worship, the preservation of peace, the reformation of the heart and life: these are great things, no trifling matters, it is a great law, for great things depend upon it,—our everlasting condition. Others take this view of the passage, God dcligkted in kim for kis righteousness' sake, ke magnified kim witk his law, and dignified kim. God did the people of Israel this great honour, to give them his law. Considering whose law, what kind of law, and hon^given, it was a distinguished honour to them to have it: see Deut iv. 7, 8. Note, It is a great honour and dignity to have the law. When God would magnify and dignify his people Israel, he gave them his law.

It is an honour to a people to have the law in their books, to have it among them. He has not dealt so with other nations, Ps. cxivii. 19,20. This was one of the peculiar privileges of Israel, Rom. iii. 2. Where ordinances are, there the glory dwells, Ps. Ixxxv. 9. When they are parted with, the glory is departed, 1 Sam. iv. 22. God promised Abraham to make his name great, and he did it by giving the law to his seed, so making them a peculiar treasure, and a kingdom of priests to himself, Exod. xix. 5, 6. This is the honour of England, that we have Bibles, and have them in a language we understand: see Deut. xxxiii. 2—6.

It is an honour to a person to have the law in his heart. God dignifies a soul when he puts his law into it. The yoke of Christ is an honourable yoke.

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The greatest of men need not be ashamed to wear it. The greatest preferment is to be Christ's humble servant. This honour have all his saints, they are magnified and dignified with his law. His secret is with them that fear him, and he will show them his covenant. Take up with nothing short of this honour; be ambitious of this preferment. It is the greatest shame to be without the law of God, as it is the greatest honour to be under the law to Christ Receive his law, with the whole heart.

2. We read it as an account of what God would do for the future. The people of Israel are described, V, 20. as a provoking people, and, v. 22. as a miserable, oppressed, ruined people. They might think, surely in all this God will be very much a loser; what will become of his honour ? Let them leave this to God ; he is well pleased for his righteousness* sahe. Their ruin is the manifestation of his justice and righteousness, therefore he is well pleased; he is comforted in it, Ezek. v. 13. Not for their ruin' sake; for it is no pleasure to the Almighty to afflict, much less to destroy; but for his righteousness' sake : that all the world may observe tlie impartiality of his justice, Amos iii. 2. And he will be no loser in his glory at last; he will magnify the law. If they will not magnify the law by their obedience to it, God will magnify it himself, by punishing them for their disobedience. One way or other, sooner or later, God will have honour, he will be sanctified, Lev. X. 3. This may be understood,

(I.) As the counsel and purpose of God. This is that which he has determined, in which all providences centre.

(2.) As the comfortable expectation of the saints. It may be taken as spoken by the prophet, pleasing himself with the thought, however things go, he will magnify the law: this is that in which the Lord is well pleased; and if he be pleased, wc have no reason to be displeased.

Doctrine. That that which is the purpose and design of God, with which the desires and hopes of all the saints do concur, is some way or other to magnify the law, and to make that honourable.

1. Explication 1. By the law here, I understand the whole revealed will of God concerning man's duty and happiness ; the prohibitions and precepts, with those promises and threatenings which are the sanctions of the law. The law is taken for all the Scripture. It is a law-book. It is given by inspiration of God, as the great Lawgiver. The gospel is called a law, Isa. ii. 3. the law of faith, Rom. iii. 27. the law of the spirit of life, Rom. viii. 2. the law of liberty, James ii. 12. and concerning that many understand the text. Look upon the gospel as intended, not only to save us, but in order to that, to rule us. We must obey the gospel.

2. By the magnifying of this law, I understand God's doing of that in his providence, which declares

and proves the greatness of the law. The law is \ great law, but he magnifies it when he makes it y appear great; as God himself, who is infinitely grr<£t, is yet said to be magnified, Mai. i. 5. He is said to jnagnify his word above all his name, Ps. cxxxtiii. 2. above all other things by which he has made hin-self known. He magnifies the authority and traib of the law, its power and efficacy, and its righteoQ»-ness. The honour of the law is, to be obeyed, to command and direct: when it is so, then he makes in honourable. It is the honour of the law to be clear and plaiuj to be so reasonable, as to be above dispute or objection. When God's law appears tfaoi. and is accepted and submitted to, then it is made honourable.

3. I say, this is the purpose and design of God. We know not the purposes and designs of God^ further than as he is pleased to make them knows to us. They are secret in their particular movemenu, but clear from the word in their general tendency.

(I.) This he will do at last Shortly he will magnify the law, when he will make it the rule of judj;-ment at the great day. This book shall be opened. Rev. XX. 12. not only the books of men's consciences and God's omniscience, as records of fact, but tlie books of the Old and New Testaments, as records of law: see Rom. ii. 16. James ii. 12. However nov the law is despised by the atheists and profane ones of the world, as an antiquated statute, the day is coming, when it will be magnified in the eyes of all the world, and by it the doom will be passed concerning the eternal state of those that now despise it. The book of the law seems now to be lost with many, they live as if there were no such book, bot then it will be found. The great rule of judgment you have in the gospel law: see Mark xvi. 15. 16. These words shall judge us, see John xii. 48. Then this despised gospel will be honourable. When heaven and earth shall be dissolved, this word shall, abide, Luke xvi. 17. Matt. xxiv. 35. and then iti will appear great. It will then be the honour of thia evangelical law, that it will be strictly exccutcdL It cannot be evaded, escaped, contradicted, or charged with injustice, as men's laws often are,—weak, or defective, or unjust, which make them dishonourable. Every sinner's mouth will be stopped with the acknowledgment, and every saint's mouth opcnedi with the admiration, of the equity of the law, and ol all the proceedings upon it

(2.) This he is doing every day. This is the tendency of all events ; so I understand the text. He will in the course of his providence magnify the law. Would you resolve the difficulties of pro* vidence, and know what God is doing ? It is thi% he is honouring his law. The great things that did: has in store for his church in the latter days, are ai^ summed up in this,

4. With this the desires and hopes of all the saintil

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cur. This is that which God will do, and this is : which the saints would have done ; for the ex-tations of the saints are grounded upon and ied by the word which God has spoken. I come, h Christ;—Come,saith the church, Rev. xxii. 20. that are sanctified and renewed after God's ge, will and refuse as God does. They are well sed with that which he is well pleased with. l*s glory is the great comfort of God's people. It pecial comfort to ministers that arc complaining, he prophet here, that people do not observe what ^' say, that God will magnify the law for all this, . Iv. 10, 11.

1. I would show more particularly, in what in-ices the great God docs, and will, magnify the ' and make it honourable; bring credit to the gos-, 2 Cor. iii. 10, 11. and to the Scriptures.

. In the convincing of gainsayers. When the orance of foolish men is put to silence by the iftr of the word, then the law is magnified: see 'or. xiv. 24, 25. Acts vi. 10; xviii. 28. It is si-ced by the plain and powerful efficacy and energy the word. When those that have espoused and up errors against truth, are convinced in their ^sciences that they are in the wrong, then the rd is made honourable. Many instances there ve been of this, and more will he, when thousands all be slain, t. e, a multitude of prevailing errors, ffled and borne down by the sword, out of the )uth of Christ, Rev. xix. 21. When truth gets >und, and error loses, by the plain preaching of 3 word without secular force, here is the law tgnified.

2. In the conversion of souls, and much more of lions, the law is made honourable. When it is ghty, through God, to the pulling down of strong Ids, 2 Cor. X. 4, 5.—when a great harvest of souls gathered in to Jesus Christ,—when many are turned )m darkness to light. Acts xxvi. 18.—when great incrs are changed, the strong man armed dispos-sscd,—^whcn the word of God grows and prevails ightily. Acts xix. 20.—when it appears quick and iwcrful, Hcb. iv. 12.—then is it magnified. This is 9rk that God is carrying on in the world, and will bile any of the elect remain uncalled, though some-nes it seems to pause. God has a remnant among :ws and Gentiles, he has other sheep that must be ought in, and in this he magnifies the law. We low not what tendency present events may have wards honouring the divine word. -

3. In the carrying on of the work of national re-fmalion. As far as truth gets ground against error; le purity of ordinances against idolatry, supcrsti-on, and corruption in ordinances; and a gospel way ^vorship is established; so far the law is magnified: >e word being the rule of faith, worship, and prac-ce. This is work that God will do, though there be ifficulty in the way of it, and great opposition given

to it, and it may seem sometimes to stand still, or to go back. When it is carried on by the powers, and policies, and laws of nations, then the law is magnified. When kings are nursing fathers, the kings of the earth bring their glory and honour to the New Jerusalem, Rev. xxi. 24. When it is carried on by unlikely instruments, as by Luther, in Germany, and here in England, by Edward VI. and queen Elizabeth. Not by might nor by power, Zech. iv. 6, 7. Here is the law magnified. The more of God the less of man.

4. In the composing of the divisions an^brcaches of his churches. Nothing does more reflect upon the law of Christ, and make it dishonourable, than the divisions that are among Christians. God will find out some way or other for healing; he will pour oil into these wounds, Isa. xi. 6, 13. they all shall be one; and that will magnify the law, and retrieve the credit of Christianity. As far as formality, and bigotry, and imposition go out of request, so far there is a direct tendency towards this healing work. He has said it, and he will do it, that the Lord shall be one, and his name one, Zech. xiv. 9. There shall be one heart, Jer. xxxii. 39. Ezek. xi. 19. It must be done by the law of love, which will thus be magnified, not by compulsion.

5. In the correcting of his own people when they ofiend him. This God will do for the honour of his law, lest it should savour of partiality. Those that are near to him, must not go altogether unpunished. Judgment begins at the house of God, 1 Pet iv. 17. The tokens of God's displeasure against those that profess relation to him, make the word honourable. Never was the law so magpiified, as it was in the death of Christ: see Numb. xiv. 20, 21.

G. In the confounding of all his implacable enemies. The man of sin is to be consumed by the breath of Christ's month, t. e. the preaching of the gospel, 2 Thcss. ii. 8. When the everlasting gospel is preached, Rev. xiv. 6. presently Babylon is fallen, is fallen, v. 8. This is for the honour of the law; when the walls of Jericho are thrown down with the sound of rams' horns, and the Midianites defeated with lamps and earthen pitchers. This God will do: the law shall be honoured with the victory, over all those that fight against it and oppose it; it will be a burthensome stone, as the ark to the Philistines.

7. In the comforting of all the Lord's people under their greatest trials. The law of Christ has been, and will be, greatly honoured by these experiences of the saints, Ps. cxix. 64,92. This has borne them up under great sufferings, has been their stay, their cordial, their song, and it will be so more and more. God will magnify the law, by bringing his people to rest themselves upon that, to seek their comforts and hopes from the Scriptures.

8. In the concurrence of all events to the fulfilling of the Scriptore, especially the prophecies and pro-

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mises that relate to the state of the church in the latter days. This will be to the honour of the Scrip-tares, that no word there shall fall to the ground. Providence is the transcript of the word; as we have heard, so have we seen, Ps. xlviii. 8. God will make good every word that he has spoken, he will be known by his name Jehovah. David has it often, Ps. cxix. According to thy word. All that God does is that the Scriptures may be fulfilled.

Use 1. If this be so, that God will magnify the law and make it honourable, then what are we to think Willi become of those that vilify the law, and make it contemptible ?

(1.) In doctrine : as the papists, that set up another guide, another rule, in opposition to it They vilify the law by making its authority to depend upon the authority of the church, without which, they will tell you, they regard it no more that iEsop's fables. They set up human traditions to be received with equal veneration. The very soul of popery consists in a vilifying of the Scriptures.

(2.) In practice. Those careless and profane persons, by whom the great things of the law are counted as a strange thing, that slight their Bibles, despise the commandment of the Lord. The language of every wilful sin is against the law, 2 Sam. xii. 9. They who speak contemptuously of prayer. Job xxi. 14,16. and of the Uble of the Lord, Mai. i. 12—14. despise his word. The world is full of atheism. Religion is made a matter of ridicule, and the professors of it are trampled upon with the greatest scorn, Lam. iv. 2. Those that do thus you sec are walking contrary to God, Lev. xxvi. 21. fighting against God, Acts V. 39. You may read what they are doing, Ps. ii. I—3. and you may see there what will bo-come of them.

They will be defeated. It is a vain thing, v. 1. God shall laugh at them, v. 4. It is to no purpose to vilify that which God will magnify, for sooner or later God will bring all the world lobe of his mind. The truth is great, and it will prevail.

They will be destroyed if they continue in it. He will speak to them in wrath, v. 5. The attempt will be to their own ruin. They shall be lightly esteemed,

1 Sam. ii. 30. They shall have their faces filled with everlasting shame and contempt, Dan. xii. 2.

2 Thess. ii. 10—12.

2. If this be so, it speaks comfort and encouragement in referenee to public affairs. This is good news to all the Lord's people, that'God will magnify the law. Let us believe this word,

(1.) When we are grieved at the abounding of sin, and the great contempt of God's law. All that love the law cannot but be so, Ps. cxix. 53, 136, 158. It is comfortable to think, that for all this God will magnify it, whether you and I live to see it or no. I do not doubt but the Scriptures will be more in credit than they now are; and then the wickedness

of the wicked will oome to an end. Those tbat sid^ with the law are certainly on that side that will pr^ vail at last, in spite of all opposition. Who sbafi live when God doth this ?

(2.) When we are perplexed with dark and intri-cate providences, wheels within wheels, sometima moving backward, we know not what to make of things, and are perfectly at a loss what God is about to do with us. Let this comfort us, that all these events are tending towards the magnifying of tbt law. The Scripture is in a course of falfilment, the kingdom of Christ is in its establishment, and bis conquests in their progress. Rev. vi. 2. Wliea the mystery of God shall be finished, we shall see an agreement between the providence and tbe prophecy: see Rev. x. 7. The remembrance of tbe security of the church of God, may comfort his people while reflecting upon the power and malice of tbeir foes, Isa. xiv. 32.

(3.) When our expectations are disappointed, as to temporal deliverances, we may be satisfied tbat God will magnify the law and make that bonoarable; and then it is no matter what becomes of as, though we be trampled upon, and be as nothing; see Isa. XXX. 20, 21. The glory of God, and tbe honour of his law, shoulc^ be preferred before any other concern whatsoever: see Zeph. iii, 12,13. God Is mas:-nifying the law by this ; teaching us to magnify that more, and other guides and confidences less. God will be sanctified in those that are about him.

3. Let us endeavour as far as we can to magnify the law, and to make it honourable; let us concur with God in this good design.

(1.) Put a high esteem upon the law of God. Place it among your chief privileges. Esteem it more than riches, Ps. cxix. 72. than pleasure, Ps. xix. 10. than necessary food, Job xxiii. 12. Boy the truth; part with any thing for it. King Edward VI. would not tread upon a Bible. Know whose law it is, and what kind of law, Rom. vii. 12, 14. Do not think meanly of the Scripture, or of any part of it.

(2.) Attend to the reading and hearing of it, with all reverence and readiness of mind. Look upon the Scripture as no ordinary book ; receive it as tlie word of God, 1 Thess. ii. 13. Acts x. 34. What saith my Lord unto his servant? Speak, for thy servant hears. Make it to appear that you do indeed magnify the law; not sleeping, gazing, or whispering while it is preached. See how reverently the law was to be received, Exod. xix. 10, 12.

(3.) Let the law of God have a place in you, the innermost and the uppermost place. The greatest honour you can do the law, is to let it dwell in you richly. Col. iii. 16. Get it written in your hearts. Set it as a seal there. Hide it there, Ps. cxix. 11. in your understandings, memories, and affectioDS. Love it dearly; meditate in it, Ps. i. 3.

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:.) Let all your words and actions be kept in a $tant coDformitj to the law of God. Be ruled t in every thing. Let the law of God command r thoughts, year tongues, your time, and your te. Make it your coansellor, and your com-ider.

k) Do what you can to advance the credit of the with others. Aim at this in your respective tes in your families, and among your neigh-rs. Take all occasions to speak in honour of the iptures. Bear your testimony against sin, and serious godliness. Lead others to love the law ;od.

>.) Since we can do but little towards the magni-g the law, let us be earnest with God in prayer, : he will do it himself. It is the scope of the first c petitions of the Lord's prayer. He can make law honourable, and he will do it. Father, glo-tby name, is an answered prayer, John xii. 28.

SERMON in.

Preached June 10,1702, on occasion of the Public t upon the declaration of war against France and

rin.]

Jeremiah xiv. 7.

sord, though our iniquities testify against us, do thou it for thy name's sahe-

B prophet is here praying for those against whom prophesied, and yet not guilty of any inconsist-y with himself. As God's messenger he prophe-1 against them, but as their friend he interceded them. Thus God himself reveals his wrath inst all ungodliness and unrighteousness of men, I yet has no pleasure in the death of sinners. 1 had told him before, it was to no purpose to y for them, ch, vii. 16; xi. 14. The decree was le forth. And yet he does pray for them; not in dis-dience to God, for that, though expressed as a hibition, was only intended to show the deplora-Qess of their case; that they by their sins had h forfeited their interest in his prayers, and did ^wise defeat the success of them. But Moses in-iedcd for Israel, even after God had said Let me 1^ Exod. xxxii. 10, 11. The case of a people is y sad, when the prayers of God's prophets for m are restrained. But as he continued to pro-'Sy to them, who would not hear him speaking 01 God to them, so he continued to pray for them, 0 by their sins hindered the success of his speak-: to God for them. Thus he made good two of his >ca!s which he had occasion afterwards to make; 'S eh. xvii. 16. Neither have I desired the woful f; the other, ch, xviii. 20. / stood before thee to

speah good for them. This prayer has reference to a double distress, which the people were now in; two ot God's sore judgments were with them.

1. They were engaged in a war with a potent enemy, so that abroad in the field Che sword devoured, v^ 18.

2. They were threatened with famine, v. 1. God had withheld the rain from them. With this also God "has threatened us; but his remembering mercy in the midst of wrath in this matter, is an encouragement to us to hope that, in the other, he will not deal with us as our sins have deserved. In the midst of the melancholy description of the judgment, he thus turns to God: and well it is for us that we have a God to go to in every exigence. In the text here is,

1. A penitent confession of sin, Our iniquities testify against us; t. e. they come in as undeniable evidence against us, which we cannot gainsay. The matter is plain, for our hachslidings are many and plain. He includes the iniquities of their ancestors, V, 20. though it be so; intimating that this was a thing that made against them, and that discouraged their prayers and hopes.

2. A pleading prayer for mercy, Do thou it, even that of which we have need ; that for which we are waiting upon thee. Lord, do thou it for thy name*s sake. This reaches both the designs of the appointment of this fast, which is, to humble ourselves for our sins, and to implore God*s blessing on our arms, Src And I would willingly speak what is apposite, not only to the work, but to the whole work, of the day, in its day.

I. I shall observe some things from the text, 1. For our assistance in repentance and humiliation. This is the first work in our conversion to God. and ought to be our daily work in our walking with God. The life of a Christian ought to be a life of repentance, as well as a life of faith; for the best saints, while in this world, must own themselves sin* ners. Here is^a concise confession. Our iniquities testify against us. The prophet puts himself into the number, being one of them: and who can say, I have contributed nothing to national guilt? when we know we have all sinned.

Doctrine. True penitents see their iniquities testifying against them. Our sins are witnesses against us.

1. They testify, for they are plain and evident; what they say against us is not whispered in a corner, but is testified; not found by secret search, Jer. ii. 34. but graven upon the horns of our altars, Jer. xvii. 1. Sin has a voice crying in God's oars, and testifies what it has to say. Conscience, by which it gives in its evidence, is instead of a thousand witnesses ; hence we read of the testimony of conscience.

2. They testify against us, bsb, witness against a man in a cause. Our sins are witnesses against us

FAST SERMONS.

in many cases. Sin is against us, as well as God. Every sin in the guilt of it is Satan, an adversary to ns. It is called in as a witness, to answer against us, to disprove and overthrow our pleas.

(1.) If wc boast of ourselves and our own excellences, our iniquities testify against vs. They are witnesses against our pride and self-conceitedness, and disprove the high opinion we are apt to have of ourselves, and lay us low. Conviction of sin does for ever exclude boasting. Do we value ourselves upon our wisdom ? Our iniquities arc evidence against us, and prove us fools. Never let the wise man glory in his wisdom for the world, since the wisest know how foolishly they have done for their own souls. Are we proud of parentage or clothes? Our sins prove us vile in our birth, and naked to our shame. Rev. iii. 17. This is a humbling testimony against us— what have we to be proud of, that are convicted lepers, and convicted rebels?

(2.) If we trust to our own righteousness, and insist upon innocency as our plea, our iniquities testify against us. If we plead Not guilty, and say we have not sinned, behold clouds of witnesses appear against us, and confront us. Does not thy own heart know that thou art the man ? Is not the matter of fact plain against thee? see Jer. ii. 23, 25. Hence sin is said to be set in order, Ps. 1. 21. as witnesses set in order before the prisoner.

(3.) If we build our hopes for heaven upon our privileges and performances, our iniquities testify against us. Do we claim heaven as a debt ? Our sins show the vanity of our claim, for they are a forfeiture for which none of our good works can atone, or take away. Our iniquities are as the cherubim with the flaming sword, Hos. vii. 1. Our sins are as a partition-wall, and keep good things from us. Do you cry. The temple of the Lord ? What means then our disobedience t

(4.) If we quarrel with God, as dealing unjustly or unkindly with us in our afflictions, our iniquities will testify against us, and vrill witness to our face, that we deserve what is laid upon ns, and a thousand times more. These are witnesses thtit justify God in all that is brought upon us, and prove that he has done right, Neh. ix. 33. If we accuse God, these are witnesses that will answer us, and will tell ns wc are punished less than our iniquities deserve.

Infei*enee 1. If our iniquities testify against us, •let us then by true repentance testify against them, and against ourselves because of them. This becomes us upon a fast day, to judge and condemn ourselves ; to take shame to ourselves; and own that we are no more worthy to be called God's children.

2. Let us fly to Christ and the Spirit to testify for us. Thou shalt answer. Lord, for me. The blood of Christ speaks for us as our sins speak against us, and it speaks better things than that of Abel: this purges and pacifies the conscience. Christ is an advocate

against the accusations of sin, to take oflT tbe forct of the evidence; the Spirit is a witness for us, a witness in us.—-1 shall observe some things*

2. For our assistance in prayer and sopolicatiofi. Though our sins testify against us, yet we are encocH raged and imboldened to pray, Ps. lxv.3. Tbou^ we have provoked thee to do nothing for us, but all against us, yet do thou it; give the mercies for which we are waiting upon thee. We are here taught,

(1.) To refer ourselves to God in prayer; Do thcu it, I. e. do with us as thou thinkest fit. It is not £t for us to prescribe to infinite wisdom and sovereignty, but as David, Here I am, 2 Sam. xv. 25. l>o thou it, metbinks,is like that, Isa. xlvi.4. I am he. Not, Do thou it in this way, at this time, by this inslramcnt; but, Do thou it: see Judg. x. 15.

(2.) To take our encouragement in prayer from God only—For thy name'^s sake. God^s name is all that by which he has made himself known. And wf know him by his name, not by his nature. Wc havr leave to plead, and this is the best plea—Not/or cur sake.

Doctrine. In pleading with God for mercy, the best plea is, for his name's sake. This is ui^ed not to move God, but to encourage ourselves and one another. This plea is insisted on, v« 21.

Do thou that which will be most for thy glory; do as thou seest will tend most to thy own honour; or

Do this For thine own glory's sake. But what is this name of God which we may insist op on ?

1. For thy mercy's sake; for when God woold proclaim his name, by that attribute he proclaimed it, Exod. xxxiv. 6, 7. We have no merit of our own. or our land's, to plead, but it will be for the glory of thy mercy to save by prerogative. God's reasons of favour are fetched from within himself, Hos. ii. 14.

2. For thy promise' sake: see v. 21. Do not hretJt thy covenant. God has given ns his word, on which he has caused us to hope, and as far as the promise goes, our faith and prayer may go. This may be pleaded as to personal and public mercies, tbe word on which he has caused us to hope, Ps. cxix. 49. See 2 Chron. xx. 9.

3. For thy interest's sake in the world. Tbe honour of his name is the great concern be has upon earth. Do it to prevent the reproaches of the enemy, that will reflect on thy name: see Exod. xxxii. 12. Num. xiv. 13. Dent xxxii. 27. Joshna vii. 9.—to promote thy kingdom, and that thou mayst be attended with the praises of Israel.

4. For thy Son's sake. In him especially he has made himself known, and we are to pray for his name's sake, the sake of the Anointed, Ps. Ixxxiv. 9. Dan. ix. 17.

II. I shall endeavour to apply the text to our work this day, and the occasion of this solemnity,— Though our iniquities testify against us, do thou it for thy name's sake.

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Show, I. What it is we would have done. What is it for which we come together this day ? I hope we do not cry, as froward children, for we know not what: ^weshoald have a clear and distinct knowledge of the mercies we ask.— Do than t<. What would we have God to do ? We must not come to him with covetous and ambitions prayers, nor have we any warrant to pray that our land may be the head of a universal monarchy, and all kings and nations be tributaries. W^hen the Most High separated the sons of Adam, lie designed no other universal monarchy but his own. Nor do we come with cruel and revengeful prayers: we do not say. Do thou make the nations that are agasnst us fields of blood and ruinous heaps. We wish not the misery of any part of mankind, nor hurt to any man. But what then ?

(I.) We pray that the just rights of nations may be vindicated and maintained. In these things our eyes are to God as the King of nations, the God that doth righteously. Do thou this, appear against the bold and threatening power which transcribes the measures of the king of Babylon, Isa. xiv. 16, 17. The sword is drawn in Europe for the securing of tlie ancient landmarks, and the preventing of further encroachments; for the enslaving of nations has a manifest tendency to the ruin of religion and virtae. liOrd, do this.

(2.) We pray that the suffering churches abroad may be delivered; for they are our brethren, that join with us in protestations against popery, and suffer for doing so. Lord, let not the rod lie always upon them, nor the enemy insult for ever. Though this be not the ground of the war, yet if God give success, we would hope this might be one good effect of it, and that it would strengthen the pro-testant interest.

(3.) We pray for the peace, safety, and prosperity of our own land. We engage in a war abroad to prevent the bringing of it into our own borders. Do thou it, give success to our forces abroad, and be a guard upon our own land. This must be God's doing, or it will not be done. Fleets and armies, statesmen and counsellors, generals and admirals, are what he makes them, Ps. cxxvii. 1. Unless God take our part, and come into the alliance, we can expect no success.

(4.) We pray for the flourishing of true religion and godliness among us, by the suppression of vice and profaneness, the preservation of liberty, the abounding of ministers, for our unity and strength, victory over atheism, error, and all other evils.

(5.) We pray for the entail of the gospel, and the peaceable enjoyment thereof, upon our posterity after us. What benefit we enjoy by our predecessors contracts a debt to our successors. What is committed to us we should transmit to them, as a treasure. Lord, do thou this; thy mercy is from generation to generation, let this fruit of thy mercy be so too.

4 M

This is one of the cares of the present day,—to preserve the succession in the protestant line; for we have found the danger of a popish prince. Lord, do thou these things, in thine own way.

Show, 2. What is our great discouragement as to these things,—that our iniquities testify against us. This is the great discouragement—we are a sinful people. This is a day proper for the searching out of the accursed thing in our camp; the matter is plain.

(1.) We feel the effects of our iniquities; the Lord's voice would not cry to us as it doth, if the voice of our sins did not cry to him. God has begun a controversy with us In the death of the king, now, when the nation stood in need of the most accomplished martial conduct We are not healed, not eased, not settled without fear« Our anger one towards another is the fruit of God's anger against us all. Sin makes the breach.

(2.) We see the evidences of our iniquities* They are too plain to be hid, too many and gross to be hid under the mantle of charity itself, Isa. i. 4. Jer. v. 31. Three sorts of iniquities testify against us.

[1.] The boldness of the atheists and unbelievers. This is an iniquity that testifies against us, and goes barefaced. Open defiance of God and religion ; the Scriptures and sacred things ridiculed; the troths of God contradicted and exposed to contempt. How many are there in our age, in our land, of the scoffers of the latter days, 2 Pet. iii. 3. Though, thanks be to God, wholesome provision is made for the preserving of the honour of religion by some laws in the last glorious reig^, yet who concern themselves to punish the dishonours done to God's name, as they do to be revenged for the indignities done to their own names.

[2.] The debaucheries of the profane. These are iniquities that testify against us, though the national testimonies borne against vice, both in this and the last reign, I would hope, lessen the guilt as national, yet they aggravate it as popular. It is an evidence men hate to be reformed. Drunkenness still abounds, Isa. xxviii. 8. and still it passes for an honour, which is the shame of men and Christians, to be mighty to drink wine. The arts of propagating vice are improved, uncleanness, swearing, sabbath-breaking: because of these the land mourns. They shame and threaten us.

[3.] The declinings, and divisions, and disagreeable walkings of t^ose that profess religion. I mean not those of any particular party; but such as run not with the profane to an excess of riot, even they, are wretchedly degenerated from the pious zeal and strictness of their predecessors. Their love wax-eth cold, and their differences are mismanaged. Diversity of apprehensions causeth alienation of affections, and we do not see that disposition to union and accommodation that we could wish; the breach is yet wide as the sea. The worldliness and

FAST SERMONS.

pride of professors, their private feuds and quarrels, are too apparent; and that which aggravates these sins is, that the light of the gospel still shines so clearly, and we have great peace and liberty. God has done much for us, but we have been unthankful and ungrateful, murmuring and distrustful. And now what may we expect ? Shall not God visit for these things, saith the Lord? Jer. v. 29. Shall not a camp be troubled in which there are so many Achans? May we not expect the execution of that fearful doom, Isa. V. 5, 6. I will tell you what I will do to my vineyard : I will take away the hedge thereof, and it shall be eaten up : and break down the wall thereof, and it shall be trodden down. And I will lay it waste: it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. And may we not fear that God should swear in his wrath that we should never enter into Canaan. I am not for propagating fears and jealousies, but repentance. Our iniquities are the most threatening symptoms, and give us the greatest cause to fear.

Show, 3. What encouragement we have as to these things,—/or thy name's sake. If any thing be done to purpose, for our land, it must be the Lord's doing. The queen has declared that she puts her trust in Almighty God for success; and that way we must look. It is not the strength of our navy, the extent of our alliances, the prudence of our statesmen, or the valour of our generals, upon which we can depend. An arm of flesh is but a broken reed. We relied much upon the king, while we had him to fight our battles, and God would show us our folly in thinking all bound up in the life of a man. We hope God will do it, at least do tomething for us, grant us some deliverance, 2 Chron. xii. 7. that he will not abandon qs quite to ruin,/or his name's sake.

(I.) Because it will be an opportunity of magnifying himself, and his own wisdom, power, and goodness. When proud tyrants, that have been the terror of the mighty, are humbled and brought down, and the poor raised out of the dust; when great things are brought to pass by unlikely instruments, God is the more glorified. When the earth helps the woman, and the sons of the alien become ploughmen and vinedressers to the church, as is promised, Isa. Ixi. 5. this is much for the glory of God's name.

(2.) Because the concerns of his gospel and kingdom among men, are so nearly interested in our affairs. We may plead for his name's sake, for we have the true religion o» our side, and our share of the war is very much upon the score of religion. It is to support popery that the Prince of Wales is set up; it is to support the protestant religion that the succession is settled as it is: and this is a thing in which God's glory is concerned, as well as our comfort. We may plead as Isa. Ixtii. 19. and 2 Chron. xiii. 6, 9, &c. It will be for the honour of

God's name, if religion flourish at home and cxtos abroad; if the bulwarks of it be fortified, and tk entail of it corroborated. But will it be for God« glory, that Satan's seat should again be ereetd there where Christ has had his tbrooe ? We but be sure that God will glorify his own nanc. Job xii. 28. will be true to his own honoary and not giic his glory to another.

(3.) Because God has done greaU things for m, and we may take encouragement from bis worb. which are a part of his name, Ps. Ixtlw. 1. God dM for his own name's sake bring about tbe Revolatioa: keep our head above water through the last vir, and ended it not to our disadvantage. The Lord has now of late done great things for as in tbe begis-ning of this reign. Our land is still peaceable s; home, and considerable abroad. Oar liberties cod-tinued, and many other benefits yet with oa.

(4.) Because we call upon bis name. Thoogh «e cannot say. Do it for our prayer's sake, yet we oav say. Do it for tliat name's sake which we call np@ in our prayers and praises. God manifestly garr answer to the prayers of the last fast day, in the una-nimoos resolves of the parliament for the poblir good, and the preventing of the heats that were feai-ed, and the guiding of the counsels upon the dead of the king.

Show, 4. What is our duty upon the whole matter. Now we have prayed that God will </o f>, what mast we do?

(1.) Let us be daily earnest with (vod in prayc. for the peace of our English Jerusalem, and tbc prosperity of our brethren abroad. Would yon approve yourselves true friends to the queen and naticis, preserve and improve your interest at the throne of grace. Cry day and night, Luke xviii. 7«

(2.) Let us patiently bear the inconveniences of the war we are engaged in. It is a calamity, bet much less than we have deserved, and necessary tc prevent a greater calamity. Better be taxed tbas plundered by the sword of war, or our estates confiscated by the sword of persecution.—It is a hinder-ance to trade; those that have effects at sea, faar? now more need than ever to live by faith, that Urn may bear losses vrith an even mind, and laj up treasure above.

(3.) Let us every one take heed of sin, and reform our own hearts, lives, and families. It is but a mock fast, if it be not like Nineveh's, Jonah iii. & \ot we have special dependence upon God, we should take special care to please him. Dent xxiii. 9. Keep from sin, which is God's enemy.

(4.) Let us prepare for troubles, and get ready fi>r the worst. What God may yet do with ns we knov not; he can secure his own name, and yet niaie us a desolation, Hcb. xi. 17.

(5.) Let us encourage ourselves and one aoothfr in God, when we hear evil tidings.

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1267

SERMON IV.

[ Preached May 26/A, 1703, on occasion of the Na-mat Fast^ for success in the war with France and

Mark xiii. 7.

nd when ye shall hear ofwars^ and rumours of wars,

be ye not troubled.

Y this word of Christ we are both forewarned and (rearoied; for what he here says to those who were len his disciples, he says to all, v, 37. he says to s, for oar learning.

f. We are here forewarned to expect trouble, Ye \aU hear of wars and runuturs of wars; and it fol-)ws, such things must needs be ; look for no other, i not our life a warfare ?

1. This points immediately at those wars which roQght on the final ruin and overthrow of the ewish church and nation. The struggles that were etween the conquerors and the conquered. The ews resolute in their resistance, and the Romans 1 their conquests. This occasioned many bloody attles, and a long war for several years. Josephus's listory of the Wars of the Jews largely relates the jlfilling of these prophecies. Never was there such desolation. At the same time the Romans were

t war with other nations.

2. It looks further, and is intended as an intima-on to us all, and to all Christians, to count upon rouble in this world ; particularly to expect that in very age, more or less, there will be wars and ru-tours of wars: see v. 8. nation risiny against nation.

When ye hear wars, (so the word is,) when ye ear war at home, the noise of it, for war in a country lakes a noise ; never more than since the invention f guns, the most noisy way of fighting; yet of old iiey complained of the noise of war, Nahum iii. 2. !xod. xxxii. 17, 18. Some alive have heard much f this noise in our own land; not nation against ation, but neighbour against neighbour. Bntbless-d be God, it is not our case at this day; we hear ot the noise of foreign invasion or domestic insur-(^ctioQs.

When yp .hear the rumours of wars, the reports or idings of wars. We commonly call uncertain re-orts rumours, and in time of war we often hear uch, but the original word signifies intelligences, bat of which we hear.

Doctrine. That though it be very sad, yet it is ot at all strange in this world, to hear of wars and amours of wars. There are three sorts of wars:

1. Law-wars among neighbours and relations, bad

noagh, and very common, through too much love of

be worid, and too little of our brother. While there

s so much folly and covetousness, so much envy

md malice, among neighbours, no marvel if there

4 m2

be strife. There are few of the spirit of Abram, Gen. xiii. 8. We hear much of these contests; would to God we heard less! for tiiere is utterly a fault among men, 1 Cor. vi. 7.

2. Book-wars among scholars and Christians. Different sentiments maintained by each side with great heat, too often greater than the' occasion demands. We must not by these be shaken in mind. Such things must be. They are needful sometimes in defence of plain truths, and for the discovery of doubtful and controverted ones.

3. Sword-wars among nations and public interests: of these the text speaks. The first war we read of was, Gen. xiv. though probably Nimrod the mighty hunter was a soldier. As to these, we have reason upon some accounts to think it strange. Whence is it that so much mischief should be done in the world by wars ? considering,

(1.) What principles there are in the nature of man. Is there not such a thing as humanity ? One •would wonder that ever the wit of man should be employed to invent instruments of cruelty and death; that men should be so prodigal of their own blood, and so covetous of the blood of their brethren. Man is not bom for war, but naked and unarmed ; not fierce, as birds and beasts of prey.

(2.) What promises there are in the word of God. It seems hard to reconcile this text with Isa. ii. 4. and with Isa. xi. 6, &c. The Jews object it. Christ himself has said otherwise, Luke xii. 51. and in the text. How shall we reconcile these two? I reply.

Those promises are in part fulfilled already. Christ was bom at a time of general peace. The gospel has prevailed much to the civilizing of the nations, and as far as it is received, it disposes men to peace. The primitive Christians were of a peaceable disposition.

They will have a more full accomplishment in the latter days. Though contrary events come between, that word shall not fall to the ground.

Yet the commonness of war in every age takes off* the strangeness of it. It is what we must expect in our day. A few years ago we had peace proclaimed, but war again quickly; and that crown which was then the mediator of the peace, was first itself engaged in another war. What do we hear of at this day so much as of wars ? Several countries are the seats of war; cities are besieged and fields overspread with armies. Now this we are not to think strange.

Because men are so provoking to God, and he does thus in a way of righteous judgment punish them for their sins. It is the sword of the Lord bathed in heaven, that lays waste on earth, Isa. xxxiv. 6. War is one of God's sore judgments, with which he corrects the people of his wrath, Ezek. xiv. 17, 21. Sometimes God thus makes wicked men a scourge one to another, as Nebuchadnezzar was to the nations. Sometimes a scourge to

FAST SERMONS.

his oii»n people, Isa. x. 6. It is sin that draws the sword, removes the defence, and sheds blood. The Lord has given the sword a charge, Jer. xlvii. 6, 7. Ezek. V. 2. But let us not judge uncharitaiily of those nations that are the seat of war, as if we were better than tliey: are there not with us, even with us, sins ?

Because men are so provoking one to another, and they do thus give way to their own lusts, James iv. 1, 2. No war carried on but there is certainly a great deal of sin on both sides, as 2 Ghron. xxviii. 9. But as to the cause of war,

1. Sometimes men's lusts on both sides begin the war, and where there may be a right and colour of reason on both sides, yet not such as on either to justify the taking up of arms, and while there are such follies set in great dignity, Eccl. x. 6. no marvel if we hear much of wars; punctilios of honour, inconsiderable branches of right, to which lives and countries are sacrificed by jealous princes; the mouth justly opened to denounce war, but the ear unjustly deaf to the proposals of peace.

2. Where the war on the one side is just and necessary, it is men's lusts on the other side that make it so. And if we see it, we need not marvel at the matter. Here is the original of war and bloodshed.

(1.) Men's pride and ambition sometimes make a war just and necessary. By pride comes contention, Prov. xiii. 10. He that said, I will be like the Most High, was the man that made the earth to tremble, Isa. xiv. 13, 16. Proud and haughty men, that aim at a universal monarchy, that will set up and depose at their pleasure, entail war upon the nations. Every sheaf must bow to theirs; either bend or break. Did men know themselves to be but men, they would not think themselves gods, and prove themselves beasts.

(2.) Men's covetonsness and injustice sometimes make a war just and necessary. It is not strange to hear of wars, when there are those that would be placed alone in the midst of the earth, Isa. v. 8. and would command the territories and treasures of all their neighbours. This is a provocation not to beJi>orne : see Hab. ii. 6—8. 1 Kings xx. 3, &c. The injured rights of nations must be asserted, &c.

(3.) Men's treachery sometimes makes war. No marvel we hear of wars, when all men are liars, and no confidence is to be put in them. When the public faith of princes and nations is pawned in vain, and the most Sacred cords broken, like Samson's bands, only because a man thinks himself a Samson for strength. This is one thing that justifies our national engagement at this day. War is an appeal to God's providence against those who would not stand to an appeal to his ordinance, see Ezek. xvii. 18, 19. It is a quarrel God will avenge.

(4.) Oppression and persecution sometimes make war just. In this case sometimes the law of nations

comes in for a timely and seasonable relief, as in ogt own land in the late happy revolution, on the fooiH dation of which the present government stands, in which we are so happy. However, in the last extremity the very law of nature helps, as in the case of our brethren in France, the province of Langae-doc, last and least enslaved. However, if Nebacbad-uezzar be driven from among men, must oiea be a prey to him? Christianity teaches patient suffering, but the God of grace is the God of nature. Since the empire became Christian, perhaps the case is altered. The infraction of civil edicts is a disease which may be remedied by a method of cure of the same nature. We know what oppression does, Eccl. vii. 7. Thank God that we are not in their temptation, and pray to God that we never may, lest the remedy be worse than the disease.

II. We are here forearmed against the troable we are bid to expect.

When you are yourselves disturbed with the alarms of war, he not troubled, i. e. be not inordinately dejected and cast down, be not terrified, whatever happens; keep trouble from your heart, John xiv, 1. if war come to your door.—When you hear of war abroad, hear of war proclaimed, hear of war pushed on, hear of the direful effects of war, hear of sieges and battles, marches and countermarches, famine and plunder, cities burnt, and countries laid waste ; in the midst of all, be not ye troubled. It is both for caution and comfort. Yoa need not be troubled, therefore give not way to it.

Doctrine. That the faithful disciples of Jesus Christ ought not to be inordinately troubled, when there are wars and rumours of wars.

1. As for others, they have reason to be troubled. Those that are not the disciples of Jesus Christ, and are not interested in his merit and grace, have cause for trouble when God's judgments are abroad: see Isa. xxxiii. 14. Terrors belong to them, and as for comforts, they have no part nor lot in the matter, see Luke xxi. 25, 26. Those that have the most cause to be troubled commonly put trouble furthest from them. Have not they reason to be troubled that lie under the guilt of all their sins, and the wrath and curse of an angry God, to whom the sword is like that flaming sword. Gen. iii. 24. As men are, so God's judgments are to them, I Cor. iii. 12, 13. To such these are indeed but the beginning of sorrows.

2. There is cause for the disciples of Christ themselves, upon some accounts, and in some degree, to be troubled. Christ would not have his followers to be without feeling. God calls to mourning at such a time. This is a doctrine that needs explication and limitation. When you hear of wars be ye troubled after a godly sort. There is a threefold tronlU commendable:

(I.) Sympathy with the sufferers. Even the guilty

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1269

de partake of the same nature. Much more should e sympathize with the innocent countries that are e seat of war, and the righteous undertakers of a St and honourable cause. Feel for their griefs that ; exposed to spoil, and hear the voice of the op-essor, and that have their lives jeoparded in the gh places of the field. Think of the sufferings of isoners, and the alarms of besieged cities;—these ifferers are our bone and our flesh. (2.) Sorrow for sin. It is sin that makes all the ischief. Mourn for the sin that is the cause of the ar, and the sin that is the effect of it. How is God ishonoured! how are arts of sin taught and propa-ited ! It should trouble us to think of the wicked-3ss of the wicked ; it is a thing for which horror lould take hold on us, Ps. cxix. 53. (3.) Solicitude for the ark of God. For this our sarts should tremble, lest religion in its various in-irests suffer damage; lest the protestant religion d weakened, and antichristian powers be strength-3ed. We should be concerned, as EH was, 1 Sam. \ 13. The desolations of the sanctuary should ouble us more than the desolations of the earth: lis is a holy fear.

3. Christians ought not to be inordinately troubled, ^hen ye hear this, be not troubled, t. e. (1.) Be not disquieted, but make the best of it. It

I not our wisdom to aggravate to ourselves the causes f trouble, nor to make them worse than they are. >ur Saviour has here told us, such things must be; lere is no remedy. God is doing his own work in

II events. Thus it was before we were born, Eccl. ii. 10. and so it will be. Let us not magnify the vents of our own time, as if there never were the ke; there is nothing new under the sun. The his-)rics of former times make our own less formidable.

(2.) Be not affrighted, but hope the best from it. V^hen we hear the rumours of war, we must not be f doubtful mind; not as Ahaz, Isa. vii. 2; viii. 11, 2. We mu.st not give up all for lost upon every isaster and disappointment. When rumours of f'ars are abroad, we have great need to watch against tie prevailing fear of evil tidings, and to keep the eart fixed. Courage is an excellent virtue in time f war, and needful at home as well as abroad. Make lot your brethren's heart to fail as your heart, Deut

kX. i3.

(3.) Be not amazed, but prepare for worse after it. rhere seems to be this also intended in the caution ; ompare v. 8. these are the beginnings of sorrows. Be tot troubled for this, but rather arm yourselves with christian courage and patience against the assault )f the next trouble. Weep not for this, but get ready or the next, Luke xxiii. 28, 29. Faint not in these esser conflicts, for then what will you do when y^reater come: see Jer. xii. 5. Several considerations vill be of use to keep trouble from the heart of good Christians, when we hear of wars.

[I.] The righteous God sits in the throne judging right, therefore be not troubled. War is an appeal to him, and he will determine those appeals injustice, and execute the determinations by an overruling power, Ps. ix. 7, 8; xcvii. 1; xcviii. 0. God is King of nations, and presides in the affairs of nations. He has not only a negative voice, but a guiding hand, in councils of war, and treaties of peace. Men talk of the fortune of war, but it isnot a blind fortune, the issue is determined by a wise God. If it be doubtful to us on which side the right lies, it is not so to God. Leave it to him, therefore, to govern the world.

[2.] The church is built upon a rock, and the gates of hell shall not prevail against it, therefore be not troubled. We must be concerned for the church, but we have this to comfort us, God has espoused the cause of his church, and will plead it with jealousy. Whatever revolutions there are in the nations, God will secure the interests of his own church and people. Matt. xvi. 18. The Lord has founded Sion, Isa. xiv. 32. jChrist will have a church, a kingdom in the world in spite of all the oppositions of the powers of darkness. The protestant cause is the cause of God, and shall arise, though it be small.

[3.] Christ is his people's peace, therefore be nqt troubled. This may comfort us in reference to others that are in the midst of these wars. The remnant of those that fear God, find rest in Christ, even in troublous times: sec Micah v. 5. John xvi. 33. If trouble should ever come within our own border, here is our Noah, here is our ark, this same shall comfort us. In him we have peace with God, Rom. T. 1.—all clear and calm between us and heaven; peace in our own bosoms; all sedate and quiet there, no rumours of wars.

[4.] The name of the Lord is a strong tower, therefore be not troubled. Into this citadel the vanquished may retire and find shelter, and a refuge that they cannot be beaten out of, Prov. xviii. 10. This is a strong hold, inaccessible, insuperable, and which cannot be taken. The power and providence of God are fortificatidns which cannot be scaled, nor battered, nor undermined. What need good people fear ? Ps. xlvi. 1,2. they have always a God to whom they may go.

[5.] Men are God's hand, therefore be not troubled, God is doing their own work by them all this while, and they are accomplishing his purpose, though they mean not so, Isa. x. 5,7,15. Ps. xvii. 13, 14. They are not only restrained by his hand, that they can do no more than he will suffer them, but they are used by his hand to do what he appoints them, what his hand and his counsel determined before to b^ done, Ps. Ixxvi. 10. Isa. li. 13.

[6.] There will come a reckoning day, when all these things shall be reviewed ; therefore be not troubled. The seeming disorders of providence shall all

FAST SERMONS.

be corrected at that day, when God will come and make inquisition for bloody from the blood of righteous Abel. Innocent blood shed by the sword of war, as well as by the sword of pretended justice, shall be required. Behold, the Judge standeth before the door, and the mighty men shall shortly stand at his bar, Isa. xxvi. 21. Rev. vi: 10.

[7.] The wars of the nations perhaps may end in the peace of the church. God can bring light out of darkness, and meat out of the eater. The greatest perplexities of the children of men may introduce the joys of the people of God : see Luke xxi. 28. Heb. xii. 2. compare Rev. xiv. 20. with xv. 3. and see chap. xix. 17, IB. Glorious times we hope are reserved for the church.

[8.] However, we are sure in heaven there are no wars nor rumours of wars, therefore he not troubled. All will be well there. Make that world sure, seek mansions in a heavenly Father^s house, and that

will keep trouble from the heart At such li@d, blessed are the dead, that die in tbe Lord, Er xiv. 13.

To conclude: 1. Let us thankfalljr own Goi< great goodness to us in this nation—^that we ksn peace at home, a happy government, peaceable k-bitations, a defence on our glory, Isa. xxxiii. 20.

2. Let us not complain of the inconTcniences tliai attend our being interested in the present war; tk expense of it, or the abridging and exposing of oa trade and property.

3. Let rumours of wars drive as to our kzet*. Pray, pray, and do not prophesy. Spread the mxOa before God, and you may greatly help the caiue h your supplications.

4. Patiently wait the issue with a hamble ssb-mission to the will of God. Do not limit him, vx prescribe to him. Let him do his own work is ha own way and time.

A FUNERAL SERMON

PREACHED AT HACKNEY, JULY I 1th. 1714,

ON OCCASION OF THE MUCH-LAMENTED

DEATH OF THE REVEREND MATTHEW HENRY,

LATE MINISTER OF THE GOSPEL THERE.

BY W. TONG.

John xiii. 36. latter part.

Whither I go thou canst not follow me now; hU thou thalt follow me afterwards.

These words are tbe answer our Lord and Savioar gave to a hasty question proposed by the apostle Peter, Lord^ whither goest thou ? The occasion of that question was a dark saying that par Saviour dropt, ver. 33. Little children, yet a little while I am with you : ye shall seeh me; and, as I said to the Jews^ Whither I go ye cannot come, so now I say to you.

This affectionate disciple was so struck with that expression, that he seems not so much to mind what oar Saviour added, that they should love one another as he had loved them all; but, as one whose heart was full, and could hold no longer, he breaks in abruptly upon his Master with this inquiry. Lord, whither goest thou?

Our Saviour thought fit to give a gentle check to the forward temper of his disciple, by answering as in the text. Whither I go thou canst not follow me now, but thou shalt follow me afterwards. Yet this did but raise his zeal the higher, and produced that warm expostulation, Lord^ why cannot I follow thee f I will lay down my life for thy sake. Our blessed Lord, who knew Peter better than he knew himself, saw so much spiritual pride and self-sufliciency in that resolution, that he thought fit to take him down, and tell him of his approaching scandalous fall, V. 38.

In the temper and language of this disciple there was a remarkable mixture of good and evil, grace and corruption, much love to Christ, and too much confidence in himself; and in the rc^ly that Christ

makes to him in the words of the text, there is a wise mixture of reproof and encouragement suited to Peter's case.

1. Our Saviour checks the apostle's cariosity and self-confidence. Whither I go thou canst not follow me now. I am going to the cross, and thence to the crown and kingdom; but though thou hast been so long in my family, heard my doctrine, seen my miracles, and conversed so freely with me, thou canst not yet follow me; thy work is not yet done, thy soul is not yet ready, thou art not fully prepared for death and heaven.

2. He encourages the hope of his disciple, and his honest zeal; *' But thou shalt follow me afterwards. Thou canst not follow me now, and therefore thou must be content to be left behind in this evil world; but my grace shall be working in thee and by thee, and thou shalt in due time be made ready to follow me both to the cross and to the kingdom. Thou shalt not be lost, though thou be left behind; thou shalt follow me afterwards.**

I cannot but observe something in the countenance of this great assembly, that tells me it is expected I should take some particular notice, as others of my brethren have done before, of the surprising, lamented, long to be lamented, death of the late excellent pastor of this church.

And indeed it is upon that account that I have fixed my thoughts upon this text, these words of Christ to Peter, Whither I go thou canst not follow me now ; but thou shalt follow me afterwards. I believe I am not the only person here who feels in himself a secret regret, that so dear, so faithful, so every way desirable, a friend has got the start of me, is gone to heaven before me, and left me behind him in this valley of sin and tears; but when my

A SERMON ON THE DEATM

heart is masing apon this unexpected parting, and wishing I had been so happy as to have gone to heaven with him, he seems to me to look back upon me, and bid me, for a while, farewell, in these words of the text, Whither I go thou canst not follow me now; hut thou shalt follow me afterwards.

I hope I shall not be thought to presume too far, in accommodating these words of our blessed Lord to an}' mere man. I intend not hereby to compare the servant to his Lord, so as to set him upon a level with him, either in the excellency of his person, or the nature of his death; in both these respects I know and believe our Saviour was alone, and of the people there was none with him. Nor do I intend to compare myself to this blessed disciple, unless it be in those things in which he was least like himself. But certainly, conformity to Christ is every Christian's duty and honour; and where we see this conformity wrought up to a very eminent degree, our love to Christ will oblige us to esteem such persons the excellent of the earth, precious both in life and death; and we hope we may, without offending God, wish that we might have our lot with them living and dying.

That man must be worse than Balaam, who does not desire to die the death of the righteous, and that his latter end may be lihe his. Numb, xxiii. 10. Good men will be ready to carry their desires further, not only to die like the righteous, but, if it were the will of God, to die with them; especially with those of them, to whom their souls have' been long united by the sweet and sacred bonds of an intimate and religions friendship : having been lovely and pleasant in their lives, they would have thought it a favourable providence, if in death they had not been divided, 2 Sam. i. 23.

When Christ told his disciples that his beloved friend Lazarus was dead, Thomas was so affected with it, that he made a sudden motion to the rest of the disciples, Let us also go, that we may die with him, John xi. 16. You will find that affectionate proposal so excellently opened and applied by the late Reverend Mr. How, in his funeral sermon for Dr. Bates, that I cannot but recommend it earnestly to your review on this occasion. I have not the least doubt but that extraordinary person was able to speak the words of Thomas from his very heart at that time, though with a due subjection to the Father of spirits. I am confirmed in this persuasion, by what I myself had the opportunity to observe for some years together, of those stedfast hopes and holy desires with which he waited for his great change. And I very well remember what I have beard from an eminent, wealthy, and religious citizen, (alderman Rodbert,) in whose house that venerable person Mr. Richard Fairclough died, that when Mr. How visited him on his death-bed, and they discoursed together in a very affectionate man-

ner upon the glory of heaven, Mr. How familiarh said to him, ^' To this glory you are hastening; be why will yon not take me along with jou f*' AM then answered himself, " But we must, with good old Simeon, have leave to die from him who i^ tk Lord of life."

I could mention some other sacb iostanees. which, how much soever they may be derided bj men of defiled consciences and earthly niii^ plainly show there is something in the temper « a serious, godly person, that suggests soch desires sod wishes as these, when he sees his dear companiiss in the kingdom and patience of Jcsas Christ gois; to heaven before him. What do I do loitering sd4 lingering here ? why could I not have gone aloa; with them?

What I shall offer to your thoughts upon this affecting and important subject, will be ander these two general heads:

I. To consider, what it is that makes it so desirable to go along with our godly friends into liie other world. And,

II. What reason we have to be quiet and patient in continuing here a while longer, even when osr best friends are gone before us.

I. What is it that makes it so desirable to p along with our faithful godly friends into aootber world ?

If a man would give his affectionate thoogbu their full scope, many things might be mentioned hj this purpose; but I shall confine myself to these three:

1. Had we gone along with such deceased friends we should now have been delivered with them Crea the evils of this world, which they have lefL

2. We should have been now pot into possessita with them of the blessedness of that world to which they are gone.

3. The sorrow of parting by this means wooM have been prevented.

1. Could we have gone along with our godly deceased friends, we should now have been detivered. as they are, from the many evils of this worid, wbiei they have left.

The present world is an evil worlSl, God freqaenilT tells us so in his word, the faithful servants of God find it so, and even the men of this world themsehes. when they come to leave it, confess it is so, thoo^b they would not believe it before.

It is so evil a world, that our blessed Lord was resolved he would deliver his people out of it at any rate; and, rather than fail, he would give bis lifif, he would give himself, to accomplish the great de> sign; and God the Father approved of the resolo-tion, as worthy of the wisdom and grace of Christ and exactly correspondent to his own mind and frill: Who gave himself for us, that he might deliver us frm the present evil worlds (or out of this present eifl

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w^orld,) according to the will of God and our Father, Gal. i. 4.

The evils of this present world are innumerable, but the chief of them may be reduced to these three beads; sin, aiSiction, and the danger we are in of miscarrying for ever.

(1.) Sin: this indeed is the greatest evil, and the procuring cause of all the rest; and it is no small bartben to those whose hearts are tender and upright with God.

Tbey are grieved to see so much sin committed in the world, their righteous souls are vexed at the liltbj conversation of those among whom they live; the bare-faced*atheism and infidelity of some, the ^ross and scandalous profaneness and immoralities of others, are a trouble and a terror to them. To see the glorious gracious God so much dishonoured and provoked, to see precious souls in such numbers so desperately destroying themselves, good men have much ado to bear the beholding of it with their eyes, it makes them weary of the world; they think themselves unhappy thus to dwell in Mesech, and to sojourn in the tents of Kedar, Ps. cxx. 5.

They are grieved yet more to see so much sin in their own families, among their near relations; and how few are there who have not this cause of sorrow, less or more! The daughters of Heth were a grief of mind to Isaac and Rebekah, so great, that Re-bekah declared, she was weary of her life because of them. Gen. xxvii. 46.

They are most of all grieved to feel so much sin still remaining and working in their own souls, they have known the evil of it, it has been to them more bitter than death, and yet they are not free from it; it makes them loathe themselves, to think there should be still so much in them of that abominable thing that the soul of God hates, and that they should by in-dwelling sin, be so often hindered in that which is good, and drawn into that which is evil; they High and groan for a foil deliverance, and a sinless immortality, where they shall never say or do a foolish thing any more, never entertain a foolish sinful thought or desire any more.

Now, in the multttude of those thoughts which tliey have about their good friends deceased, this presents itself readily to them. They have now ceased from sin. While they were with us, they had their complaints as well as we, they often bewailed the deceitfulness of their own hearts, their unbelief, formality, deadness, %pd distractions in holy duties; but now all is well with them, all their complaints over; sin is abolished, it has no place, no being, with them: and if we might have had leave to have gone along with them, our complaints of this kind had been over too, and all had been right and well in our souls; but, alas! we are left behind in a sinful world, and which is worse, are ourselves daily sinning

• * A.

in It.

{%) Affliction: this is another kind of evil with which the world abounds; sin has filled it full of sorrow; men are every where walking contrary to God, and God is justly walking contrary to them. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, especially where men hold the truth in unrighteousness, Rom. i. 18. Not only revealed by his word, but by his providence.

The best of Christians not being here free from sin, cannot expect to be free from affliction; they sufier from the hands of men, because they are better than others, and often sufier from the hands of God, because they are not so good as they should be; they are God's children, they are of his family, and he will correct them; judgment usually begins at the house of God, and their spirits being tender, and broken, and impressed with an awe of God, afflictions go nearer their hearts, and make a deeper wound in them than in other men.

Now as for these, our godly friends who are de* parted, all these calamities are overpast, they are entered into peace, the wrath of their enemies cannot reach them now, and their heavenly Father will never frown upon them any more; he receives their departing souls with this most sweet and gracious welcome. In a little wrath I hid myself pom thee fbr a moment, but with everlasting loving-kindness will I now have mercy on thee, Isa. liv. 8.

And if we could have gone along with them to heaven, our troubles would have been over too, and all tears wiped away from our eyes by the tender hand of our Lord Jesus Christ; but we still remain in an evil world, and seem to be reserved for yet greater trials. Since so many that stood in the gap are removed, we can conclude no other, but that they are taken away from the evil to come; that they are safely housed before the storm comes; they are gone to a good home, and gone home in a good time ; henceforth, blessed are the dead which die in the Lord; and it had been happy for us, if it had been the will of God, that we had died with them; especially considering,

(3.) The danger that we are yet in of miscarrying for ever. And this is not the least of the evils we groan under in this world, fightings without, and fears within: dangerous temptations are daily assaulting our souls, and these occasion sad misgivings of heart, lest we should one day fall by our spiritual enemies.

The serious Christian has his hopes, and though they are often but weak and wavering, he would not be without them for a thousand worlds; but he has his fears too, and not without cause; the concern is vastly great, the battle is not yet over, he has not yet reached the mark, nor won the prize; a disappointment would be fatal and irrecoverable. The heart is deceitful; many have flattered themselves to their

A SERMON ON THE DEATH

own ruin; and the humble Christian thinks with himself, What if I should do so too? The very possibility of being deceived in a matter of endless consequence, is enough to shake the firmest mind, and to make it tremble.

The case of a Christian in his journey to eternity, is like that of a man that is to go over a narrow and long bridge, that lies upon high and rugged rocks, from whence there is a mighty precipice to the deep waters; though the bridge be strong, and his hold sure, yet he cannot forbear looking down to the rocks and river so far below him, and he is ready to shiver and tremble when he thinks, If I should fall, what a dreadful fall would this be! Though the Christian has the strong bridge of the covenant to go over, yet he cannot avoid meditating terror, when be thinks what it is to fall into the bottomless pit, and lake that bums with fire and brimstone ; he is upon a sure foundation, he has sure hold of Christ, or rather Christ has sure hold of his soul, and yet he trembles when he looks down and thinks. If I should fall, what a desperate fall would that be!

Now, those holy ones who are got safe over the narrow bridge of death, haye nothing more to fear; they are safe landed, the risk is run and over; the matter is fixed, they are in heaven already. They are where they would be, and where sometimes they were afraid they should never have come; but those fears have now no room in their souls; the battle is won, the victory gained, the day is their own, and they are safe for ever.

And if we had gone along with them, our dangers and fears had been over too; but we have not attained, we are not already perfect; we know not what deep, what dark and dangerous, steps we have yet to take, how often our feet may slide; we know our blessed Saviour is able to keep us from falling, and we hope he will do so, hut hope defended maketh the heart tick; and when such a one as Paul was at so much pains to keep under his body^ and bring it to subjection, lest while he preached to others he himself should be a cast-away, (I Cor. ix. 27.) we cannot think ourselves above all fear: we are admonished to fear, lest a promise being 'left us of entei'ing into his rest, any ofuss/iould seem to come short of it, Heb. iv. 1. It was from this text that your deceased minister preached the Lord's day before he died; and I doubt not but it was with a serious concern upon his own soul, that he might not come short of the promised rest; but now all the care is over, he enjoys that everlasting rest that he so unweariedly pursued and pressed after; but we are left to work out our salvation with fear and trembling. This is one consideration that renders it desirable to have gone to heaven with our godly acquaintances, that we might with them have been fully delivered from all the evils of this present world.

2. We should have now possessed with them the

blessedness of that world which they are gone td-How great that blessedness is, none among the Gf> ing can tell; we understand but as children, aad speak but as children, when we think and speak m the glories of heaven. Though we have now tW evidence of our adoption, and know that we are tbe children of God, yet we know not what we shall be; but this we are sure, to be dissolved and to be vith Christ, is far better than to be in the most prospo-ous condition in this world. Permit me here u» give a few short hints.

(I.) In heaven the principles and habits of grace in the soul are all perfected. Those who arc airired safely there, know as they are known ; their apprehensions are clear, distinct, and as adequate to their objects, as a created mind can admit of, in itshigb-est improvement and most enlarged capacity ; their love to God is now without any coldness or incoo-stancy, it is most pure, and perfectly refined froe all sinister and selfish ends and interests. Their delight in God is now full, the top-stone is nov brought forth to crown the building, and grace is ripened into glory.

(2.) The operations of these perfected graces are perfect too; their knowledge, love, and delight is God, are in continual exercise without any interruption ; they are in more easy and pleasant exercise, without any opposition ; they are in the most lively and vigorous exercise, without any weakness or weariness; they worship God day and night, and their work is their felicity, their rest and reward.

(3.) The blessed objects of their graces are nov near to them, viewed by them, and fully enjoyed ; they are made like to the angels of God, and with them by a spiritual sight they see God face to face; they behold him in his glory; that which Mosa desired, but was not then able to bear, they enjof with infinite pleasure; God shows them his glMj, Exod. xxxiii. 18. They look with stedfast pleasure and wonder upon the Lord Jesus Christ; they walk with him in white in the heavenly paradise: and what soul can imagine the delightful conversatioo they have with him in those most pleasant walks; with what mutual joy and satisfaction their Redeemer and they record the wonderful steps of that rich grace, that found them in such depths of mif^^ry. and raised them to such a height of glory ? Thej have the fullest, sweetest, and most satisfying scbs^, relish, and assurance of the free, unchangeable, peculiar, distinguishing love of God to them ; God rejoiceth over them, and rests in his love towards them, and they rejoice and rest in him and bis favour for ever.

I am persuaded none will blame me, if I here insert some passages, which your deceased minister has gathered up out of a sermqn preached by his excellent father, on the death of Mr. William Laa-rence. Addressing himself to the widow and father-

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children, he uses the words of Christ in Lnke ii. 28. Weep not far me, &c. and thus enlarges n them: *' It is said of Ahel, that being dead, he speaketh; if oar deceased friend and brother » is dead, conld be heard speaking, this is what would say, My dear wife and children, my r brothers and sisters, my dear neighboars and nds, weep not for me, for yoo have something

to do with yonr tears. And having described evils he was freed from, he proceeds thus: Consider the happiness I am entered into, •uld 3^oa know where I am ? I am at home in my ber's honse, in the mansion prepared for me re. I am where I woald be, where I have long [ often desired to be; no longer on the stormy , bat in a safe and quiet harbour: my working e is done, and I am resting; my sowing time is le, and I am reaping; my joy is as the joy of the vest.

' Would you know how it is with me? I am dc perfect in holiness, grace is swallowed up in ry, the top-stone of the building is brought forth. )uld you know what I am doing? I see God, I

him as he is, not as through a glass darkly, : face to face, and the sight is transforming, it kes me like him. I am in the sweet enjoyment my blessed Redeemer, my Head, and Husband, om my soul loved, and for whose sake I am ling to part with all. I am here bathing myself the spring-head of heavenly pleasures and joys atterable: I am here keeping a perpetual sabbath; at that is, judge by your short sabbaths: I am ne singing hallelujahs incessantly to him that sits on the throne, and rest not day and night from lising him. ' Would you know what company I have? Bless-

company, better than the best on earth: here ; holy angels, and the spirits of just men made rfect. I am set down with Abraham, and Isaac, d Jacob, in the kingdom of God, with blessed lul and Peter, and James and John, and all the lots ; and here I meet with many of my old ac-aintances that I have fasted and prayed with, 10 have got before me hither. " And, lastly, Will you consider how long this is continue? It is a garland that never withers, ;rown of glory that fades not away; after millions millions of ages it will be as fresh as it is now: d therefore weep not for me." I have taken only so much as relates to the bless-oess of heaven ; and it is described in such sweet, 'ely, and unaffected strains, so suitable to the ex-llent, heavenly spirit of him that spoke it, I am re it deserves to be often read over, and seriously nsidered by us all.

3« If we had gone with our godly friends to hea-D, the sorrow of parting had been prevented; and need not tell some of you, that is no little sorrow j

the experience of those who have lost such relations and friends will speak for me, and speak much more emphatically than I can. It is hard parting with a faithful minister, who naturally cares for the spiritual state of his people. It is hard parting with a tender, faithful, affectionate yoke-fellow, who has been for many years helt)ingyou forward in the way to heaven; with an affectionate parent, who was as compassionate to the souls of his children, as careful of their bodies and outward welfare. To part with such, is like cutting off a right hand: when such a one leaves us, he takes part of our very life and soul along with him, and we feel ourselves only to survive. Such a parting, such a loss, imbitters every thing in the world to the sorrowful survivors. Nothing is now to them what it was before; life itself is less valuable; house, family, food, raiment, rest, conversation, none of these things are what they used to be. There is a kind of blast and death upon every thing, an emptiness in every thing, when we can no longer enjoy the endeared friend who made every thing else pleasant to us. To souls united, not only in the bonds of nature, but of grace too, a separation, though it be but for a time, is hard to be borne. Now all this trouble and sorrow had been prevented, if we could have gone to heaven with them/

Such considerations as these represent it to us as a desirable thing, if it had been the will of God, that we had died with our excellent departed friends, and gone to heaven in company with them.

I now proceed,

II. To consider what reason we have to be quiet and patient in continuing here a while longer, even when our best friends are gone before us.

To men of carnal minds, who have their portion in this world, this will appear very needless; they are willing enough to stay here, whoever goes before, and would rather be left alone upon the earth, than leave a world they love so well, to enter upon a state their hearts are wholly strangers to. When they hear that death is to the righteous a deliverance, and that Christ gave himself to procure for his people such a deliverance, the secret language of their souls is, *' God deliver me from such a deliverance.'*

But as for those who have laid up their treasure in heaven, and whose hearts are there, they find it more difficult to be content to live, than willing to die, and especially when they see one intimate faithful Christian friend after another, go before them.

But yet, even these, if they would recollect themselves, and consider every thing with a calm, composed, and dispassionate mind, may see sufficient reason to acquiesce in the will of God, who has ordered it so, that when others are taken they should still be left in a sinful calamitous world : and that they may be enabled in holy patience to possess

A SERMON ON THE DEATH

their own soals, I would suggest a few things to them.

1. Consider, that in dying work, every one must expect to be alone; though yon should die in the same place, and at the same time, with your best friends, yet both they and you most be alone in dying. It is a work by itself, and every one must die for himself, and enter into eternity as much alone, as if none else had died besides him. Departing souls cannot help, cannot comfort or counsel, one another in the article of death; it does not appear that they can have any communion with each other in dying. While they lived, they could converse together about death and eternity, and comfort and encourage each other about those awful concerns ; but though they should enter together into the valley of the shadow of death, they must expect to part there, and lose the sight and society of each other there, and each of them must have to do alone with God, the Father of their spirits, in that important moment of dying. And why then should any be impatient, because they are left behind their godly friends, since there must have been a parting in death, though they should have died in the same moment? But,

2. You would do well to inquire, whether you are yet so thoroughly prepared for death and heaven as those who are gone before you. If you arc not, you have not only reason to be patient, but to be thankful to God that he has given you a little more time. Dying work is hard work; it requires not only an habitual but an actual preparation ; and there needs a great deal to actual meetness for death and heaven : it is not a passionate wish for death, or weariness of life, that makes the soul ready for another world. You sometimes think you would be glad to be gone, but are you as ready as you are willing ?

Are you sure there is not yet something wanting in you, which you cannot so well die without ? Is there no breach between God and your souls, that you have not so seriously considered, and endeavoured that it might be made up by a particular application to the blood of Christ ? If there be, you cannot imagine how difficult that very thing might have rendered your dying work to you.

Yon seem to be very much weaned from the world since your best friends are gone out of it; but is this weanedness as great in reality as it is in your present opinion ? For all your haste to be gone, if the world and you were just now to part, it may be you would find your hearts cleave faster to it, and come with more difficulty from it, than you imagine.

It may be your house is not yet set in order; something is omitted, that both in prudence and in conscience ought to be done; and if that defect be not supplied, it may prove a great distraction to your dying thoughts.

Perhaps there is some latent corroption in iQk.a yet sufficiently lamented and subdued. Thbr^ the very case of Peter; his self-cuinfidcoce naM*-discovered to him, and repented of, and tDM^JKl before he was fit to die; perhaps it may be so i4i some others, who in a warm and affectiooate itm may seem to themselves very willing to be goBc.

Now if any of these things be your case, joa bi cause to bless God, that he has been so teiukr ( you and indulgent to you ; he has given yoa &:« time, that you may be better prepared to cncogpiE your last and great enemy, and to make the ^ and concerns of your souls more sare and clear. V fore you go to that place where .there is no fsri! work to be done for eternity.

You are ready to think God has been more to your deceased friends than he has been to} but if you better consider the matter, you aaj cause to be very thankful to him, that he had ir regard to the real wants of your seals, than to: hasty wishes. Jonah was impatient to live wben gourd was withered, he wished for deaths cndsaid is better for me to die than to live ; (ek. iv. 8,9 he was not so ready to die; that was no good fi to be found in at death; he must be more cala cool, and better reconciled to the will of God; therefore God condescends to reason the ca^r ■: him in a most kind and compassionate maoDer bring him to himself; God would not let bia in that peevish humour; and doubtless JoDah made sensible before he died, that his God had tenderly with him, in giving of him time to rrcefi a better frame of soul than that which he was when he so passionately wished for death.

3. But though you are ever so well prepared ^ death and heaven, yet if God has any more vork^ you to do in the world, it becomes yon to stay ^ patience till you have done it.

You are Christians, and you have been ofteo t&'<j that Christians do not live to ihetnselres nor d^ti themselves, but whether they live they live to th Lm or whether they die they die to the Lord: and ihis^i have been very seriously and very seasonably pfit mind of, but a few days ago, on this very occa^ios It is not for yon peremptorily to choose either ii^ or death, but to refer it to him who is the Lord i life, to appoint that for you which may be mo^U his own glory. You arc serving your heavenlv ?i ther and your blessed Redeemer, to whom yoa o^\ all you are, and have, and can do, and yoa are .«en| ing your generation according to the will of t^i and you should be well pleased with it, both («^ work's sake, and for his sake who has called j^ to it

If others have done their work before yoa, itvs^

fit they should go to heaven before you; it wilt ^

time enough for you to rest, when your work isdoacl

* By the Rev. Dr. Williama, on Rom. xiv.7,&

OP MR. MATTHEW HENRY.

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lid you leave any part of it undone? This very c is well stated and determined by the apostle il, in Phil. i. 21, &c. To me to live u Christy and Vr is gain: but if I live in the flesh, this is the fruit fiiif labour ; yet what I should choose I know not: I am inn strait betwixt two, having a desire to de-t unci be ibith Christ, which is far better: never the-to abide in the flesh is more needful for you, t becomes you as the servants of the Lord, reined by him, to be willing that your rest and hap-ess should be deferred for a while, if in the mean-e you may bring more glory to God and your riour, and do more service to his interest in the 'Id ; and if jou are doing his will on earth, while ers are beholding his face in heaven, you must ik yourselves well employed, for his glory should dearer to you than any interests of your own. fou are servants to your Creator and Redeemer, 1 you must stay till you have leave to die. He

0 called you to your work, expects you should de by it with obedient patience till he also call

1 from it, and in due time he will call, and then 1 may give a cheerful answer, knowing that he I have a desire to the work of his own hands, Job r. 15.

[t is not for want of love to his disciples, that rist keeps them in this world sometimes longer in they could wish ; he has a desire to them, and the work of his hands in them, but yet he will not ve them (like your season birds) all to take wing d fly away together; for what then would become bis cause and interest in the world ? In the same ijer where he declares it to be his will that all »sc the Father had given him, should be with him lercver he is, to behold his glory, yet he also de-ires it is not his desire they should all leave the rid now, or all at one time: I pray not that thou uldst take them out of the world, but that thou uldst keep them from the evil, John xvii. 15. 1. You complain that some of your best friends vc got the start of you, and reached heaven before II; but pray consider, is it not well for you, if ;y left you in the way to heaven, following after as u arc able ? All travellers are not of the same sed, some have more strength, more activity, and i better furnished for their journey, and meet with ver hinderances, and so move faster, and get sooner their journey's end; but it is some comfort to )se who cannot keep pace with them, that those lo are gone before can tell their friends at home, It they have left them upon the road, in the right ^y, and making what haste they could after. You find it is some exercise of your patience, to ^ that those who did not set out for heaven before u, but some of them perhaps after you, have quite tj^one you, and have got home before you, but if cy can carry this good report of you to heaven, at you are in the ready road thither, that you are

not loitering, that you are not gone the wrong way> but that they left you in the King of heaven's high road, making the best speed you can, walking in the same spirit, in the same path of the just; this will cause joy in heaven, and may afford you comfort in the land of your pilgrimage. Are you moving God-ward and heavenward ? It is well, thank God, and take courage; remember how great a support this was to the blessed Paul, even while he was bemoaning himself that he had not yet attained to sinless perfection; Not as though I had already attained, either were already perfect, but I follow after, if that I may apprehend that for which also I am apprehend" ed of Christ Jesus, Brethren, I count not myself to have apprehended, but this one thing I dof forgetting the things that are behind, and reaching forth unto those things that are before, I press forward toward the mark for the prize of the high calling of God in Christ Jesus, Phil. iii. 12,13.

5. Though you are left behind for a little while, yet if you keep close to God, and maintain communion with him through Christ, you may have even a heaven here upon earth: communion with God will make life comfortable, at the same time that it makes heaven so desirable. You think it long till you be joined to the general assembly and church of the first-born in heaven, and till you begin your everlasting sabbath. Come, sirs, thank God through Jesus Christ, that you have a nail in his house here, and a place in the assemblies of his saints, and such comfortable sabbaths and sacrament days; that God thus vouchsafes to come down to you, before he thinks fit to take you up to himself.

The presence of God is the highest happiness of heaven itself; Whom have I in heaven but thee? Ps. Ixxiii. 25. If you have the presence of God with yon on earth, though it be not in so immediate a manner, and in so high a degree, yet it ought to be greatly valued by you, and should not only keep you quiet, but cause you to rejoice : you cannot have the presence of deceased friends any longer with you, and that makes you weary of the world, but yon may have the presence of God even here, and is not that infinitely more ? Good old Jacob left this with his children as a sufficient support to them. Behold I die, but God shall be with you. Gen. xlviii. 21. Is the gracious presence of God nothing to you ? Is it not a great thing that the tabernacle of the Lord should be with men, and that he should dwell with you here on earth ?

You say this is something, but it is not heaven: it is true, but it is the next door to heaven. Wherever we meet with God, we may say of that place. This is no other than the house of God and the gate of heaven, Gen. xxviii. 17. Have you communion with God in secret and solemn acts of worship? Why then you are got within the borders, and even in the suburbs, of heaven. You are in the very gates of the

A SERMON ON THE DEATH

city; and their God is preparing your sonls, and making them ready for his more immediate glorious presence. Here is no room for discontent, but abundant cause for holy love and thankfulness.

6. You lament it that you are not yet in heaven; but know this for your comfort, that if yon be in Christ Jesus, you shall as sure be there in a little time as if you were there already. I speak here of the objective certainty, the certainty of the event; not of the subjective certainty, the assured persuasion of your souls concerning it In this respect, you may be in doubt, and apprehensive of the danger of missing your way, and being lost for ever, as I have already observed ; but if you be in Christ, there is no condemnation to you, Rom. viii. 1. Your state is safe, and your end shall be peace. You are kept by the mighty power of God through faith unto salvation. Your spiritual life is hid with Christ in God; it shall not be lost. Your salvation is nearer than when you first believed, Rom. xiii. 11. It will not be long but you will overtake your friends who are gone before ; you will come up to them at your Father's house; though death has separated you for a while, yet that same death shall bring you together again; when they died, then you parted for a while, and when you die you shall meet them again. The great boat that carried them over Jordan, to the land of promise, will, in a little time, come back again and fetch you, and bring you together. This Christ assured Peter of. Thou shall follow me after-wards.

The same grace that has brought them to glory is ready for you,' and sufficient for you. If your hearts be right with God, you and they are built on the same foundation; you have embarked in the same vessel; you have the same skilful pilot to steer you; and after you have been tossed to and fro on a tempestuous world a while longer, you also shall come safe to the desired haven. They once had their fears, as you now have; but the foundation of the Lard stands sure^ having this seal. The Lord knows who are his, 2 Tim. ii. 19. The same evidence you have of the sincerity of your faith and holiness, the same you have of your eternal happiness; for it is unalterably settled between the Father and the Son, that of all that are given to Christ, none should be lost, but all forthcoming at the last day; that every one that believeth in Christ should have everlasting life, John vi. 39, 40. You are in the hands of Christ; all his saints are in his hand; and none shall be able to pluck you out of that safe and powerful hand.

7. And lastly. When you are once got safe to heaven, you will have as long a term in your happiness as those who are gone thither before you. Yours is everlasting, and theirs can be no longer. If the blessedness of the saints in heaven were only for a limited season, though ever so long, yon would

have some excuse for envying those who are goM before; for they would enjoy more of heaven than you; their lease would be longer than years, becaose it commenced before yours. But in eternity tb^e is not properly a longer or shorter term; one day is «i a thousand years, and a thousand years as tme day. When you have been a thousand years in heaven, your happiness is as much beginning, and as far from ending, as it was at the first moment of your entrance there.

The apostle observes, (I Thess. iv. 17.) that the different circumstances of dying before Christ's second coming, or remaining alive at that day, would make no material difference in their happiness, because they shall all he for ever with the Lord. This being for ever with the Lord makes up all; it swallows up all lesser distinctions of the time and manner of going to heaven: this will effectuallj silence all emulous complaints, and perfectly unite the sons of God in holy love and joy; they shall eU be for ever with the Lord,

I have now considered both what it is that prompts ns to wish we had died with our holy acquaintance who are gone before us; and what reason we have patiently to wait here, till our great Lord shaJl give us a kind dismission.

It remains that we should bring these things home to ourselves by a close and serious application. 1 can but give you a few hints, and must leave you to enlarge upon them yourselves, depending upon iht help of God's Holy Spirit to make all effectual.

1. Instead of repining that our best and most beloved friends are gone before us, let us set ourselves to improve their life and death for the establishment of our souls in the belief of an unsees eternal world, and of the blessedness of the saints in that world. If you say. Who does not believe this ? I am sure I may say. Who is there that does not need to pray, Lord, help my unbelief? We are dull of understanding, and slow to believe the invisible realities of the other world. A strict observation of wise and good men is a great establishment to our faith. Let us remember their holy conversation, their zeal, their diligence, their self-denial, their fervent desires after God and Christ, and the delightful hopes they had of the glory to be revealed ; how they fetched their comforts from heaven by faith and hope, when this world frowned most upon them. What shall we think ? Were they deceived ? Is all this come to nothing ? Was their faith a mere fancy, and their lively hope only a pleasant dream? It can never be: there is a life beyond this; they knew it to be so; they had tasted of the powers of the world to come, not in a superficial manner, but by deep and satisfying experience; they had heavenly affections, excellent designs, and delightful expectations, all which centred in a world of everlasting rest with God. Are all these perished with

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heir dead bodies ? No, jiarcly : who that believes ^ jvod, can thick he would suffer the wisest, the most loly, and every way the best men in the world, thas ;o flatter themselves; and that only the foolish, dcious, onthinkin^ part of mankind should happen :o be in the right ? It can never be. Verily, there is a 'award for the righteous, and his expectation shall not be cut off*.

2. Let the death of our godly friends teach us to think of heaven more frequently, and with greater affection and delight Indeed, when we consider beaven as the glorious throne of God, and the seat j£ the blessed angels, we should for that reason raise our thoughts and our hearts thither; but no man hath seen God at any time; we have little acquaintance with the holy angels; but we have seen and known many of the blessed saints who are now io heaven ; we Juid familiar acquaintance with some of them, our souls were knit to them. Now though we should chiefly value heaven for the sake of the Divine Presence that shines most gloriously there, yet we may ascend in our thoughts to God by the scale of the creatures; and what we saw in good men of God, of Christ, and heaven, while they lived with us here, should make us to love God, and Christ, and heaven more, and meditate more upon them, since so many who bore the image of the heavenly are now gone thither.

It has been often observed, that when Esther was taken into the court of Ahasuerus, Mordeeai took a walk every day before that gale, ch. ii. 11. We should follow our friends in our thoughts and desires, to that blessed state into which they are entered.

Nature teaches us to love the place of our fathers* sepulchres; we look with affection upon the very graves of our friends, and take pleasure even in their dust Should we not then much more frequently and aff'ectionately meditate upon the glorious world to which their precious souls are gone ? By this means, we not only show our affection to them, but we maintain some kind of communion still with them.

3. Instead of passionately wishing that wc had died with our friends who are gone to heaven, let us be followers of them, as they were of Christ: if we ever expect to come to them in heaven, we must be such as they were upon earth. Natural conscience and natural affection may put us upon wishing we had gone with our pious acquaintance into the other world, because we believe they are happy. This amounts to no more than Balaam's wish; but we mast be found walking in the path of the just, if ever we arrive at their happiness; and whenever we think of them with affections of love and sorrow, we should presently charge ourselves not to be slothful, but followers of those who through faith and patience inherit the promises, Heb. vi. 12.

Let us consider with ourselves, we have heartily

wished that we had died with those excellent ones; but if God had taken us at our word, and death had found us out of Christ, out of the covenant, out of the way of good men, it would have separated us from them; though we had died with them, our souls and theirs would have taken a quite contrary way; we should have lost their company not only in dying, but after death, and never have met them again, till we had met at the judgment seat of Christ, they on the right hand, and we on the left; and if indeed we loved them so well, let us think with ourselves what a woful meeting that would be to us I The very sight of them would add to our confusion and misery.

4. Since we must not yet enjoy their company in heaven, let us converse more with their surviving labours here on earth: these are like the mantle that Elijah dropt when he left this world, and Elisha so carefully preserved and used. Some of the servants of Christ who are gone, live still in their excellent works; and by these, being dead, they continue to speak to us. This is the case now before ns: your laborious, faithful pastor has left behind him most excellent remains, such as shall never die. I am persuaded, as long as the Bible continues in England, those admirable expositions of his upon it will be prized by all serious Christians. In them you have his clear head, his warm heart; his life, his soul appears to be in them: prize them more, read them more than ever you have done; and while you are seriously perusing those excellent books, besides many others published by him, you will seem to yourselves to have Mr. Henry still with yon. It is in vain for us to pretend that we had a great value for the lives of such as he, if we neglect their labours, in which so much of their life was spent

5. Since it is the will of God that we should be still alive when our best friends are gone, let us endeavour to fill up their places as well as we can here on earth. Their death is a public loss, and leaves a wide breach in our fence: let us all, according to the duty of our several places, stand in the gap, and endeavour to turn away the anger of God from the land. Are so many of our humble, praying, wrestling Israels gone? Let those who remain pray more, and pray better. Are so many diligent ministers gone ? Let those who remain be more than ever intiant in season, out of season, and look up to him who has the residue of the Spirit, to pour it forth afresh, that the church and nation may be as little losers as possible. If we do not so, the churches of Christ will have sorrow upon sorrow; sorrow for the loss of those who are gone, and sorrow for the sloth of those who are left behind.

6. And lastly. Let us live in the well-grounded hope of following our godly friends to heaven, and meeting them there, and being together for ever

A SERMON ON THE DEATH

with the Lord; lay the ground-work of such hope sure and strong, for the saperstructare is to reach as high as heaven; and when you have done this, then rejoice in hope. I know nothing that can better support your spirits under the loss of such excellent ones, than a lively hope of a speedy meeting again in a better world; the time of separation is but short, yet a little while and you shall see them again; you parted in sorrow, you shall meet in joy. Perhaps you had not the opportunity of seeing some of them die, of closing their eyes, and bidding them farewell : but that shall not hinder your joyful meeting; and how will you then welcome each other into a world of bliss, and wonder to see how much you are all changed for the better, since your last parting! How will you congratulate each other in the favour of your blessed Lord, who has washed your souls so clean, and made them so glad ! But I must stop my thoughts here, that are ready to run out beyond bounds. Comfort yourselves and one another with these things.

I know I speak to many this day who need such comforts. Here is a great congregation, bereaved of a most faithful, wise, laborious minister; here is a disconsolate family, bereaved of one of the most exemplary and useful relations that 1 ever knew any family blessed with. How is a great blow given to us all! The death of Mr. Henry is an universal loss I It is and will be universally lamented.

Expect not, sirs, that I should enter upon the particulars of his excellent character; very much has been said of him already in a little compass, by that worthy aged minister who first preached to you on this mournful occasion.

I hope this will be more fully done in an account of his exemplary life: that constant diary he kept, will furnish out proper and excellent materials, besides what may be added from the observation of others.

But that which chiefly restrains me now is, that it is needless to do it in this place; for thoagh you have not enjoyed him much above two years, yet in that time you have knoum his doctrine, his manner of life, his purpose, faith, long-suffering, charity, and patience, 2 Tim. iii. 10.

And who has not known him ? His works praise him in the gates, and will do so; his great and good works from the pulpit, from the press, his immense labours, his incredible diligence in preaching, in expounding, in writing, his care of all the churches: he, like Demetrius, had a good report of all men, and of the truth itself; and we also hear witness, and ye know that our witness is true, 3 John 12.

He had in him that happy mixture of excellent gifts and graces that seldom meet in the same person, and they made him very amiable to all who knew him. In him you had the happy mixture of great

strength of judgment and fervour of spirit. Some art very zealous, but not so judicious; others jadiciofLS but not so zealous: he was both a baming and a shining light.

In him you had a true greatness of soai, mixed with exemplary modesty and humility; notbiog in him appeared sordid and abject, notfaini;^ vain and supercilious.

In him you had a most agreeable cbeerfalness.

with a due temperament of solidity and serioosness.

In him you might observe a strict regard to ihe

dictates of his own conscience, joined with a most

candid tenderness to those who differed from him.

In his preaching you had a very jas( and close way of thinking, with the most plain, proper, natural and easy expression, and a great regard to the honour of Christ and free grace, joined with a constast endeavour to beat down sin, and ^ive the power and practice of godliness.

It was this happy conjunction of excellent gifU and graces, that made him live so mnch desired, and die so much lamented.

I am a witness of that tender and conscientioa« concern with which he left his old and dear friendj at Chester, and of that comfort and satisfaction be had in his acceptance and usefulness in this part cf the vineyard. I am persuaded, these last two years of his life and labours have been a great blessing to many souls in and about the city of London.

My own intcrestin his acquaintance and friendship for the space of above twenty-eight years,is a thing of too private a nature to mention upon so solemn an occasion ; but it must never be forgotten by me. I own it as a precious talent put into my hand, and to be accounted for. He was a most cordial, prudent faithful, unalterable friend: and if a passionate affection does not deceive me, I think verily I shall less value this life and world, since he is gone from it The death of this faithful servant of Christ at this time is a very dark and threatening providence: God calls us to more than common sorrow by it; he expects we should lay it to heart; and, all the circumstances of it considered, both those of a private and public nature, we should lay it nearer to our hearts than ordinary. We should not suffer it to pass over us lightly; we should feel our loss, and fear the displeasure of our God, and tremble because of the ark of God.

But yet we must not abandon ourselves to inconsolable grief, nor quarrel with God, nor despair of his mercy to us.

As for the broken family, I am persuaded there are great mercies in store for them: the fatherless children are left with God, and he will keep them alive; and let the widow trust in him. Though God in this sad providence seems to have spoken against them, I believe he will earnestly and affectionatelr remember them still.

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[ knoiw DO family in which the entail of the cove-Dt from one g^eneration to another has more evi-Dtly appeared. I know no family more enriched tb a large stock of treasure of prayers by religions idecessors on both sides. And a family that is IS rich in prayer, is rich in the promises too, while i present branches of it adhere to the covenant, d live op to their education; and we rejoice to ) tbat it is thus with them, and daily pray for their >wth and establishment in wisdom and grace. And for this afflicted broken congregation, though •y oaghtto be sensible what they have lost, askil-

gaide, and a faithful helper of their souls; one o, they hoped, wonld have been the happy instra-tnt of great good, not only to themselves, but to dr families; one that was wonderfully fitted to id the lambs of the flock, and took great delight that part of his work.

Yet let them not distrust the care of the great epherd and Bishop of their souls. This place d people have been signally owned and favoured

Gody from one time to another. In the mount it s been seen that God has provided; and we hope

will have the same care and concern for you still, id the great respect you always had for your faith-[ ministers while they were with you, and the true iristian generosity with which you have treated sir families when they have been gone, gives us od encoaragement that the presence of God shall

the glory in the midst of you; and that you all yet have a pastor according to his own heart, lo shall carry on the same work, feed you with the me sincere milk of the word, and be a great bless-^ to yon, and the rising generation among you. And though the church of God in general feels is loss, and laments it greatly, that this your

minister was taken away before he had finished the great undertaking, his noble, delightful task, the Exposition of the Bible; yet we have all cause to bless God, who spared him so long, and helped him to carry it on so iVir.

It is the observation of a worthy'minister, on the death of a person of great note in all the churches, who had a heart enlarged for God, and bent upon doing more eminent service, that '* no one ever finish- • ed all the great designs he had for the glory of God in this world, excepting the Lord Jesus Christ. He indeed could say, // is finished'* As for others, their good desires and purposes go beyond the limits of their time and life; but they have finished all that God designed to do by them: and he is able to carry on his own work by other hands, and thereby to make it evident that he is to his people all in all

And I hope those who have attended long upon the ministry of good Mr. Henry, and taken down his expositions upon that part of the Bible that yet remains, whether in the public assembly or in his family, will carefully gather up those precious fragments, that none may be lost; and will communicate them to the world in the best way they can, that this gp-eat work may be finished, and be as much as possible his own performance.

To conclude: We must flee to this as our last resort ; though ministers, the best of ministers, die, the gospel does not die with them. 1 Pet i. 24,25. All flesh is as grass, and all the glory of man as the flower of grass ; The grass withereth, and the flower thereof falleth away: but the word of the Lord endurethfor ever. And this is the word which by the gospel is preached tmto you.

A FUNERAL SERMON

PREACHED AT NAN! WICH, JUNE 26th, 1714,

ON OCCASION OF THE

DEATH OF THE REVEREND MATTHEW HENRY,

LATE MINISTER OF THE GOSPEL.

BY JOHN REYNOLDS.

TO HIS TRULY HONOURED FRIEND

MRS. MARY HENRY,

LATE PIOUS RELICT OF THE DECEASED.

Madam,

Little coald I suspect that the report of such a discourse (meditated in such haste, and amidst such tumultuary thought and passion) would so soon have reached London ; and be, from thence, so solicitously desired to the press ; and that, as a piece of further respect to the worthy memory that occasioned it. While that is pleaded, I must resign it, that it may sensibly appear (to those that will not otherwise be persuaded) how incompetent it is to serve so great a name and memory. And while I resign it, I must present it unto you, that I may take occasion thereby to beg of you, Madam, to dry up the falling tears, and put on, now, a sympathizing spirit: Rejoice wit A him that rejoiceth: the heavenly mind is got within the heavens ; far beyond mortalilf and the mournful contingencies of it. Since the divine Good-will ordered your so long converse together in pious, pleasant harmony, let not the disposal of the same will occasion present discord. Rejoice that he has been (by grace) so good, so faithful unto death, and that he is now added to the triumphant communion. As yon bless that God that gave him to you, bless him also that he lent him to you so long; and by him gave you so much cheerful assistance and encouragement in the way to heaven. Good Madam, do all you can to refuse the importunity of

debilitating grief. Regard your he^tb, even fat' sake of those dear, living remains, that are do« k upon your care. You know time is short. Rrj/. in hope of that glory to which he is gone, and v^^^ yon will find him more loving, more amiable, u. more happy than ever; and where (though tbe $<> ciety of perfected saints will be an iDcoDcein^lr felicity, yet) the blessed God and the Redeemer^i^ be the supreme portion and delight. That the G • of all grace would please to enlarge yonr padm. to your trial, and sanctify the important afBictioe-. you, and the young bereaved mourners with y-* and proportion his strong consolations thereto, an-be, jointly, your everlasting inheritance, is tbe se.-cere prayer of.

Madam, Your truly sympathizing friend. And real servant in sacred offices

John REY^<?Lr'^

DID our rcrerendy honoured, faithful brotkfrfx-withdrawn) act by prophetical instillatimi, vkeu. ■ the obsequies of the late piovs minister^ of tkisplip he chose to treat upon that passage^ Sorrow api' sorrow ? This day are these words fulfilled in ywr em before your eyes. He himself is now become the ocft sion of our successive sorrow ; of multiplied, «|f^ vated sorrow; sorrow to city and country ; torrf* to the church of God. Bui I would call 19 f meditation^ upon this sorrowful day, a few ckartt!'

• See his aernion at Mr. Lawrence's TuneraL

A FUNERAL SERMON, &c.

1283

tcords, which, I am apt to thinh, would occur st to every mind, upon the hearing the tad, sur-\ttg newt of this decease.

MaTTHEIH XXV. 21. Veil done, thou good and faithful servant, &c.

f can we choose bat suppose, that, on last Toes-morning, this sentence was sensibly pronoanced ? ifa//y, by the God of heaven, while he remanded servant of his from the pulpit; gave him his tut here, and ordered his entrance into heavenly and joy: actually, by the good angels of hea-, while they met him on the other side the river of tal life; received him with a Well done, good faithful fellow-servant I You have, in your world, gently served your Lord and ours. We are now ly, at his command, to conduct and introduce into his presence and glory. y^ell done, good and faithful tervant I Can such a racter fall from such lips ? such an encomium issigned by the Son of God, the impartial Judge the world, to any of the fallen, apostatized race nan kind ? It must argue, that reconciling dels have been a-foot; that recovering grace has Q at work; that in and with some, it has pre-led ; that, of accursed enemies and malignants, las raised them to the honour and office of good I faithful servants.

4me allows not to look into the contents of this 'ul chapter; or into the peculiar paragraph to ich these words belong. Supposing, therefore, that

1, in some competent measure, remembered, whose se words are here represented to be, to whom ken, and when ; we take these observable truths our process, as supposed, intimated, or included rein.

. The Lord Jesus designs to come again. For, he st take cognizance of all human affairs. His vants shall be considered and regarded. He has at work to do, that requires his own hand and tscnce. He will put an end to this world, and all '• transactions of it; will wind up the work of re-nption, gather his servants together, and pass an iversal judgment. O the unconceivable day of return ! How little do the world think of it! How soured and joyful will his servants be ! How des-rate and confounded, the opposers of his gospel d kingdom!

2. The illuminated part of the vrorld is a stage, ere persons are called to be servants, and service to be done for the Redeemer. We cannot but say, U all the inhabitants of the earth are under ob-aliens to the blessed God, to love him and be de-ted to him; yea, so far as any of their indulgence d benefits depend upon and flow from the Re-eraer*s mediation, they are obliged to him for them. It they cannot expressly believe on bim, or cleave

to him, as long as they have not the means of being acquainted with him, with his mediation and grace. But in the enlightened lands, persons are called to be taintt; called to be expressly devoted to God in Christ, and to act and walk according to such devotion. They are the people called here to an account ; concerning whom the ultimate judgment proceeds, and among whom the Lord Christ expects to find his servants. There he has left work to be done. There he gives light and time for the doing of it; gives advantages and opportunities for the doing of it well; sends motives, alarums, and counsels, for making haste in doing of it. The church of Christ should be a busy place. All hands and hearts at work there. The service is important and sweet. Time hastens to its end. The negligent and loiterers will find themselves in a doleful condition at the Lord's return. It is an unanswerable question. Why ttandye here, all the day, idle? Here, in the Lord's vineyard, where is so much work to be done ? where so many talents are continually distributed ? where the Lord himself is so constant an inspector? and where idleness will be attended with so much absurdity and ingratitude ? The enlightened world is a theatre for sacred service.

S. The Lord Christ hath his servants in this world of ours, and good and faithful ones too; though they are but few, indeed, now; and one the fewer by Tuesday's blow and breach. But as bad as the world is, there have been in it, there are and will be, those, that are intent upon the Redeemer's service. Where else will be the kindly issue and effect of his redemption? By the same right that be hath a seed, be must have servants; for his seed shall serve him, and shall reckon it their honour so to do. His spouse shall be his servant, and shall think her dignity consistent with her office, for he it thy Lord, and worship thou him. They that are good and faithful in this world, are peculiarly the servants of the Lord Christ. The Father's, that is, the Creator*s, are fallen and lost. The grace, or the sanctity, given by the law of creation was soon forfeited and removed; the obligations that lay on man, on the account of original creation, were soon rejected and deserted. The exterminating curse of the law, and the devil, (by the temptation first, and the curse afterward,) soon prevails over the world. So, the Creator, as such, is like to have no servants here. It is a Redeemer must raise and regain them. The Lord Christ comes to purchase, hire, and persuade them. He comes to purchase them. To purchase them out of the bands of legal, vindictive justice; out of the various thraldom and captivity in which they lay. He gave himtelf for ut, that he might redeem us from all iniquity, and purify to himself (and to his own service) a peculiar people, zealous of good worhs; to hire them for himself and his service. He is the householder, that went out early in the morning to hire

A FUNERAL SERMON,

laboarers into his vineyard. He hires them by proposing and promising to them an anconceivable re-compence of reward. He sets before them a crown of righteousness, a crown of glory. He says to them all. Be ye faithful to the death, and I will give you a erown of life. And not only so, but he persuades into his service. Persuades not only by moral motives, and intellectual incentives, but by the power of his determining grace, sweetly concurring therewithal. He so persuades as to prevail with souls to be good and faithful unto him. And so, the good and pious are peculiarly the Lord Christ's servants. They are his, not only by this efficiency of bis love and grace, but by the disposition and inclination of their minds. They are sensible of their numerous and vast obligations to him. The love of Christ (the contemplation of his love to us) eonetraim ne to judge, that we must live to him. They are desirous, in and by all their services, to be more acquainted with him : That I may know him, and the power of his resurrection. They resign up themselves to his command and conduct, cleaving to him with purpose of heart. They love him with an incorruptible affection ; love the service he requires, and particularly, what is suitable to redeemed ones. They are concerned for his interests on earth, desire the support and enlargement of his kingdom here, and breathe after his presence and glory. Well, therefore, may he take cognizance of them, as those that have been his own servants; faithful to himself.

4. Our Lord hath, among his servants, those that are eminently good and faithful. Such, that by way of discrimination, shall hear that applauding sentence, Well done, good and,faithful servants! At least, some are faithful in the employment and improvement of more talents than others, having received more. Were we, indeed, to insist upon the accuracy and rigour of the parabolical account here, we might say, that all that are found faithful, are equally so. For he that well improves two talents, is as faithful as he that well improves five: the disparity lies not in the improvement, but in talents communicated and received. But, (not to intimate, that proportionably there may be a greater improvement of two talents by some than of five by others,) we may justly suppose, that it is not the design of our Lord's parabolical representation of things here, to signify that all his faithful servants are, with exact equality, so, in proportion to what they received ; but only that, in general, of his servants (that are so by his trust, and their obligation) some are faithful, and some are not so. Of those that are faithful, some have received more than others, and have accordingly improved and gained more than others. As their stock hath been greater, so they have had their heads, and heart, and hands full of business, in order to manage and advance their

stock. They have wrought hard; they baTc rctko ed time; they have traded far; they have beeacssj cerned that their Lord should receive bis ova ^ much as it was) with proportionable ioterdt^^ usury. And so there is room and reuon to ^ them, in the first place, the remonerant appioba^-^ Well done, good and faithful servants ! And sorr.j experience will testify, that all that are sictrj faithful under equal talents, are not jet eq»l faithful. Nay, have not many of onr Lord's scnas^ intrusted with few talents, been much more kst'\ than others, intrusted with more? May not dsij spoken to our shame ? How eminently faitiifil wfii they that lived in the dawning of the gospel aid i formation among us! There are of those, to rM the Lord will in a distinguishing manner saj. ^t done, good and faithful servants !

5. Our goodness lies especially in faithfalofsi the Lord Jesus. Then we are good, wbeo ve faithful servants to him. The disciples have, wise, much sin. Should they be compared witi Father's, that is, the Creator's, law, they will be foi miserably corrupt, defective, and guilty. M pollution runs through all their powers. Mar transgression they commit, and many an efi defection they make from God, and tfadr dotrt him. His original law would condemn them ail ^ their faith in, their faithfulness to, the Redeem' may be styled their evangelical goodness. Tbej good in his eye, while they heartily abide villi As amidst the exercise of moral virtue, sod f^ servance of those laws that secore the peace ie. order of this world, something is still wantie:. there is not a sovereign respect to the Lord Cb^ Mark x. 17. So, if that dwell in the heart,!: habitually and denominatively good, wbatererea ruptions and disorders may also dwell there, believers are, at present, far enough from perfeetk! But this sovereign respect to the Lord Christ, d in all the sanctified. The saints vaefaithful in Christ, This faithfulness, in mind and heait tinues with them, amidst their falls and failind Though temptations, sometimes, make a prev (j them ; yet they would not, for all the world, Kwaa their Lord and Master. They are desirous to foJ^ him still, though .sometimes they are faint, vean discouraged, or sometimes stumble in tbeir nij They may fall out sometimes among theouielvrs ^ Paul and Barnabas,) yet neither fall out with t^ Lord, nor with his service ; but resolve to ^ ^'^j and maintain their contract made to sene biai Should, in an hour of temptation, the propos) i^ made, as once it was. Will ye also go away .* U tc*^ be refused with the same distaste. Whither shai^^' go ? Thou hast the words of eternal life, Aod vkilr this disposition and choice abides, thy Lord ^^ acknowledge thy goodness. Thou art good as i<^ as thou art faithful to him.

BY THE REV. JOHN REYNOLDS.

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6. The Lord Christ will call all his serTants together, when he comes again. His faithful ones shall all be collected and united. He has something to say to them; something to do with them. Something to say to them, that will be to their utmost transport and joy. Something to do with them: to receive them to himself, and to conduct them to the felicity he has prepared for them, and promised to them. What a noble congregation will that be! The universal assembly and church of the first-born, whose names are written in heaven ! Oh holy, happy society! Holy, without blemish and mixture. Without blemish in their own persons. Incorporated spirits made perfect! made like to the angels of God! without mixture of any other persons among them. No goats then among the sheep, or tares among the wheat. Sinners shall not dare to stand in the congregation of the faithful. Happy society! Joyful in the love and smiles of their Lord, and in their love to each other! We know not how the transactions of that day will be so accurately managed as they are to be, without the knowledge of those we have known and conversed with before. We shall see those that we have offended, and that have offended us; those we have done good to, and those we have received good from. An account is to he given either with joy or with grief. As ye have acknowledged us in part, that we are your re-joieinffy even as ye also are ours in the day of the Lord Jesus* Then shall these tears be wiped from your eyes. Ye shall see the faithful Henry again ; see him rejoicing in and with all those, to whom his love and friendship, his ministrations and sacred services, have been savingly beneficial here.

7. When the Lord Christ comes, he will call his servants to an account; to an accurate, severe account: all bis servants, good and bad, faithful and unfaithful. The words themselves, indeed, only bespeak an account of the good; but that account must suppose a discrimination of them from the bad ; and the context extends the account further. The world is his; the church is his. The dwellers there are, by profession and obligation, bis servants. The sacred advantages they enjoy, are talents committed to them by him. He sets them in a state of probation. He calls them to work, intrusts them with goods, and says. Occupy till I come. Negotiate, merchandize, trade and traffic, till I return. Intimating, that he will come to call to an account. And how strict is that account! He knows very well, to whom he has committed ten talents; to whom five; to whom one single one. O how little do we remember this account! how little do we study to give it up with joy!

8. When our Lord comes, his good servants shall appear in all their faithfulness before him. They shall come attended with all their faithful services to bim. The servant here approved, shines in the

improvement of his ten talents. The Lord takes notice of it all. Of their faithful offices it may be said, as well as of their persons, that none of them shall be lost; but the Lord will raise it up (to light and to remembrance) at the last day. He will have it so; for there was but little faithfully done for him in the world ; and that, that was so, he will not forget. He has had but few real servants, though many pretenders to his house and family. It may be, few of the seeming great and pompous works of religion have been done seriously and sincerely for him. Many corrupt principles have founded monasteries, colleges, churches, hospitals and almshouses. A great many famous, splendid works will be lost at the fiery day. Many will appear such, as for which the authors have either already received their reward, or must expect no other, than the wages of sin. Nay, possibly, the good servants were not good in all their services, but roust lose some at the day of fiery trial; as seems intimated in that of the apostle, 1 Cor. iii. 15. If any man's works shall be burnt, he shall suffer loss ; but he himself shall be saved, yet so, as by fire. Since little has been well done, evangelically done for him, he designs that his faithful ones shall appear attended with all their faithful services. The Gaiuses, the Henrys, shall be illustrious in all that they have done faithfully, both to the brethren and to strangers. Also, wherein faithful service has been done, therein was dutiful, honourable regard paid to the Lord: it was done for his name*s sake; out of love to him, and respect to his glory. And will he not consider what has been so done? Will not his love to himself and to his own name, engage him to remunerate such sacred regard to himself? Sure it will. In that ye did it unto the least of these, ye did it unto me. And he is not unrighteous, (or ungrateful,) to forget your work and labour of love, which ye have showed to his name. And then, he hath promised remuneration to each piece of faithful service. None of their labour to him and for him shall be in vain, or shall be thought to have been so, at the great day of account. Happy they, that come loaded with faithful services for the Redeemer! Happy (we must needs say) the three Henrys most nearly related, and last deceased ! the present object and occasion of our grief, with both his parents. The father gave himself up to the active life, and was eminently skilful and faithful therein. The mother (as the son hath informed me) was as eminent in her place, as the father in his. The son, the present object and occasion of our grief, was (as is well known) t» labours more abundant. Singular vessels of mercy here, of glory now, and especially at the great day of their joyful account!

9. The Lord Jesus means to commend his faithful servants at the day of his return: he will openly, solemnly commend them, at the day of their ac-

}2HG

A FUNERAL SERMON,

count. ADgcIs, men, and devils shall be witnesses of the complacential suffrag^e and approbation that be will then give them. It shall appear how be loved them, how he was pleased in them and with them, when heaven and earth shall hear the loud, commendatory sentence, Well done, good and faithful servants !

We know not now the nature, the parts, the organs of a spiritual, glorified body; we know not what voice is among spirits, or how, without voice, they communicate their intentions and sentiments one to another. We know not how the spiritual body of the Redeemer, far transcendent to, and more glorious than, those of his saints, will differ from a spirit. We know not particularly, how his approbatory mind and good-will will be reported to them. It is sufficient to us, at present, that he will so represent to them his acceptance of them and their faithful services, as will amount to an abundant commendation, and to their abundant satisfaction, exultation, and joy. Our Lord, we may say, commends his servants now, in his intercession and advocacy for them; while he recommends them to his Father's favour, protection, and grace. This we may see in his last prayer for them, which seems to be the pattern and substance of his intercession above. Though in his converse with his disciples, he had had occasion enough to find fault with them, and to chide them for the dulness of their minds and earthi-ness of their apprehensions; for their unbelief and hardness of heart; the deficiencies of their love and courage, and readiness to forget his word and works; yet, when he is leaving the world, and willing to leave them, thereupon, to his Father's care, he has nothing but good to say of them ; no mention of their faults; but— T/iey have known that all things whatsoever thou hast given me, are of thee; and-*/ have given them the words which thou gavest me, and they have received them, (though they had received them at a slow rate,) and have known surely, that I came out from thee ; and they have believed that thou didst send me. Endearing Lord ! how good and kind is he, thus to make the best of bis servants' case! And does he commend them now, and will he not do so when he comes again ? That is the day of retaliation and reward ! The day, in which he will be admired and glorified in his faithful ones. The day of account is the proper season for approbation; and that he will afford in and with an open commendation, Well done, good and faithful servants !

In the reason or reasonableness of this generous transaction of his, his public commendation of his faithful servants, we may satisfy ourselves by such considerations as these:

He will commend them, we may suppose,

1. For his Father's honour. From him they obtained mercy to be made and to be found faithful. His grace was displayed in leading them unto the

Mediator, and confirming them in him : in Icadi^ them to him : No man can come to me (by reason ^ the predominant corruption of nature) exttpt thf Father, who hath sent me, draw him. As the Fatbc' sent him into the world, so, by potent persaaisioa, kr draws disciples to him ; and confirms them in bia. and in a holy faithfulness to him. iVov, he riti establishes us with you, in Christ, and kmtk aueimM us, is God. He pours on them the same unction a5i on the Redeemer; and so implants and enlivei^ them in him unto all fruitfulness. Their faithfo'-ness honours him as the prime root and cause of it; and not only as such, but as the final cause, and olb-mate end, of it The Redeemer's serrants were the Father's also : they were restored and retarcd unto the eternal God. As none came to the Fatiic;. but by the Son ; so none come to the Son, hot tbcr come to the Father also. We come to him as Mediator ; and coming to him in that oflScc and notiot. we cbme on purpose to be directed, led, and united by him unto the blessed God. The trne worshippers, and those that are ^represented, by the apostle, as the object of his intercession, are styled* Those tkti come to God by him. At that efajf, says he, tiz. wbea the divine Spirit shall be plenteously poured out ye shall know that I am in my Father, and you in mt, and I in you, John xiv. 20. Ye shall be certified then, that as I act by the concurrence of the great God with me, so I conduct you to him, and join yoi with him. The faithful servants of the Lord Jesnu are the faithful servants of the eternal God. All mim are thine. They that belong to me, and are devoted to my name, are devoted to thine also. And where else, truly, are the servants of the eternal God to be found, but among the disciples of Jesus ? We msr talk of natural religion, but where is it to be found in the life and practice, but within the church of Christ ? We may talk of moral virtue, but what aa empty shadow is it, if not founded on the lore of God ? And where is that to be found, but among the servants of Jesus ? It is he that opens to them the nature and excellences of the eternal God, the counsel, law, and love of the eternal God. It is he that calls them unto the worship and obedience of the eternal God ; that, by his heavenly revetation5 and Spirit, kindles in their hearts the love of theeter-nal God. His servants then are, and must be, the servants of the eternal God. In being faithful to him, they have been faithful to God. In tbeir faithfulness, they glorified God ; and demonstrated thereby their true discipleship to him. Herein it my Father glorified, that ye bring forth much fruit; so shall ye be my disciples. Having by their faitb* fulness glorified the eternal God, according to tbe law of disci[^eship to him, he will be ready (almost to thank, but sure) to commend them, when he comes again. Well done, good and faithful servants !

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2. Kor his own honour. His grace has been dis-ayed in their faithfulness. Without him they aid do nothing. He was the vine, from which eir life, their fruitfulness, and faithfulness was de-?ed. He is the second Adam; and he appears, them, much more potent and successful than the St was. The first was, indeed, a living soul; but t secured neither himself, nor his posterity: he on proved unfaithful, and entailed unfaithfulness >on his race. The second Adam is a quickening y\ rit; not only continued faithful himself through-it the whole course of his obedience, but teaches id enables thousands to be faithful too; thousands ' old Adam'i apostate race. He transferred them himself, ingrafted them Into his vital body, shed uctiTying virtue and Spirit upon them; in recount-1^ the products of which, he may well, to his own raise, say to his faithful ones, Well done, good and lithful servanitl

3. To manifest his approbation of their active, di-gent holiness. The righteous Lord loveth right-9usness, and bath promised to crown it at the last ay. By the same rule, that sin is offensive to him, bedience must be acceptable and grateful. He ectified their nature, that it might be capable of, nd intent upon, regular and sanctiGed operations, le purified his people, that they may be zealous of ood works: and when they are so, they answer a Teat design of his redeeming, purifying grace. In heir holy faithfulness, they act most suitably to he original law of creation and integrity. They Qost nobly employ the native powers bestowed ipon them; they act most rationally, spontane-msly, and agreeably to heaven-born spirits. Most -ationally. Their pious faithfulness is dictated by he highest reason. They must needs serve him, hat serred them to the death, served their chief nterests and eternal salvation. They see, that all >ther service, separate from his, is folly and madness. They see, that time is short, the world is vanity, and death approaching: that it is his ser. vice, faithfully performed, will give them peace find satisfaction then. Most spontaneously^ as the scales are dropped from their eyes, the ill bias and load is removed from the heart and will. They run the way of their Lord's commandments with an enlarged heart; and are sorry that they can run no better, and do no more. They gladly design and meditate the ways wherein they may serve him. Most agreeably to heaven-born spirits. As those that, in their first formation, came from the Father of spirits ; and as those that have been anew created by him. They now show that they are returned to God, to his law and love. They please him, and are aspiring towards the enjoyment of him. To this, the Mediator called them ; and this must be delightful to him. If the steps of moral virtue, and observance of the secondary table of the

law, be pleasing to him, (as in the young man, whom, upon the assertion of such virtuous observation from his youth, our Lord is said to love, Mark x. 21.) much more will the zealous exercise of his own sanctifying grace, in his faithful servants, be approved and commended by him. The exercise of their integrity and love, of their faith and faithfulness, will be found to their praise, and honour, and glory, at the appearing of Jesus Christ. Therein they have endeavoured to conform themselves to their Lord himself.

4. To vindicate them from the vile aspersions cast upon them by a blind, malicious world. Holy faithfulness has seldom here appeared in its true light and colour. The servants of God, and of his Christ, have, in all ages, had their abuses, reproaches, and misrepresentations. Their innocence and integrity have been usually clouded and obscured. Thence, they have not been able (o do the good they might and would, nor have been such an honour to their Lord and his cause as they should have been. They were not of the world, and so the world hated and reproached them. They were opposers of the devil's kingdom ; and the devil hath found ways enough to vilify and blacken them, and make deluded miscreants believe, they were his complices and friends. Do any of them come in the severe, abstemious spirit of the reformer, John the Baptist; they are melancholy, or have a devil. Do they come in the familiar, sociable mind and conduct of the Redeemer himself; they are then friends of publicans and sinners. An irreligious world will not be pleased with any of their deportment and conversation, as long as they walk according to the great rules and end of divine religion. In modern times they are loaded with the scandalous names of liei-etics and hypo-cnies; of schismatics, jrrecisians, and fafiatics: and under such names they are sent to exiles and galleys, stakes and prisons. But he that knows their integrity, will bring forth their righteousness as the light; will vindicate his cause and them; will silence and confound all their implcaders, and particularly the great accuser of the brethren, by one public sentence of his, Well tioite, good and faithful sei'vants !

5. They were his honour here. That little honour that he had in and from this world of ours. As they were called and culled out of the world to be a people to his name, so they lived to the honour of his name. They were witnesses for him, for his truth, and oflice, and glory, in the several generations in which their lot was cast. On this account he recommends them to his Father's tuition, when he was leaving the world: Thine are mtne, and I am glorified in them, John xvii. 10. They speak him, preach him, exemplify and commend him to an ignorant, unbelieving world, and in kind

A FUNERAL SERMON,

retaliation, he will commend them at his retain. / say unto ye^ (and ye may depend upon my word for it,) that whosoever shall confess me before men^ him shall the Son of man confess before the angels of God^ Luke xii. 8. Since, then, the name of the Lord Jesus was here glorified in them, they shall be glorified by him, and particularly receive the glory of a solemn acknowledgment and commendation from him, at the day of their account, and appearance before him.

6. To set them on admiring at his surprising condescension and love. Unutterable grace is to be poured out at that day. The Redeemer resolves to do every thing, by which he may be admired and glorified in his saints, at that astonishing day. And this shall be a piece of the wonder of the day, that he will take notice, approving notice, of such servants and such services. Such servants, that were in themselves so sinful and defective! sinful in nature, to their own continual shame and grief! so dark and destitute of .spiritual light! so impenitent and hard-hearted! so unbelieving, remiss, and cold in their love, and grateful resentments of his goodness ! Alas ! they knew not how to bear themselves and their own hearts, while they were here. They were their own continual disease and burthen. So defective in what they did, and in the omissions of what they should have done. Had they done all that was required, they were, at best, but unprofitable servants. And will the Lord of life so kindly regard such impertinent ones as they ? He needed them not. And how much did they omit of their duty? Lord^ forgive my sins of omission! said the pious, famous Vsher, when he came to die. How oft did the laziness of the flesh, the temptations of the world, the discouragements of the times, divert them from plain and excellent services! And then, how 'defective in those they wrought! And will he respect and recount such services as theirs ? proceeding from such imperfect principles, and so darkly levelled at his glory? O the unspeakable goodness, and favour! Will he approve what they had forgotten, or what they thought would never have been forgiven ? Surprising grace! This must needs overwhelm them with wonder, and set them upon the reflection and inquiry, when ever such works were done by them: Lord, when saw we thee hungry, or naked, or in prison, and did so minister unto t/iee ? But he knows the times when, the persons to whom, the cases in which, they ministered, in all their services, to him. They are recorded, and shall be recounted at that day, to their surprise, and unconceivable amazement at his grace and love. With what rapturous astonishment will the strange but charming accents strike their souls, when the blessed Judge shall say, Well done, good and faithful servants !

7. To show to all, the reason of the diffeit&ef he makes among the natives of this world at Ik day. Vast distinction be makes among them. Sok he raises with such horrid, yet deathless bodies, e devils would have, were they to wear any. Tbea he sets at his left hand, frowns upon with otais disdain and indignation, and then dooms to ife region and flames designed and prepared for ^ implacable rebels against heaven, the deviUtk& selves. Others he raises in honour, pover, sad glory; clothed with immortal bodies, glorioas hU his own. Them he sets at his right hand, the pl^ of reputation and renown. Them he adjad^ts, u to the mansion of angels only, bat to an eodiei blessedness with himself and his Father io thtj glory. In so doing, he acts not merely at a d«-potical, arbitrary rate; it is not the office of i judge to do so. For then he might as well coafs this glory on the opposite black rank and cob-pany. But it is the function of a judge to do yit tice, to administer law, and pat in execotion ^ rules of government. However arbitrary oar Lorij may seem now in distributing his grace, to pre{&7 persons for the honour of the day \ As he ttiU hst\ mercy on whom he will have mercy ; yet, tbeo ki appears as the righteous Judge. And as soch, kj must execute gospel sanction, and fulfil the tbmt-j enings and promises he himself hath made. Be hath promised to his faithful ones the cromiotj life, and he will be sure to bestow it. AccordJodj. he will find out all his faithful ones; will recogstj their faithful services; will let the world ki^^ that though they have no merit, they have das the work he commanded and approves; thej baie cleaved unto him and his service, when otWn would not; they are the persons to whom bis promises of life and glory appertain ; to wbois,» righteous Judge, he is obliged to give the crof£ of righteousness; whom therefore in opeo ccart before men and angels, he mast pronooDce %d commend as his good and faithful servants.

8. To cast (as we may well suppose) a tonoei;!-ing reflection upon those refractory soals^ tbat would not be faithful. They shall see what tber have lost; what honour and approbation tbey ba^( forfeited and fallen short of. O the dismal itfnt that will seize unfaithful souls at that day! They shall bethink themselves how they were iDvitedaiiJ called unto like faithfulness. That the same cron of glory was pro'posed and promised unto them, as to others. The process of that day was opened to tko: the honours of the faithful were set before llies: the loss, the misery and shame, of unfaitfafal obcs were sufficiently represented; bat they wonld »t believe, would not be faithful. They regarded e^ the honours that were to be adjourned till tbe \^ day. They loved the praise of men and appro^' tion of the world. They would be of some ^

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ind figare here, whatever became of eternal glory, knd now they are debarred the Judge's commend-ttion. Horror and confusion must seize them» while bey are separated from the good and faithful company, and excluded their applauses and joys. ) what unspeakable honour and dignity have they ost, and what eternal, blessed consequences there-ipon !

9. To reflect a tacit honour npon faithful angels. Consequentially, to approve and commend hem also. They will stand by; and their faith-ulness cannot but redound to their honour, in the lay when faithfulness is publicly commended. We Lnow not that those unblemished spirits will be >rooght into judgpnent at that day. Know ye not9 hat toe ehall judge angels? is usually and plausibly estrained to those that are conBned in chains of larkness. Though it may, perhaps, be thought, :hat there may be reason for a solemn judgment in 'eference to the one, as well as the other. Have :he evil angels, since their fall, been continually 3pposing the Redeemer and his kingdom ; the ;>ious ones have, on the contrary, ever since their conservation, been diligently serving the Redeemer md his kingdom. Have the evil ones been the tempters and opposers of the saints, and so capable )f being judged and condemned by them; the pious ones have been also their friends and ministers, and so as capable of being approved, thanked. And commended by them. But let us not be wise eibove what is written. Will the Mediator commend his faithful mortals ? those that were so imperfectly and defectively faithful? What respect must he have for his perfectly faithful servants! They that always rejoiced in his commands, and never failed in the complete execution of them. While the saints of earth are commended, the commendation must ascend, and affect the saints of heaven; their consciences, in the mean time, will applaud them ; and they rest assured of the Judge's good-will towards, and approbation of, them also. Saints on earth were faithful in few things. Their time was short. The saints of heaven (the natives there) were faithful in many things ; faithful in the great erish, when thousands of their brethren fell; faithful, each of them, through all ages of the world; faithful in all things. Commendation is much more due to them.

10. To cast shame and torture (as we may well suppose) on those angelical spirits, that refused to be faithful. Angelical spirits we may call them for distinction sake; though in refusing to be faithful, they refused to be angels; i. e. messengers and ministers to the heirs of God in the world. They soon renounced their allegiance, and faithfulness to their God and Creator. Yea, and some think to their Redeemer too; i. e. to the Son of God considered in the capacity of the Redeemer

of this world. For it is apprehended by some divines, that the primitive sin of the angels lay here ; it was discovered to them, that this world of ours would revolt and fall from God; that the blessed Son of God would put on human nature and accomplish out redemption ; that this Redeemer (thus humanized, or incarnate) should be made head of men and angels; that by his redemption he should advance a great body of mankind to their seats, or seats superior to their own ; that now, some of the angelical tribe acquiesced in this discovery of the divine counsel, comported with it, and secured their station and the divine favour; that others, in their pride disliked the method of the divine purpose, stomached the superior advancement of the human nature in the person of the Mediator, and so, were thrown down from their illustrious habitations. But however plausible this sentiment may, at first, appear, yet, upon maturer thoughts, it will appear attended with irrational or unsupportable consequence. For should it be revealed to the angels, in the state of their integrity, that this world would apostatize, it must be revealed also by whose means and seduction we should be induced so to apostatize; viz. by the seduction of angels antecedently apostatized. At least, the revelatipn of the Redeemer must represent to them out of whose hands we must be redeemed ; viz. out of the hands of fallen angels ; the seed of the woman must be supposed to bruise the serpent's head, and destroy the power and works of the devil. And should it be known to the angels, before they sinned, that they should sin, and be thrown down to horrid darkness, be trampled upon by the Redeemer, and tortured for eyer, what a blast must that be to their happiness, what a beginning of despair, and desperate occasion of their sin and ruin 1 But in what instance and particular soever their sin was exerted, sinned, we know, they have, and fallen from their integrity and faithfulness. Faithful they would not be to their God, to the law of their creation and of the happy region where they dwelt. What sharp regret and envy will torment them, to see fallen mortals (such that were fallen by their instigation and inducement) raised to a noble, degree of faithfulness to their Lord! to hear them commended by the Lord of life and death, from a resolved faithfulness to him in the midst of a perfidious world ! yea, to hear them commended for their faithfulness in opposition to them and all their wiles and storms ! These revolted spirits were here grieved and vexed, that any of our race were recovered out of their hands; were reconciled to heaven; and walked faithfully with their great reconciler. They did all they could to reduce them from their sted-fastness. They laid snares, employed stratagems, and raised storms of persecution against them.

A FUNERAL SERMOM,

The devil shall cast some of ye into prison, and ye shall have tribulation ten days. But he thou faithful unto death. They woald neither be faithful them-seWeSy nor let others be so. And it may justly be determined that the faithful ones, that thus stood it out to the last against them, shall be solemnly commended in their hearing, for striking utmost shame and confusion into them. They see, with horror and despair, the glories they have lost. They see sinning mortals (such that were once so) raised to their happy seats. They see them received with joy, approved and applauded by the Judge; while themselves are hurled down to endless shame and contempt. O the direful lashes of their own conscience! O the reproach and disdain cast upon them by the great God, by the flaming Judge, by the faithful angels, and faithful saints! Away with such proud, rebellious, cursed miscreants, into the lake of inextinguishable fire!

Thus we see there may be reason enough, why the Lord Christ will publicly commend his faithful servants, when he comes again.

May this now prepare us for some application of tbis affecting truth. O that it may strongly affect our hearts I And may the application be taken in such inferences as these:

1. We see what a good Master the Son of God is. What condescension is here, not to admit only, or barely accept, but to commend such servants, such service! He knows very well what they are; be sees through their hearts; and sees all the corruption and corrupt principles there. And m^ discerns well enough, how impure they are, and how imperfect their services; and might justly disdain, them all. He is holy and jealous; his eyes are as a flame of fire. And the more holy and jealous he is, the more naturally and justly might he slight and abhor such servants. But here is an instance of gospel indulgence. He commends those whom he might condemn. Here is something more than mere pardoning grace. He does not only pass by their faults and follies, does not only forgive the iniquity of their holy things, but commends the work, applauds the service. Who dare say that he is an austere person, or a sour master? Can any one be more candid and generous? He knows the weakness, the failures, the defects of all the service offered him. He knows how indebted his servants are to him and to his grace; that without him they can do nothing, and yet he is resolved to commend them in the day of their account. O how happily deceived and disappointed will many of them be! They were continually poring on their sins, and thought that such as they should never be accepted. They were continually meditating the imperfection of their grace and holy principles, (if they could suppose they had any,) and could not believe that such blind, lame, cold services, could be par-

doned, much less approved by their Judge. But be of good cheer, ye faithful ones! Your Judge is far better than you ; and better than yon can imagine. He remembers the work that you have forgot. Wherein or whereon ye are ready (and have reason in some respects) to say, or write. 111 done, he will say. Well done! What yon have given up for lost, be has laid up for your joy. How will you be transported, when you shall hear him say of such as you. Well done, good and faithful servants ! Admire his noble candour and generosity! ye arc thus glorified in him and by him, according to the grace of our Crod, and the Lord Jesus Christ

2. The Lord Jesus will himself be faithfal. He commends his servants for being so. And will he be defective in that, that he reckons, and declares before the world, to be their commendation ? No. he cannot; so far as that can belong to him. And faithfulness does. He is the faithful and true H'tl-ness. Depend then upon his word and covenant* Rest assured of the infallible accomplishment of all his promises. Intrust him with your souls, your bodies, and all the affairs of your salvation. Faithful is he that hath called you, who also will do it ; will do all that he bath called you to expect at his hands.

3. May it not seem strange, that he docs not take more care to vindicate his servants here; to wipe off the reproaches and opprobrious reflections cast upon them ? It would tend to his honour, as well as theirs. How is his glory eclipsed, while his servants lie under such clouds here! We are reckoned as the off-scouring of all things, (as the filth of the world,) says one of the most faithful of them. Will he commend them at last, and not commend now! or suffer them to lie under all manner of shame and ignominy ? Let us take it as a piece of his mysterious providence.

4. See what honour awaits the Redeemer's servants at the day of his return. None of the applauses of the world may be set in the balance with his commendation. Not all the trophies, triumphal arches, or ensigns of honour, on the globe, can give the fame, that attends the breath of his approving lips. He can soon make your name ring through the heavens, assumed and shouted by angels there. Let his holy servants be content with their obscurity at present; content with the scandalous names and imputations now falsely affixed upon them. They are not fit for great honour and applause now. They know not how to bear it When they are fit to bear it, they shall have it. When they are purged from all their pride and vanity; from all their self-conceit and self-assuming apprehensions, they shall have it in abundance. The King of saints will bring forth their names to open light, and fix it in the heavens. The Lamb that was slain, will make it appear, that their names were wrote in his adamantine book, before the foundation of the world. The prince of the kings of the

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earth, the Judge of quick and dead, will bring forth all their exploits in religion, all their achievements for bis cause, and in his service; will publish them before heaven and earth; will give the performers of them an encomium beseeming angels; and so, consecrate their name and memorial to eternity.

5. Is it not strange, that he will carry his servants to all this honour through all the obscurity of the grave ? Will he commend them at last, but slay them now ? Will he applaud them, when he comes again, but now lay their honour in the dust? What strange transaction is here ? Must now the head and heart, that so faithfully served him, be lodged where they can praise him no more ? Must the lips and tongue, that were so much our dear brother's glory, and with which he so faithfully glorified his Lord, be laid aside to crumble into dust? What sovereign determination is here ? How easily could his pleased Lord despatch for him (as for Elijah) an angelical chariot to fetch him home, as a presage of future applause ! If the minister and ministration of and under the law were so glorious, should not the minister and ministration of the gospel be much more so ? But we see that heavenly treasure is committed to earthen vessels; that the vessels must be broken, in order to be re-framed, and fitted for glory. Wc sec, that mysterious counsel governs the world.

6. Where is the belief of this great report? a report, that should vividly strike the power of our souls ? Where is the faith, that is due thereto ? Will the Redeemer commend his servants, at the end of the day, at the end of the world; what work would this believed make upon our minds! What a turn would it give to our souls, and all their faculties ! It would awaken the drowsy and lethargic; rouse the negligent and remiss; warm the frozen and benumbed ; resolve the slow deliberator; invigorate and inspirit the fearful and discouraged ; confirm and cherish the faithful servant; and instil new life and strength to all. Is so grand encouragement set before us? the Lord pardon and cure our unbelief!

7. Will our Lord commend his faithful servants, and will he take it ill, if we do so too ? Nay, docs he not expect we should ? Must we esteem them highly in our own minds, and may we not tell our estimation to others? Sure wc may. And that for the same reason for which he commends them, and for which he would have so much of the lives and acts of his faithful ones recorded in his own book, the New Testament; the honour of his own name and grace in them. They therefore have done good service, that have portrayed the holy lives and transactions of his zealous servants, and transmitted them to posterity. The lights of the world should be set up to be seen. The epistles of Christ should be read of all men. But who shall speak the excellences, the faithfulness of that servant, whose departure occasions this

day's sorrow and solemnity ? It is a subject quite too big for me. I cannot satisfy myself (much less you, who knew him longer, and knew him more) in any representation I can make of his natural endowments, acquired ornaments, or sacred dispositions and virtues. I must leave it to some one better instructed, (and more akin to himself,) to tell yon the largeness of his mind, and of his heart. To tell you the strange readiness and fertility of his invention on any subject, to which he, at any time, applied his thought; the faithfulness of his memory amidst various studies and perusals; the solidity of his judgment both in secular and divine affairs. To tell you the various parts of learning into which he travelled, particularly languages and law. To tell you the sweetness of his disposition, in modesty and meekness, affability, candour, and love; and to tell you how all these were sanctified and consecrated by divine grace. Faith and love, you might see, instigated to such unwearied labours. Yon knew something of his eminent piety and devotedness unto God. His life was like a continued scene of actual devotion ; continually employed (besides the necessary repasts and converses of life) in prayer, exposition of Scripture, singing of psalms, instructing of catechumens, preaching the words of life, or meditating something for the service of his Lord and the benefit of souls, to be communicated from the pulpit or the press. A.nd all this was done with such spontaneity and cheerfulness, as if he would regularly prove the truth of the title of a discourse, (which he told .some of us was in the press, and which, now, must be the last he will send thither,) the Plea" sure or Pleasantness of Religion, The abundance of his public labours you pretty well know ; instant in season, and out of season (if such work could be so). The excellency of the subjects he treated on; the sweetness and spirituality of his management of them; the seriousness and affection of his spirit in treating with yon by them, you have often seen and experienced. His compassion and liberality to the poor and indigent: his extensive charity and love to all Christians, under their relation to their common Lord, and common character as saints: his sincere affection encouraging respect to his brethren in ministerial bonds, you cannot be altogether unacquainted with. His exemplary duty and faithfulness in his various relations, as son, (that was a crown to his parents,) husband, father, master, and pastor, (first at Chester, and afterward at Hachney^) may not now be insisted on. These many and more great things belonging to him, it is to be hoped, will, in due time, be reported to you. His singular acquaintance with holy writ, his dexterity in making it familiar and useful to meanest capacities, as well as to others, will, in his expositions, be published to the world, as

A FUNERAL SERMON, &c.

long as time shall last, or the English language live. Happy man, that was touched with lethargic symptom bat one day, or part of a day, while it is the chronical disease of our lives! So ill could his zealous constitution comport with that drowsy disorder, that, next moniing betimes, he withdrew from it, and retired into that Incid, perfect world, where alone uninterrupted, sacred activity and unweariness concur together. In one thing mercifully disappointed ; whereas he expected to be ground to the dust by the stone, or dissolved by the diabetes; from the time of his last sermon (on the Monday here) he slumbered away without sickness or pain, (as he usually confessed, when asked how he did,) till the next morning, that he fell fast asleep in his blessed Master's arms. Happy servant, that had said and done so much in the proper season of life and health, that he had nothing to say or do, when he came to die, but silently retire to bed, and enter into his Master's joy! Yet, being dead, he loudly speaks. Speaks the monitory words he last insisted on at his beloved Chester, Let tu fear ! Let vs fear, lest a promite being left us (or, lest the promise being left, or deserted by us) of entering into rest, any of you should seem to come short of it! Prophetical, sure, in the choice of the last words he was allowed to preach upon ; the last opened to you in this place, in this pulpit; Surely I have heard Ephraim bemoaning himself; when, the next day, all the country was in tears, and true Israelites were bemoaning themselves for loss of him. O what a friend have we, has the church of God, yea, the whole world, lost! The chariots of Israel! the horsemen thereof! In him we have, particularly, lost the sixth volume of Expositions on Scripture; (unless any apparatus be found, that will assist some compet<$nt hand to send it forth;) a seventh volume, that was to be critical on difficult places of Scripture; and an eighth, that was to be a body of divinity, in sermons; besides what other he would have occasionally sent into the world: these I know he intended. O let us bemoan the sins that have forfeited this light, and procured this loss! But this loss to us is gain to him. To be with Christ above is far better, in respect to his own felicity, than to be serving him here below. With what joy must such a servant be received into the heavenly regions! What solace and delight must overflow his active soul at the great day of his joyful account, (joyful, as concerning himself, however it be concerning you,) when his great Master shall receive him with these loud accents, (containing a character above all that flesh can say,) Well done, thou good and faithful servant! And this I speak with the more confidence, (for I would dread being swayed by party prejudice, especially in matters of such moment,) as being persuaded that not you only, but all the

pious of all persuasions, that had opportonitf i{ being acquainted with him, with his spirit, life, asd labours, unanimously concur in this sentiiaeiit, tb: this must be his entertainment by his Judge ai Ik great day. Well done, thou good and faithful 9m^^ And since there will be subordinate judges tai. those that approve and applaud the determi&atNi of him that is supreme; we may well suppose, ty Chester, Cheshire, Lancashire, Shropshire, Heekm, London, and other places, will bring in theirfcf-diet, and add their concurrent suffrage to \ki Judge's sentence, Well done, thou pood and fedijid servant ! Yea, shall the stone cry out rf the wd, and the beam out oftltt timber ansu^er it, agaisstti^ wicked and perfidious; and must we not saj. th-t the walls of his own house, and particularlj of fcb study therein, the pulpit, and the press, will all be ready to resound and echo to the Judge's applaodis^ accents. Well done, thou good and faithful jfrrcit.' 8. What a provocation and incentive, nov.."! here to holy faithfulness! Be faithful, bretiim. to the Son of God! His commendation will he your sufficient reward. Are you ambitioos? It j incident to polite, refined minds, so to be. Het is a mark for your highest ambition. Coret tk approbation, the applause, of the great Jud^ ef the world. One commending word from bb lips. will secure your glory and renown for ever. Ooe word of his will confound every accuser. Wi cancel or prevent any condemnation from sin, w the world ; from conscience or the devil. Ose such word of his will recommend 3'oa unto tbemo^ august, angelical spirits, and fix yon in their farosr and company for ever. Yea, it will recoromeed you to the eternal God, to his complaceocj ai^ endless communion ; you will, thereupon, be is-mediately presented before the presence of his glory with exceeding joy. This sentence, then prt-nounced, will be sufficient retribution to oar dear brother for all his work of faith and labour of h^t It would now be epitaph for bim, long aod lar^ enough, as good and as great as be was, supposiK it spoken by those sovereign lips. Well done, ti» good and faithful servant ! Do not the accents ckara your ears, and dissolve the heart, and instigate jos to a holy, ambitious aspiration after them ? Is tk faithful servant thus commended ? Have ye had sod a wonderful example of sacred faithfulness befoir your eyes; Go ye, and do likewise. Be faithful (brethren) to the Redeemer, to his interests and kiogdos in the world. Be faithful to the ministry ye have «-ceived, to the souls he hath redeemed, to the rocatien wherewith ye have been called, to your light, ^^ numerous talents and obligations: and wbea tlK opener of the graves shall come, the arbitrator of li^' and death shall appear in the clouds, he will make tie heavens ring with your praise and applauses; H*^ done, ye good and faithful servants ! A men, and J»*

A FUNERAL SERMON

PREACHED AT HACKNEY, JUNE 27th, 1714,

ON OCCASION OF THE

DEATH OF THE REVEREND MATTHEW HENRY.

LATE MINISTER OF THE GOSPEL.

BY DANIEL WILLIAMS, D. D.

TO MRS. HENRY,

LATE WIFE or THE

KEV. MR. HENRY.

Madam,

At the desire of your relations I sabmitted to make Down to yoa the sad and unexpected news of the eath of your late husband. The surprise of that Dictive stroke made this to me a very diflicult Qdertaking.

On the following day yon were pleased, by several orthy gentlemen of Hackney, to request that I ould preach there a funeral sermon on the next ay; the honour I had for the dead, and for you his tlict, conquered my backwardness to such a per-^rmance upon one day's warning. Your circum-ances not admitting yon to appear so soon in ablic, I was willing to send yon what I had slivered, with some additions of what I formerly reached on the same text. I heartily wish, that hat I have said of the deceased may contribute to )ur comfort, and conduct too. What I collected om the texty will show you not only your duty, but lat the happiness of saints is secure under all the ;currences of life and death. The surest mercies are ispensed in both. Yon have a great charge upon >u; viz. the education of many of the children of father so near to God. But you have also much I encourage your endeavours; they are dedicated to od, the pains taken with the capable have well icceeded, the rest are hopeful; many prayers for icm are recorded in heaven, they are children of le covenant, and of one well beloved by God and

good men ; he has left many printed instructions for your assistance, which they will be apt to regard; and above all, you may, you ought, in all your good attempts, and in every pressing difficulty, to look to and depend upon the Almighty God, as the Husband of the widow, and Father of the fatherleu. May yon find constant tokens of his fulness, truth, and favour, and from him receive comforts by all your remaining mercies! I am

Your sympathizing brother. And faithful servant,

Daniel Williams.

Romans xiv. 8.

For whether we live, we live to the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's,

The scope of this chapter is to maintain peace, and urge moderation, among Christians, notwithstanding their different sentiments and practices in rituals and other matters, wherein the essentials of faith and godliness were unconcerned. The text assign-eth a convincing reason, why a charitable opinion of each other should obtain, although such differences remained; q. d, both parties are the Lord's in life and death, both parties live and die unto the Lord, and therefore they should neither despise nor censure one another; t. e. they are subject to the dominion and judgment of the Lord as their sole Proprietor, they are alsb received and accepted by him as devoted saints, and as such they serve him according to their different sentiments. It mnst

A FUNERAL SERMON,

then be unjust usurpation, and dangerous un-charitableness, to condemn such because of some inequality in their degrees of light. But more of this afterwards.

Observe, I. Sincere believers are the Lord's in life and in death.

Jesus Christ is the Lord, for, v. 9. it immediately follows, For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.

Life here expresseth man's present state, and connotes all the time, endowments, abilities, interest, oppoKunities for improvements and service, with every talent possessed by us in this life.

Death puts a period to this present life by a separation of the soul from the body. Upon death the immortal soul passeth safely into the unseen state; which state is also referred to, because the interest of Christ in his saints is not interrupted by death, and his dominion is over the inhabitants of that world of spirits.

Christ is indeed Lord of all men, as truly as of believers; All being created for him and by him, they owe to him obedience in life, and must abide his judgment after death. All must appear before the judgment-teat of Christ,• But sincere Christians are the Lord's in a more peculiar sense; for they were assigned to him by the Father, Thine they were, and thou gavest them me. They are his by special redemption. He also apprehended^ them by effectual calling, whereby they dedicated themselves to Christ, and by mutual covenant they further became his own ; They are for him, and not for another.^ Upon such accounts it is justly said to all believers. You are Christ's ;^ nor is it a small part of their privilege that they can say, / am my Beloved^s, and my Beloved is mine.^

Quest. 1. What is intended by a Christian's being the Lord's in life ?

Ans*. 1. He alone has authority to rule them, especially in what concerns religion. His will ought to be a rule to them; whatever power others can claim over them must be subordinate to his, and by delegation from him. He is Head of the church, to govern, as well as influence, bis members/ His propriety is of that sort as to be a foundation of such an absolute dominion, as admits no challenge or excuse. All his laws bind the conscience immediately; nor can any person dispense with, or authority control, them. Our Lord has reserved to himself to appoint officers in his church, sacraments, qualifications of ministers, and terms of communion, &c. To add to these is to usurp his rights; to alter or refuse these is rebellion against his crown and dignity.

• 2 Cor. V. 10. b Phil. iii. 12. « Ezek. xvi. 8. d I Cor. iii. 23. « Cant vi. 3. f Eph. ▼. S3. g Ps. cv. 15.

Ans. 2. They are his to use and dispose of Iks: whilst they live. Shall not be do what ke m'iZ wi:k his own? His justice and wisdom will preserve tk rules of equity in disposing of them, aod yet be ii so true to his own rights, as to claioi the disponl of all our circumstances, and the appointiDg bov <rar time and talents shall be employed. It is an uBJQ«t denial of his propriety to murmur at the work be ordains, be it never so mean or difficult. His title to his people is such as to serve his purposes by thei'^ health or sickness, prosperous or low estate, higler or lower station; they are not to choose or dispate. The interest of our Lord in us aathorizeth hid 10 effect his own ends by us, and by all that is ours, as his wisdom shall direct ' Nor is this to be in »aee cases, but in all; or at some certain times, but as Urn? as life endureth.

Ans. 3. The Lord is sure to be concerned for tbe^ good in all the occurrences of life.

The vicissitudes, wants, and dangers in this pn^ sent life are many; the Lord's people are exposec in this world to more distresses than others, becaoi? of their fidelity to him; but as their being bis briap on them the hatred of the wicked, so the same thbc is their security and relief under all their troublef He oft, on this account, restrains their enemies, saving, Touch not my anointed, and do my prophets %s harm.9 They find cause to say. We which live at? delivered unto death for Jesus' sake, tknt the lif* also of Jesus might he made manifest in our mens: bodies.^ He who saitfa. He is worse than an in&dd who provides not for bis own, cannot neglect to pn>> vide for his own, the care of whom he has undertaken when they became his: they are not sent u war at their own charges.^ His eye guides tbeia w the way he orders tbem to go; hy his strength tki are enabled to perform what he enjoins. His coats-lations abound with their troubles. When weak.br carrieth his lambs in his arms^ When they go astray. he brings them back as his own sheep; and vil! say. Of them whom thou hast given me^ I hate hst itone.i Their whole life shall evidence the tru(h g: that place; He will be our guide, even nnto deatkJ*

Quest. 2. What is it to be the Lord's in deatb, or dying?

Ans. 1. The time and the manner of a belteTer's death are in his band.

He has the heys of hell and death.^ His »iots shall not die when their enemies please, but wkes he thinks it most for his glory, best for his serraati and in the fittest time. The weakest shall live t$ long as he has work for them; and commonly tbet who have been very useful, are taken away before a longer life shall prove dishonourable, useless, or intolerable to them. It belongs also to bin to prescribe, whether the death of his servants shall be

h2Cor. iv. II. 1 John xviii. 0.

I I Cor. ix. 7. n Pb. xWiii. 14.

k laa. \l n • Rcr. i. l&

BY DR. WILLIAMS.

1206

(Iden or slow, easy or painful, natural or violent, youth or age, by what disease, and by what means .^y shall die. He has ends worthy of himself in this variety ; and what is so equal, as that those ds should be subserved by such as are his own ? rter bad no cause of repining, when Christ signi-d to him by what death he should glorify God, though was to be a violent death; and he asserts his ^ht to determine of such matters; when Peter ked. Lord, what shall this man do? i, e. Shall John^ Y beloved, die as I must? Christ replies. If I will tt he tarry till I come, what is that to thee ; follow

Tu me.'

A.ns. 2. When believers die, they are to appear fore the judgment-seat of Christ,^ He alone has a right to judge them. By his ntence their state will be determined, and not by e censures of men; or their own mistaken opinion themselves. His own gospel will be the rule of dgment f^ the great and convincing witness, will be s omniscient mind, to which the gracious secrets ' their hearts were known ; viz. their good desires, solves, contrivances, affections, and governing ms; these are better than what appeared oft, in eir actions and attainments. It is the same all-eing eye which observed those prayers, fasts, and aritahle worhs,^ which they concealed from the 9rld, to avoid ostentation, and to approve them-I\es to him as satis6ed with his sole approbation. Ans. 3. Precious in the sight of the Lord, is the ath of his saints,*

He who bottles their tears, cannot be prodigal of eir blood, for it is precious in his sight ;^ it shall )t be spilled but for valuable ends; as to attest s truth, and be the seed of his church; and they all pay dear who are guilty of shedding the least 'op of it. So the cry of this brought utter ruin )on Rome pagan. And in revenge, shall Rome ipal have blood to drinh, because she was drunk Ith the blood of the saints,^ She may shortly boast ose wounds are healed, which she received by the ord of Christ's mouth, but she will, after a short iuroph, find her plagues shall come in one day, and e be utterly burnt with fire ; for strong is the Lord odwhojudgethher ^ though the protestants will be o much reduced to effect it. Ans. 4. When dying, and when dead, he will deal ith them as his own.

The sting^ of death he will take away by an isured pardon, and full absolution. He sets them )ove its terrors, by a firm persuasion that he over-ime death, to deliver them from the fear of it;' id by some foresight and foretastes of that good bich follows their release. To render them meet

o John zxi. 19—S2. P Rom. xiv. 10. q Rom. ii. 10

r Matt ▼i.4,5, IS • Ps. cxvi. V». t Ps. Ixxil. 14.

a Rev. xvii. c. » Rev. xviil. 7,8. w l Cor. xv. W.

X llcb. li. 14,15. f Luke zvi. 33.

for the upper world, their souls shall be set free from all that Is carnal and earthly, by their separation from the body; and the divine principle alone reigning in all ite faculties, his angels^ shall guide and defend the departed souls through the upper regions, till they arrive to the place of the blessed, where Christ will receive them to himself; to possess the mansions^ ha has prepared, and enjoy that perfect light, love, life, glory, and delights, which he purchased for, and becomes the members of such a head. Them he will bring to appear with him in his glory,^ when he comes to judge the world. Their bodies shall his Spirit raise,** as the bond of union betwixt him and them, which death could not dissolve; those bodies he will frame to that spirituality, as shall suit the heavenly regions, and the employment of exalted souls. These bodies will not only be freed from all blemishes, pains, weakness, listlessness, and weariness, but made like unto Christ's glorious body,<^ then their whole persons are solemnly absolved and vindicated, and Christ is glorified and admired in them, upon which they ascend, and be ever with the Lord, to be perfectly happy in a full conformity to Christ, and the beatific vision.

Exhortation. Be all of you persuaded to become the Lord's, by a sincere dedication of yourselves to him.

Acknowledge that right he has to each of you ; at the judgment-seat of Christ, every tongue sliall confess to God,** i. e. to Christ, who is God, unless Isa. xlv. 23. be spoke of some others besides the true God. If you are among those who are devoted to Christ, you will confess as they, v. 24, 25. In the Lord we have righteousness and strength, in him we glory ; but if unbelievers, you shall be ir«/iiziiifrfthat you were so tnren#e«f against him, as to deny to come and yield up yourselves to him; this you shall confess to be injustice towards him, and destnictive to yourselves. He now puts in his claim, that by your consent you may become his for your own benefit. What have we to do with thee, Jesus, thou Son of God,* was what better became the devils to say, than you ; for he invites you; your salvation depends on him entirely; and it is possible to be obtained for his sake; nay, it is certain to all, who will yield up themselves to their blessed Lord.

Motive 1. For this end he died and rose again, and revived, that he might be Lord of the dead and living.'

He has not only a claim to you as your Creator,* but as your Redeemer too. You are bought with a price, and that no less than his precious blood; to offer up yourselves to him, is your reasonable service ;^ he might well expect, when bleeding on the cross, that he should draw all men to him ;* for what ene-

■ Jobn xiv. 3, & at Then. iv. 14. b Rom. viii. 11.

• Phil. iii. 81. d Rom. xiv. 10, II. • Matt viit. 99.

f Rom. xiv. a r 2 Pet. ii. I.

b Rom. xii. I. 1 Johu xii. 33.

A FUNERAL SERMON,

mies coald be so anconqaered by his love, as rather die by their woands than come to him to be healed? He merited a propriety in yoa by his death; he is risen, and entereth his claim; he is alive, to observe how it is received, and has all power in heaven and earth, to avenge himself on sach as reject him, as well as to confer all his blessings on those who accept his offer, by dedicating themselves to him. O bethink you, whose are you, if yon be not the Lord's ? it is an usurper, even the devil, who possessetb yon.

Motive 2. You comply not with the chief design of the gospel, unless you become the Lord's.

The gospel is an invitation of sinners to Christ; and all that is recorded therein, tends to incline men to be the Lord's. What is hlMtorically declared of Christ, the account given of the Spirit's operations, the promises, and threatenings, all concur to prevail with men to yield up themselves to him. What is mentioned of the evil of sin, the misery of sinners, the dangers, weakness, and emptiness of self, the vanity of the world, the wiles and cruelty of devils; all this is to bring us to renounce these, as competitors with Christ for our affections and choice.

No minister can think his labours are effectual, till he can say, / have espoused you to one husband, that I may present you a chaste virgin to Christ,^ All the authority of the gospel, all its directions, all its allurements, encouragements, and helps, are not only in vain to such as refuse to be the Lord's, but they will aggravate iheir condemnation, and expose them to the sorer punishments. This Jesus will come in flaming fire, to tahe vengeance on them who obey not the gospeU Flatter not yourselves by any impressions the word has made upon you, or by the hopes you have gathered from it; for unless it has prevailed with you to give your hearty consent to be the Lord's, it has had no saving effects upon you. That is its chief intention, for that it is adapted, and its design is not fully answered, till every thought and imagiiwtidn be brought to obedience to Christ,"*

Motive 3. To be the Lord's, includes the highest honour and felicity.

The godly are pleased with the title of being his servants, and oft mention it as their honour. But if 3'on will be the Lord's, yon shall not only be his servants, but his peculiar people, his friends and favourites, his brethren, joint heirs with him, his temple, his spouse, the members of his body, and his heritage,^ Our Lord Jesus declares all these concerning every true believer. He fills up every relation to the extent of it; and must you not admire his condescending goodness, in inviting such as you into such relations. What honour, what safety*, what power, what riches, what happiness, must any one of these contain! what then must all of them together include ? To be his, that is, to be his in all

k 9 Cor. xi. a. 19 Then. i. 8. m 9 Ccnr. x, 5.

• Rom. Tiii. 17. » Matt. xvi. 84.

these respects, connotes a happiness not to be expressed by fewer terms. Look back to what 1 }&n said of the Lord's concern for his in life; bov pre. clous their death is to him, and how he deals will them dying and dead; and will yoa not find evit fit to draw you to him, or enongh to coDviiiee m what enemies you must be to yourselves, as veil as to him, as long as it is your resolve, WewillmBttm unto thee, I reserve another exhortation, as proper to the next head, as well as to this.

Observe, II. All true believers evidence their bdet the Lord's by living and dying to him.

This is the duty of every man, but it is the pete-liar character of saints, they live and die to lb* Lord; it is the best and most undonbted eridesK of their being the Lord's that tbey can give; bs will it be proved by any thing without this, i!! saving acts suppose our being the liord's, and ut comprehended in living and dying to At«.

Self is excluded in both, v. 7. None ef wt lirta to himself, no man dieth to himseif. Self is tk great rival with Christ, and therefore to denii w-selves ° is made one of the first conditions of wst s becoming the disciples of Christ. Man bj ^ apostasy set up carnal self as*his chief end, lU supreme ruler; his own humour, his own will.bij own honour, yea, his belly, are to him his G^' Therefore till self be renounced we cannot becon)^ the Lord's, nor live or die to him.

Quest. 1. Wherein do believers live unto tbe Lord?

Ans. 1. In general they live to the Lord, vbe: throughout their lives they act for Christ and towanb him, as they who are his in life. The coarse vd tenor of their lives must express a true acknov-ledgment of his propriety in their persons and aB their endowments; and this not by starts, but as tfce scope of their lives; not for a short time at first, bst as long as life shall continue. St. Paul sonis i up in these words. To me to live is Christ.^ Me^ particularly,

(1.) They live and act in subjection to his aotbo-rity as their Lord. You heard that the Lord has tk supreme right to govern them; this believers confess, by their obediential regards to him; tbey ▼>& as he commandeth them; and put tacety none (f b statutes from themJ What he prohibits tbey for* bear, what he enjoineth they acoonnt themsdn; obliged to perform, and to exercise sincere repot-ance, when they fail in either of these. Tbcir solicitous inquiry is. Lord, what wilt tkouhastmitf do?* This they impartially study, with a sincere pa^ pose to observe it against all the motions of ihea lusts, and without respect to their secular mtere^ His word they esteem a sufficient warnat, tboaf:^

pPhlLiii. 19. r Pa. znli. 99.

« PhiL i. 21. ■ Acts ix. &

BY DR. WILLIAMS.

1297

many censore tbem; nor can the greatest powers make them forbear to do what the Lord enjoins, or comply with nsages he has not warranted them to impose; for they are at a point/ whether they shall obey the almighty God, or feeble mortals. If men assume to prescribe rules in matters the Lord hath reserved to himself, they dare not follow them ; bat from a loyal regard to him, they reject all haman inventions in the worship of God, and sacred ministrations of his house.

(2.) They live to his glory, as their great end.

The glory of Christ is their governing end; this they propose in their undertakings; they contrive and pursue the best means to exalt his name," and carefully avoid what would be a dishonour to him. So he be glorified by what they do, they are contented to want the praise of it, yea, to be despised; and therefore are most solicitous after considerable performances, to observe whether Christ is exalted thereby, and not how they are applauded. As the Lord is greatest in their eye, so they contribute what they can to render him excellent in the esteem of others, and are grieved when any treat his name, his word, or his image, with contempt

To him they ascribe the praise of all their gifts and graces, and of all their benefits and blessings; whenever they find any good effect of their labours, they humbly confess, that herein Chritt has wrought with me; and glory through Christ Jesus, in those things which pertain to God.^ Believers strive to be what they account the highest character a man is capable of, viz. the glory of Christ.^ Not that they think they can make him more glorious in himself, but they desire his own glory may shine forth in more illustrious instances, and that they may discern it as far as he is pleased to manifest it, and may discover it to others in all the ways he has appointed for that purpose; and among the rest, that his perfections may, as in a mirror, shine forth in their Christian temper, labours, and behaviour. What pleasure was it to the apostle to be assured, Christ shall be magnified in mg body, whether it he by life or by death.*

(3.) They serve his interest with faithfulness and diligence, as the chief basiness of life. They impartially desire to know it, they heartily espouse it as a trust committed to them; it is just and honourable in their judgment, even when despised and condemned by the great and learned. This lies near their heart, as their great concern, whoever are unconcerned. They dare not deny or betray it, whatever hardships they are exposed to by their faithful adherence; nor will they neglect it even when the defence and propagation of it require the greatest application of mind, the hardest labours, the largest

t Acts V. 80. n 8 Cor. vlii. 19. ▼ Rom. xv. 17,16.

w 2 Cor. viii. 33. % Phil. i. aa j Acta xxviL 33.

> Col ill: 84. • 1 Thes^ if. 10.

expense, the severest self-denial, and very manifest peril of both losing the best friends, and undergoing the wrath of the most powerful enemies.

Such as are his owe him all service. The angel of God, whose I am, and whom I serve, stood by me J Not to serve him at all times, and in all things, directly or indirectly, is defrauding him of his right. But though in all acts of obedience in every station, and doing what prepares us for his service, we are serving the Lord,* and especially in all acts of religious worship, nevertheless an eminent part of this service consists in being witnesses and agents for him in the world.* If we neglect this, we live not to him but to ourselves.

The interest of our Lord is too glorious to make us ashamed, afraid, or backward to promote it to our utmost; for the design he is carrying on, and the purposes to be served by us, are what become his wisdom, holiness, and goodness, and they are conducive to the good of men, as well as glorious to himself. If you ask. What of this kind is it wherein yon must be active ? I answer. You must resist sin and destroy the works pf the devil, as far as your station admits; with all your might promote reformation of manners, the welfare of mankind, the purity of worship, a godly discipline, the conversion of sinners, the edification and comfort of saints and peace among all such as call on the name of the Lord. Again, propagate the gospel for the knowledge of Christ, and the salvation of sinners, and defend the faith of the gospel against popery and all damnable errors. In a word, enlarge and advance the kingdom of our dear Lord to the extent of your ability.

(4.) They approve themselves to him, and study to please him from day to day. They are under the influence of that rule. Whatsoever ye do, do it heartily, as to the Lord, and not unto men.^ They appeal to him for their sincerity, when censured; they are satisfied with his approbation of what they perform, and are not free from doubts of the truth of their graces, till they can appeal to him as St Peter^ Lord, thou hnowest all things, thou hnowest tltat 1 love thee.^

The same care they tahe to walh worthy of the Lord unto all pleasing /* they avoid what may grieve his Holy Spirit, who is their only Comforter. They are ready to communicate to his necessitous ministers, and relieve his poor, for with such sacrifices God is well pleased,* Every duty and good work they endeavour to perform acceptably to God,' and to stand on good terms with him, whoever are displeased ; as knowing, if they pleased men they should not be the servants of Christ,^ for he justly claimeth, that our doctrine and actions should not be directed

b Col. iii. 33. d Col. i. 10. f Heb. xii. la

e John xxi. 17.

• Phil.iv. ra Heb. xiii. IS.

t Gal. i. 10. 4 o

A FUNERAL SERMON,

to be acceptable to men, farther than as they please bim, by a conformity to bis declared will. And this is wisdom for oarsclves; for he hath the disposal of all that concerns oar welfare in both worlds.

fd.) They are well contented with his disposal of all the circumstances of life.

They refer themselves to him to choose their lot, and acquiesce fully in his determination, as persuaded he knows what is best for them, and most conducive to his own blessed purposes; to subserve which they are devoted, and every way obliged. They have learnt in every state to be content.^ What condition, work, and station he appoints, they submit to without repining; and labour to accommodate themselves to it, so as to answer the ends of God in that disposition of their affairs. It is their care to improve the advantages, watch against the temptations, perform the duties, and exercise the graces, proper and peculiar to that condition wherein they are placed. They dare not attempt a change of their station, but under his conduct; and are more solicitous to acquit themselves well in a present mean condition, than to get it altered. If sickness, poverty, afflictive relations, or reproach, be their trial, by the hand of an unoffended God, every word of his supports them. If they are culpably accessories, they submissively accept their punishment, and rest not till a pardon frees them from guilt, which is the bitterest part of their exercise.

But the worst things that they endure for the Lord's sahe^^ they can glory and rejoice in, as what will work for their good in this life, and add an exceeding weight of glory in the life to come.^

(6.) They labour to clear their interest in him, and to grow up into him, as the greatest end of life next to the glory of God.

All believers have a covenant interest in Christ, but many of them doubt about it: they who have some good hope, want a full assurance; they who have this, enjoy it not alway. The most blessed comfort, next to a saving interest in Christ, is an uninterrupted full assurance of it. This they, who live to the Lord, strive to obtain, by an exact walk, eminent service, willingly suffering for the cause of Christ, constant, intimate communion with God, growth in grace; and by the lively actings of love to Christ, and of faith in him, and in the gospel constitution and promises. This is what Patd was so intent upon, to be found in Christy and to win Christ,^ He had an interest in him, he had accounted all as loss for him; yea, he had attained assurance, for he rejoiced in him. What then he was still intent upon, and pursued, is either a constant assurance well established, and more strengthened, or a further growth into Christ, with a fuller conformity to him, or both.

f —

h Phil. iv. la. i Rom. viil. 96. k a Cor. iv. 17. i Phil. iU. 7, 8. B Col. i. ,97. B Phil. 111. 15. o Eph. iv. 13. 1ft.

All believers are in Christ; Christ in them, if kt Spirit and image, ti the hope of glory,^ They are all new creaturee^ but some are weak, others stroofcr: all have some degree of conformity to Cbdst, bit some have less of his image. Spirit, life, and power; others have more. But they who have m&gt of tbe«. are still pressing after farther degrees. Theyforfft the things that are behind, and reark forth to llmt things that are before.* They woald grow up isir him in all things which is the bead, even Christ; they propose no less than to come to a perfect nn.' onto the measure of the statare of the fulness of Christ. For this they pray, and go from one ordinance to another. They endeavonr to derive inoit virtue from Christ; they desire the most transfom^ ing sight of him, that they may he ekemged fnm glory to glory.P They thirst for snch commontca-tions, as that they may find ail of Christ's image, h the whole of them.

Thus I have shown what it is to live to the LorH. All believers do live thus in some measure: to rooe up to the full of it is our duty, and happiest are they who come nearest to this description.

Quest. 2. In what respect do believers die to tlir Lord?

Ans. 1. They are resigned to him as to the tiiae and way of dying. They will ir*iV iiU their rhen^ eome*^ how bitter soever their lives may be; and with Simeon J receive God's ditmistion and reiettr. before they die. But when he sends the messa^of death, they receive it, whatever age they are of, acd dare not fret at the manner or means by which God will have them die. How composedly does St. Prt^r speak of his approaching death. Knowing that shorih I must put off my tabernacle, even as the Lord Jem has showed me.* Was this to be by an easy « natural death? No. Christ had showed him, (hat lie should be bound,* and forced to die on a crest. which was a shameful, painful death.

Ans. 2. They willingly die for the Lord's name and cause, when he calls them to it.

Every believer is a martyr in purpose and resolution. The Lord is pleased to call some out to resist unto blood, and sacrifice their lives in the honour of his name. Such loved not their Ores unta tke death."* Innumerable are the witnesses, vrhose blood was shed by heathen and popish idolaters. Aad still there remain many, who say, in the strength of Christ, Neither bonds nor afflictions snore we, meitker count I my life dear to myself so that I vnayfinxtk my course with joy.^ A life is justly and profitablr laid out by dying for Christ

Ans. 3. They apply themselves to him as thdr Judge, upon the approach of deatk.

When we see death before our eyes, we know vp are near the judgment-seat of Christ, (or what 15

p 2 Cor ill. 18. 4 Job xiv. 14. r Luke ii. 19. • I PcL i li t John xzi. 18. «Rev. xii. II. ▼ Acta xx. Si.

BY DR. WILLIAMS.

1299

equivalent) the sentence we must expect from liis tnouth, which shall determine our state for ever, for be is to be our Jndi^e. The favourable opinion, or rash censures, of men, sifi^nify nothing; nay, our own apprehensions and sentence will not be decisive in this important case; but he that judgethme is the Lord^^ therefore believers apply to him, that he ivould prepare them, that he would undertake their cause as their advocate, as well as judge; and that lie would so work in them, and so assist them to finish their course, that they may, by the testimony of bis Spirit, have ground to say. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteons Judge, shall give me at that day,*

Ans. 4. They long for death, that they may go to him, and he for ever with him.

It is not love to the world, nor a mere natural aversion to death, nor a fondness of a present life, that must hinder any true Christian from saying, with Paxdy I desire to depart, and to he with Christ, which is far better J No, it is a suspicion of their state, the awfulness of judgment and eternity, and the weakness of their faith, which do represent death as undesirable. If the Spirit of God set them right in all these things, death must appear amiable, for it opens the prison doors, and sets them in the way to behold the glory of their Lord, to whom they are so obliged; and enjoy him without interruption, to whom their hearts cleave with ardent love. As terrible as death is to nature, they cannot but embrace it, as it lets them into the full possession of all their Lord has purchased for them; the very hopes whereof yielded them more joy than all this world could give. Such things make them judge, that to die is gain,* and therefore to be coveted by them.

Ans. 5. They leave a good testimony for him, when their death is near.

They are far from repenting of any service done lo him ; they wish it had been greater. They regret lot the heaviest sufiering they had endured, but are tljankful that they were enabled to bear it; esteem-iig it a benefit that was given them * to suffer for him. Ihey have such experiments of his conduct and asistance in distresses; they have found such constant instances of his faithfulness and power, that they can without anxiety pass into the endless state. / inow whom I have believed, and I am persuaded thai he is able to heep that which I have committed to him against that dag.^ Paul knew the importance of what he deposited in the hands of Christ, a soul capible of the greatest happiness or misery, and this 10 be determined in the day of death, and published at the judgment day. Nevertheless, he was cheerful, and his mind at quiet, on the very borders of eternity ; but that none might accuse him of in-

f 2 Cor. iv. 3, 4. > Phil. 1. 21.

s 3 Tim. iv. & J Phil. i. 23.

• Phil. i. 20.

discretion, he tells you, the ground of his confidence was the acquaintance he had with Christ, by experiments, wherein any one besides this Lord had failed him; and so leaves it upon record, that the Lord had manifested his kindness, faithfulness, and truth to him, in the whole course of his warfare: he had so discharged the trust he had committed to him from his first conversion, that he is not ashamed of his labours or sufferings, and has no doubt concerning him, as to what concerned his perseverance in death, and his welfare in the proceedings at judgment I might instance in Poly carp, and many others, who left a glorious testimony for Christ as a good master, and fit to recommend his service to all survivors^

Ans. 6. They believingly commit their departing souls to him for their final happiness. They itonedStephen, calling upon God, and saying. Lord Jesus, receive my spirit,^ He knew his intelligent rational part must subsist after death; this was the man, and though of dignity far superior to the body, yet it was incapable to conduct, defend, or adapt itself to that world of spirits, upon which he was entering. He therefore puts himself into the hands oftlesus Christ, not doubting his willingness to receive him, or his fitness to discharge his undertaking. He was persuaded that if he received it, he would wash it from all its filth,^ supply all its wants, make up all its defects, answer for all its faults, secure it against all its enemies, enlarge all its capacities, and replenish them to their utmost extent. Happy souls! thus lodged with him, who fully knows that state, of which we are so ignorant; and has the entire disposal of all that good which can make us happy there: He saves to the uttermost^

Exhortation, Resolve to live to the Lord; and see that you maintain and exercise that resolution.

This is your duty and your interest too: a life thus spent will yield comfortable reflections upon a death-bed. This is our rejoicing, the testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in this worldJ But see that your purpose extend to all the six particulars, wherein I have described wherein believers live to the Lord.

But 1 must consider this duty with some special respect to the context. There you will find, that the Holy Ghost calleth you to live to the Lord; more particularly,

1. In a strict adherence to his rules in the matters of religion.

2. In a Christian behaviour towards his servants who differ from you in lesser matters. Therefore,

1. Live to the Lord by a strict adherence to his rules in the matters of religion. It is his prerogative

b 2 Tim. i. 12. e Acts vii. 50. d Eph. v. 27.

• Heb. vii. 25. r 2 Cor. i. 12.

A FUNERAL S£RMON,

to appoint rales Id this; for none bat he knows what he win accept as worship, or what he will use as means which shall be blessed by him to spiritaal benefit, and he is most jealoas in things of this kind.

We find in this chapter the following directions about this matter:

(I.) Place not religion in things indifierent, v. 17. The kingdom of God is not meal and drink; but riffhteoutnett, and peace, and joy, in the Holy Ghost, Men by not obeying this rule, abridge themselves as to their spiritual liberty; they are tormented with scruples, spend their time and zeal about trifles, which profit not, and neglect to mind what is accepted with God, and conducive to salvation. They who are hot for ceremonies, seldom mind the substance of religion.

(2.) Sincerely endeavour to get thy conscience rightly instructed in the mind of God; pray, and study his word, to find out what he enjoins and forbids, and what he allows as indifierent, v. 14. / am persuaded by the Lord Jesus, that there is nothing unclean of itself,

(d.) Admit no man to prescribe to thee in matters of religion, further than they show God's warrant. In this, the Lord is thy only master, and thou art his servant only; and not the servant of any one on earth. Therefore, If thou keep a day, keep it to the Lord, and if thou keep it not, let thy forbearance be because he has not appointed thee to keep it, v. 4,6.

(4.) Be well persuaded in thy own mind as to every thing thou accountest to be sin or duty, that thou apprehendest it to be so, by divine direction, V. 1. One believeth that he may eat all things, another eateth herbs. And, v. 5. Let every man be fully per-suaded in his own mind, i, e, of the lawfulness of it by God's word.

(6.) Be true to thy conscience, and do nothing doubtingly, for the sake of any man, v. 22, 23. He that doubteth, is damned if he eat, because lie eateth not of faith; for what is not of faith, is sin.

These comprehend much of that rule by which the apostle declares, that he and others lived to the Lord; it is incumbent on you to follow their steps; for he is your Lord as well as theirs, and he will be your Judge, In this, therefore, be faithful; and what matter is it who condemns yon ? for he is sure to justify you, and approve of your practice. Men may reproach, imprison, take away your estates and lives too, for not obeying them, against this his declared will: but obedience to him will give you inward peace; and your Lord is sure to reward your fidelity with a hundred-fold mote in this life, than you can lose by it, and in the world to come eternal life,' Loyalty to Christ will be found more gainful, than ail the preferments you can get by will-worship, and compliances with human inventions.

t Mark z 29, 30.

h 1 Cor. it. 6.

A day is near, when this Lord wbom yoo serrc will publicly applaadyoa. He will saj, Wdlim, good and faithful servants, who woald not violate mj laws, nor act against conscience to please the great, est, or to gain the pomp, the riches, or power, vbkh your base compliance might have procured. Itvas to me you my ministers did live, when yon refosed such conditions of your ministry, as I appointed dol To me you lived, in executing your office when mien forbade you. I will ratify your administialioiis, which the profane accused as nullities. To all tb« faithful members of bis churches, he will say. To us you lived, when you adhered to mj ministers, «b& were rejected because they durst not submit to sinful terms; well done yon, who concurred with tbe^ in attempts for reformation, and kept yont garmeui clean, in a time of common degeneracy and revolt It was for me you became subject to calumnies, afid branded as incapable of civil offices. For it w«s my cause you espoused, when you adhered to a pore worship, and refused to acknowledge that men had right to impose any terms of the communicHi of saints, which I had not appointed. His commen dations may well encourage you to perseTcre, for they will be attended with a crown of glory, and ravisb* ing pleasures for evermore.

2. Live to the Lord, by a Christian behaviour towards the servants of Christ, who differ from joa in lesser matters. The apostle distinguisheth Christians here as strong and weak. The strong^ (eb«-where called T<X»m;) were such as understood their liberty by the gospel from the Mosaic ceremonies and rites. These were free to eat any wholesome food, and to omit the Jewish festivals, r. 2,6. The weak were such as scrupled to eat flesh npos the principles of Pythagoras, or did forbear meats offered to idols. Many also of the Jews apprehended that Moses*s laws,^ which prohibited soae meats, and enjoined the observation of certain </<yi and months^ were not abrogated. The strong despised^ the weak as ignorant; the weak judged tbe strong as profane and ungodly; both quarrelled, aoc* would force him, who dififered, to comply with hi own usages, and do as himself practised.

You find here many directions as to our bchavioir in this case.

(1.) Own such to be his servants, as appear so q the judgment of charity. He is thy brother, v, (i God has received him whom yoo judge, yea, he sfsH be holden up, v. 4.

(2.) Neither despise nor judge those that diffe ia such matters, v. 3.

(3.) Do not offend or grieve them, much le^ impose on them a compliance with you against Jicir consciences, v, 13. But judge this rather, that namef put a stumbling-block, or an occasion to fall, it ^^f

«I Cor. vili. 7.

k Col. ii. IS, 33.

BY BR. WILLIAMS.

1301

tker's way, v. 16. If thy brother be grieved with tneai, now walkest thou not eharitahly, destroy not i with thy meat, for whom Christ died. If we St forbear the use of our liberty in lawful things,^ t the good opiuion they have of our goodness, or ter judgment, induce them to act against their (sciences, and so destroy themselves; surely the ument is much stronger against compelling them do so by any penalties; as loss of place or alleges, times. &c.

?he arguments are strong, by which these direc-is are enforced, yiz. Christ is our only Lord, and allows no man to possess his throne, either to 30se on conscience, or to judge men's state. To I they and you are accountable, v. 4, 11. Again, s from a dutiful regard to the Lord^^^ they are upulous, and act by their light, v^. yea, the rd may serve very good purposes by their differ-light and practice in those lower matters. 4.) Follow the things that mahefor peace, and things trewith we may edify one another, v. 19. This aid both restrain from hurting each other, and d to common benefit He is wiser than the )stle, that under our present imperfections expects unifortnity, by another rule than that, viz. Whereto have attained^ let us walk by the same rule; and if my thing ye be otherwise minded, God shall reveal n this to you.*^

'. shall, from the connexion of the words, and to ply what I have said of dying in the Lord,

Observe, III. They who live to the Lord shall die the Lord, and be found to be his for their endless icity.

rhough in the former observations I began with last clause, viz, living and dying we are the rd's, yet the conjunction may import, that because live and die to the Lord, we shall be the Lord's ing and dying; and as we shall be his both living i dying, so, as we live to him (which is what itb depends on) we shall also die to him, as far that expresseth our comfort and benefit by death, which I have spoken at large. Exhortation 1. Be the Lord's in life, if you would bis at death. The state of men at death, is what Fas at the end of life. Accept, therefore, of his ^rs at present, for now is the accepted time ;" now invites and pleads, this is the time of espousals, you reject him whilst this life continues, it is in n to think you can ever be joined to the Lord, ere will be no further overtures made, death will >i you up under an eternal separation from the rd, other than as he will be thy Judge, and an ;nger of thy contemptuous refusals of him. Exhortation 2. Live to the Lord, if you desire to «to the Lord, for your eternal advantage.

11 Cor. f iii.

Phil. ill. la, l&

B 3 Cor. vl. 2.

All of you must die, it is appointed.^ You shall die when, and where, and how the Lord pleaseth, whether you consent or not. But would you find death unstung, and friendly? Would yon have Christ receive your departing souls, to fit them for, amd admit them into, the heavenly mansions? Would you find it a release from all that is grievous, and to be a joyful entrance into the everlasting kingdom of your Saviour ?f Then live unto the Lord. These are inseparably joined by the gospel constitution. O ask then, to whom do yon live, is it to God or the devil ? After what do you walk, is it after the flesh or the Spirit? This is your seed-time; If you sow to the Spirit, you shall reap life everlasting: if you sow to the flesh, you shall of the flesh reap corruption. It is high time the youngest of you should begin to live to the Lord, for you may die in youth. It is truest wisdom in any of you who have begun, to hold on to the end: for a life spent to the Lord, will at death end in happiness to yourselves, and great comfort to your godly friends.

This may afford some allay to our grief, when we reflect on the very afflictive occasion of our present meeting, viz. the death of the reverend, laborious, and useful Mr. Matthew Henry. I could not have chosen a fitter text, for it was eminently exemplified in him. Few ministers so acknowledged Christ's propriety in them, much fewer arrived to an equal degree of activity in the Lord's service.

He was the son of two eminent saints, who were the glory of Christ in their day; and their character has eminently survived in his life and temper, as in the account of their lives which he published. As they took more than ordinary pains in his education when young, so they received the highest pleasure in his probity and usefulness in their aged years. Nor did God give a testimony to their pious care in making it successful to him alone; but gave them the comfort of seeing all their grown children walking in their integrity.

God, to whom ail his works are known from the be-ginningr oft lays a foundation for the service he designs, by fitting persons from the womb, as to constitution and genius, in great variety; as we see in St. Paul, Luther, Melanethon, &c. in like manner, having determined to do great things by our deceased brother, gave him a very strong body, without which his labours had wasted him in his youth : he also framed the organs of speech to the advan^ tage of his public performances; his fancy was lively, his memory retentive, and his judgment solid.

Such a natural capacity rendered him capable of uncommon improvements, and being cultivated at home, and at the Reverend Mr. Doolittle's, he soon signalized himself in all the useful parts of learning proper to his designed employment, which was the

e Heb. IX. ST.

p2Pet i. 11.

A FUNERAL SERMON,

miDistry. HaviDg finished tliose preparatory stadies, and apprehending that the knowledge of the laws might contribute to more distinct conceptions of some subjects and terms in theology, he applied himself for some time to that study, and made good use of that knowledge in several of his composures.

After he had attained what he proposed to himself in the Inns of Covrt, he set himself toward entering upon the ministerial work, though in a time of persecution ! He preferred this to all other employs, because (as himself oft suggested) the work was more pleasant, the subject which still employed the mind, more helpful to promote a heavenly life, and the power of religion in his own heart; it gave the best opportunity of serving Christ in his greatest designs on earth, and of benefiting mankind in what most concerned them, viz. the salvation of their souls.

In order to his undertaking this work, he impartially studied the controversy between the established church and the dissenters, and upon the maturest thoughts, he chose to be a presbyterian minister, being fully persuaded, the cause of Christ, in the matters debated, was in their hands, and for this, resolved to embark with them, notwithstanding the reproach and hardships to which he might be exposed; for it was not earth, but heaven, to which he directed his course. Yet, with his non-conformity, he highly esteemed all pious conformists, and kept up a Christian charity towards such as difiered from him.

Upon the evidence of his eminent gifts and graces, with a strong propension to discharge the duties, and promote the blessed ends, of that sacred office, he was regularly invested in it by fasting and prayer, and the imposition of the hands of presbyters.

He always accounted the work of the ministry the most honourable employment; and was to his death a singular honour to it, by his unwearied diligence and exemplary conversation. From his undertaking the service of Christ in this function, the bminess of his life was, both to improve in meetness for it, and to fulfil the ministry he had received of the Lord. His profiting appeared to all, by being able on the sudden to perform so well upon any subject, and thereby he commended the close study of the Scriptures ; for the whole Bible being fixed in his head, (as well as heart) facilitated his work on all occasions. Can the most invidious point to the man alive, of whom it can be more justly said, He laboured much in the Lord. .If you consider how oft he preached, you must wonder how he could write so much. But if you reckon how many books he printed, could you imagine he preached so frequently ? What time must be laid out in the five volumes on the Bible, besides many other valuable books and printed sermons!

Whilst he continued pastor in Chester, which was

two-and-twenty years, be filled up that station with service on Lord's days and week days: besides this, he laid out himself in the adjacent (bounties, as one who had upon him the care of all the cfaurcbes. How frequently did he preach seven or eight tlme^ a week!

Since his transplanting to this place, be spent himself here and in the city, as if his strength were miraculously supplied to do much, upon a foresi«^bt that his time was short. And of this he seemed to have some presages, when he assigned it as aa apology to a godly person who cautioned him against overdoing; and truly siroe such impulse was the best reason be had to give.

Great was his acceptance, though his lot was to be in an a^^herein the office is so despised, that the same ^mlifications which commend all others can scarce preserve a minister from contempt. Bat Providence peculiarly smiled on our brother in this respect, though he neither courted applause, nor sought his worldly interest by flattery, or other unbecoming methods. What gave him esteem were his integrity, afiableness, the triumph of grace over his passions, forwardness to speak well of all and ill of none, savoury discourses readily fitted to all occasions, useful and unwearied labours, and a readiness to serve all, with a pleasant acknowledgment of what endowments or success any others were blessed with. By these means the places were full where he was employed, persons of all denominations greatly afl*ccted him, and his surprising death is the subject of universal mourning.

All must acknowledge the aptitude of his performances to common benefit Thus he studied, and accommodated his labours to persons of all ages. Young ones he catechised in a way that cxceedingij conduced to give light, and beget an affection for gospel truths. Early religion he warmly pressed, and meltingly invited youth to close with Christ Jesus. Such as were converted, he laboured to improve to higher degrees of grace, and an exacter walking. For this end he published tracts, wherein most of the heads of practical religion are treated of with that judgment, as shows his acquaintance with the power of godliness and the hearts of men. His words were decent, though familiar, and his proverbial sentences were contrived to aflfect, and retain in the memory some important truth. If it be objected that he oft made use of Scnptare phrases allusively, rather than in their proper sense, yet it must be granted, some pious things were ever gravely expressed by those words; and I think, that from his being so very conversant in Scripture words, they first presented themselves to bis mind, when the matter he treated of would be aptly expressed thereby.

Whether he prayed or preached, it was with such a fervour, as declared his heart was in it, and that

BY DR. WILLIAMS.

1303

sras employed thereio from the vigorous actings his faith and love.

Ls he earnestly implored the presence of God for cess, so through bis blessing he found it granted a signal manner. Many, very many, were con-ted and edified by his ministerial labours. These now his crown.

[*bis is the person whom God Aa# taken away with troke, and so iuddenly^ as not to allow us time to ly for his life. You can bear him no more, nor see 1 any more, till the general assembly. He is cut (at the age of fifty-two) when ripest for service, ^eed I call you to lament this loss; a loss so ;at, that I cannot aggravate it; so extensive, that carce know where to begin or end. A tender wife i lost a faithful aifectionate husband, filling op it relation to all good purposes. Hopeful children prived of the kindest of fathers; one concerned see Christ formed in them, and fitted to promote ;ir welfare in every respect. Yon, hie people, are reaved of a faithful, profitable pastor, whose ice is not easily filled up. We ministers have t a bright example, an aifectionate brother, a aeral assistant as occasion offered; a man, whose cessive pains roust pot the slothful to many isbes. The loss is public, we have one fewer to >mote the kingdom of our Lord, and stand in the p to avert impending judgments; yea, I fear we ty lament the fall of such a pillar in the church, taken away from the evil to come, Wc arc stupid, if wc weep not/or ourselves. But for his part, his sudden death has no terror ending it, for his Lord found him employed as the se and faithful servants, whom he declarcth ttsed,'^ He had preached twice on the Lord's day, preached also on Monday, and had appointed to the same on Tuesday, but died that morning; >d, by death, released him from his labours. Sub-flsion to the divine will only, could have recon-ed his active soul long to survive his work ; this at God prevented, by not sufi'ering him to li?e one y beyond his labours. But the rest in heaven after ath, was what he longed for, and it seems that by ne presage he apprehended he was not far from s; for the last head in the last book he published, this. Lit us long for the perfection of those spiritual asures in the kingdom of glory. And adds. Our e to God in this world, is a love in motion, in hea-1 it will be a love at rest ; O when shall that sabba-m come, &c.

His present happiness yields some allay to our TOW; but yet it is a greater relief under all losses, It onr Lord is the King eternal,^ his word endureth ever ;* with him is the residue of the Spirit; he has sc ends in this sore dispensation, and can make work for good.

1 Luke xii- 43.

r 1 Tim. L 17.

■ I Pet i. S5.

That this end may be attained, be all of you attentive to the voice of God by this rebuke, and comply therewith.

Let each impartially inquire, whether you have not a band in removing this mercy, by your forfeiture. The death of very useful ministers (especially when much needed) is generally a punishment for some sins of those who were most concerned in them. Wherein conscience points to any guilt, neglect not repentance; and apply to the blood of Christ by faith, lest even a worse thing come unto you. Again, see you act as becomes Christians under this providence.

Let the afflicted widow trust in God, as able to fill up the place of the deceased, and the children walk worthy of his name, and not depart from such a father's ways, as too many have done in this degenerate age. How solemnly would he have laid this charge, if he had seen them about him in his dying agonies! O may they find the return of his many recorded prayers!

You who here attended on his ministry, see you live the truths he dispensed, for you are accountable for great advantages: Christ will not account them good servants, who gained but two talents when they received ^vr. Nor is it proper for you to overlook it; that since the death of the eminent Do€tor Bates, you have lost two such worthy men, as Mr. Billio, and Mr. Henry, in the midst of their days, and the greatest capacity for service.

Many observe you, and your influence on our public interest, as dissenters, is very considerable. Therefore it is your concern, unanimously, to get a well qualified pastor; but regard sincerely the real benefit of your souls, in the choice you make; for if lower matters govern your inclinations, it discovers carnality of mind, and will grow more so, if indulged in this instance.

Wc ministers are hereby called to double our care in serving the designs of our Lord ; we have fewer hands, and may soon meet with harder work. The aspect of things warns us to apply ourselves to get more wisdom, faith, and fortitude; that we may neither mistake our duty, or treacherously desert it, in the greatest trials.

Finally, It is incumbent on all to lay to heart the suddenness of you r pastor's death. When he left you, he was likelier to live than many of us, and no symptom of any danger, till within a very few hours before his dissolution. We must be stupid unless it excite us to pray. Lord, teach us to know how frail we arel^ And to endeavour so to know the frailty of your state, as to be always ready.' O get oil in your lamps, and those lamps trimmed: he that may die without warning, has reason to see that he delay not repentance, nor trifle in what eternity depends

t Pa. xxxix. 4.

u Matt. zztT. 44.

A FUNERAL SERMON, &c.

on. He who applies his heart to wisdom^" m«st so number his days, as to finish the proper business of every day in its day; for the morrow is not ours, and if it come, its own work is assigned with it.

It will be vain to wish we could recall past time, when conscience represents the many abuses and neglects of a past life now ending. The summons may be so hasty, that you have not many moments to set heart or house in order.

Therefore take care that your pursuits of this world be not excessive, lest you be i^rrested by that voice, Thoufooly this night thy soul shall he required of thee,^ When you are tempted, remember, you may be cut off in the very act of sin, as Zimri* was. Entertain every call to duty, and opportunity for service and spiritual benefit, with this thought, there is no worhingf in the grave, where I must soon be; the night cometh, wherein no man can worh,*

You must all confess, that you cannot die safely, unless you have served your generation,* are real converts, and in temper of spirit meet for heaven:

T Ps. XC. 12. s Numb. XXV. 14

w Luke xii. flO. 7 EccL ix. 10.

nor can yon die eomfortably, nnieas your pite flourish, your fruit abound, and have at kisii grounded hope of your interest in Christ, with avd sense of his favour.

These are too great, too necessary, and too ci^ cult, to be postponed, or negHgently applied to, ^ men, who are crushed before the motk.'^ The pn.ii haste, and the utmost diligence, are scarce ec^ to quiet us, when we realize bow much depesd upon a life subject to be cut off in a momeDt, h% I thousand accidents. Happiest he, ytrhosoo»ea^ cb^ into wisdom's paths, passeth the wbole time of kj sojourning here, with the tnost solicitous care in ^ charging all present duty, and improving all pitsd helps. This is the way to finish well.

This^SfiwAin^ well, was a sentence oft made ct of by my deceased brother, and therefore I godcIb^ with an importunate desire, that we may lwe{ solemn regard thereto in all our sacred and cnj transactions.

I John ix. 4. b Job. iv. 19l

• ActixiiLlflL • iPetiv. n.

AN APPENDIX:

CONTAimifO

AN ENTIRE SERIES OF SERMONS,

(FORTY.ONB IN NUMBER,)

ON WHAT CHRIST IS MADE TO BELIEVERS, IN FORTY REAL BENEFITS;

NOW FIRST PUBLISHED FROM THE ORIGINAL MSS.

OF THE REV. PHILIP HENRY.

APPENDIX.

SERMONS BY THE REVEREND PHILIP HENRY

SERMON I.

:Hain n th> roDNDATioN and biubvum ars thb boildiro.

I

1 Corinthians iii. 11.

For other foundation can no man lay than that is laidy

which it Jesui Christ.

It is not here alone, but in many other scriptures, both of the Old and New Testament^ that our Lord lesus Christ is held forth unto us under the notion 'yi ^foundation; and belieyers, the church of the firstborn, under the notion of a great building, reared upon that foundation. The explaining and applying of this will be the work of this day.

J>ocT. That our Lord Jesus Christ is the foundation, and believers are the building reared upon that foundation.

There is a like union and relation between him and them, as there is between a foundation and a building.

Now that relation and union is,

Very near and close. The closer the better. Such is that between Christ and his church. They that are joined to the Lord are one with him, 1 Cor. vi. 17. " For both he that sanctifies and they who are sanctified are all of one," Heb. ii. 11. of one piece.

It is also very necessary and useful. The building cannot stand without it. A foundation may stand long enough without a building upon it, but no building can stand without a foundation under it: and they must be joined—united. So Christ might have been without us, but we cannot be without him.

But are not the apostles and prophets the foundation? Eph. ii. 20. compare Matt. xvi. 18.

I answer; It is not said, the foundation, the apostles, but the foundation of the apostles; that is, the foundation which they themselves rested on. Had the apostles and prophets been asked, one by one, Who is your foundation, on whom do you build for life and happiness? they would have said,

B 2

Jesus Christ. He was their all in all; and, therefore, should be ours.

Christ was the foundation which they reported, and preached of to others. Paul says here, v. 10. / laid the foundation. Whom? Himself! No, o. 11. no foundation but Christ. The prophets prophesied of him as to come; the apostles pointed at him as already come. " Behold the Lamb of God," said John the Baptist.

As for that place in Matthew, by this roch, is not meant the person of Peter. A poor rock for the church to be built on. A rock shaking immediately, V. 22. and worse afterward. Matt xxvi. But it is the confession of Peter that is intended, " Thou art the Christ, the Son of the living God,'* v. 16. *' Upon this roeh I will build my church ; and the gates of hell shall not prevail against it."

But is it not said that Jesus Christ is the corner stone? The corner stone is not the foundation!

I answer; His being the comer stone doth not hinder his being the foundation also. He is both in different respects, '' Therefore, thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious comer stone,a sure foundation: he that believeth shall not make haste, Isa. xxviii. 16. The use of a corner stone is to unite the sides of the building, yea, and of the foundation too. That Christ doth by making Jew and Gentile one. " But now, in Jesus Christ, ye who sometimes were far off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us," Eph. ii. 13,14. He that could join those two distant sides, and make them one, can certainly (and we hope will in his own due time) reconcile lesser differences. The comer post is reckoned very material in a timber fabric, and so the comer stone. *' The stone which the builders refused, is become the head stone of the comer," Ps. cxviii. 22.

I. Show the properties of Christ as a foundation, what kind of foundation he is.

APPENDIX.

1. A laid foundation, Isa. xxviii. 16. / lay; that is, God the Father, one that knew well enough how to do it, a God of infinite wisdom, and power. The Lord Jesus did not take to himself this honour of being a Mediator; he was called to it, appointed of God for such a purpose. And this is our comfort and joy: he that could best tell what would best serve to satisfy his ofiended justice, here fixed upon his Son for that purpose: " Deliver him from going down to the pit; I have found a ransom," Job xxxiii. 24. *' I have laid help upon one that is mighty; I have exalted one chosen out of the people," Ps.Ixxxix. 19.

2. A low foundation. Foundations are wont to be laid low; the lower the surer. So here, the Lord Jesus Christ was laid very low, that he might bea meet foundation for us; Phil. ii. 8. he humbled himself.

These were several steps of his humiliation:

Into the human nature ; to be made a man. That was a long step downward. That the word should become flesh was more than if a star should turn into a clod.

Into subjection under the law. *' When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,'' Gal. iv. 4. The moral law; nay, the ceremonial law—^to be circumcised—presented in the temple—^redeemed and ransomed with two turtles—bound to go up to all the feasts.

Into poverty and persecution, contempt and contradiction ; to be spumed and trampled on.

To death itself, even the death of the cross; painful, shameful: it is called lifting up, but it was humiliation.

To the grave. When he was buried he was, as other foundations, laid under the ground.

And there was a necessity for all this: without it, no atonement, no reconciliation.

3. A foundation of stone, Isa. xxviii. 16. A stone is the fittest of all other things to make foundations of, because hard and firm, and yet easily hewn. Now Jesus Christ is a stone foundation, a rock. The Israelites <* did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them; and that Rock was Christ," 1 Cor. x. 4.

4. A foundation out of sight. All foundations are so; we see the building, but we do not see the foundation. Now such a foundation is the Lord Jesus Christ; he is out of sight. Not below us, as he once was, under the earth, but above in glory.

His person is out of sight. Tet we love him, 1 Pet. i. 8.

His presence is invisible. He is with us every where, especially in his ordinances; but it is in an invisible way. We feel it; we do not see it *' For where two or three are gathered together in my name, there am I in the midst of them," Matt, xviii. 20. Lo, I am with you alway, even unto the end of the worid," Matt xxviii. 20.

His proceeding^ are invisible; the proceedi&p of his grace within, the proceeding;8 of his pfi>n-dence vrithout. '* Thou leddest thy people like afioei by the hand of Moses and Aaron," Ps^ Ixxvii. 20.

5. A precious foundation, Isa. xxviii. 16. Tbos^ all stones in their places are osefol, jet they iir not all precious stones. Few buildings are bmh upon precious stones, but the church is. Christ b precious in himself, be is of great worth, the faired of ten thousands. He is precious in their accoict and esteem, I Pet ii. 7. To others he is a stone d stumbling, but to them that believe he is precioas.

6. A permanent foundation; Isa. x^vi. 4. the rsd of ages^ from everlasting to everlasting. The sairj have been building on him from the beg^inning. ztA will be to the end of time. ** Jesus Christ, thcsarsf yesterday, and to-day, and for ever,'' Heb. xHL ^ His righteousness is everlasting righteoasoess; b*i promises unchangeable promises.

7. An elect, chosen foundation ; Isa. xxviii. l^. ehoseu of God, and precious.

8. An experienced, tried foundation. He va* tried by God, who laid a load upon him; by am and devils, who did their best against him, yet all t» no purpose; by the saints, who have had occasioe to make use of him, and he never failed them.

tl. Show what is our duty in reference to tte foundation.

1. To believe all this concerning him—^that Gc^d hath laid him purposely for a foundation—anoint and appointed, him to be a Prince, and Savtoor— given him to the world, that wkotoever helietetk r* him should not perish, hut have everlasting life.

2. To behold and see our need of him. There» no rearing a building without a foundation, ^t have each of us a building to rear; and what foaad-ation have we ? None in ourselves ; no righteoa»-ness of our own to commend us to God ; no strengiL or ability to any thing that is good.

3. To renounce all other foundations. The? are all but sand. He that builds upon the sand, his building will fall. ** Whosoever heareth these sayings of mine, and doeth them, I will liken him untoi wise man which built his house upon a rock : and tbf rain descended, and the floods came, and the windf blew, and beat upon that house: and it fell not: fw it was founded upon a rock. Every one that brar-eth these sayings of mine, and doeth them not shall be likened unto a foolish man, which built his hoose upon the sand: and the rain descended, and th^ floods came, and the winds blew, and beat upon tbat house; and it fell: and great was the fall of iC Matt. vii. 24, &c.

4. To repair to him in the way of faithful and fervent prayer. Tell him thou art sensible of tkv need of him, thou art undone without him.

5. To build upon him. In the ^reat business of justification, to roll and rest thy soul by faith upon

WHAT CHRIST IS MADE TO BELIEVERS.

s meritorioas righteousness—None but Christ,

»ne but Christ.

In all our perils and dangers, personal or public,

fly to him, to trust in him, to rely upon him: ithfol is he that hath promised. Ps. Ixii. 1.2; vi. 1. '* Truly my soul waiteth upon God; from Di cometh my salvation. He only is my rock and Y salvation; he is my defence: I shall not be eatly moved," Ps. Ixii. 1,2. *' God is our refuge id strength, a very present help in trouble," Ps. vi. 1. 6. To beware what we build upon this foundation,

opinion, in practice. *' Now if any man build >on this foundation gold, silver, precious stones, ood, hay, stubble; every man*s work shall be ade manifest: for the day shall declare it, because

shall be revealed by fire; and the fire shall try rery man's work of what sort it is. If any man's ork abide which he hath built thereupon, he shall ;ceive a reward." 1 Cor. iii. 12—14. If you build ose, vain, careless walking, your hopes built will 3 accordingly wood, hay, stubble.

Of the church the building. " Ye are built pon the foundation of the apostles and prophets, ssus Christ himself being the chief corner stone; in horn all the building, fitly framed together, groweth Qto an holy temple in the Lord : in whom ye also re builded together for an habitation of God through le Spirit," Eph. ii. 20—22. y« crre ftut/t, saith the postle,—^ye believing Ephesians, Christians, saints.

Show, I. What kind of building the church is; hat are the properties of it.

There is a great deal of difference in buildings, he church is a none-such building.

1. It is a spiritual building. Other buildings are lade of wood and stone, and such like materials. \ut this building is made of men and women:

Ye also, as living stones, are built up a spiritual ouse, an holy priesthood, to offer up spiritual sacri-ces, acceptable to God by Jesus Christ," 1 Pet. ii.5. (''bat our Lord Jesus says of his kingdom, is true of is building, that it is not of this world— in it, but not Tit, John XV. 19. It is a building of souls. Souls, nited to him by faith, are those that make up this uilding.

2. It is a spacious building; a building of large nd vast extent; a great house, nay a great city, nay

great kingdom,from the rising of the sun to the sct-ng of the same—east, west, north, and south. Matt, iii. 11. It is true, in comparison with the devil's uilding it is but small, a remnant, a little, little ock; but in itself considered, it is exceedingly wide nd comprehensive. " I beheld, and lo, a great mul-itude, which no man could number, of all nations, nd kindreds, and people, and tongues, stood before be throne, and before the Lamb, clothed with white obes, and palms in their hands," Rev. vii. 9.

3. It is a high building. Though part of it be

here below, yet the top of it is as high as heaven. There it is that the glorious angels are, and the spirits of just men made perfect; all of this building.

And then for those that belong to it that are below; their aims and desires are high, their hopes and expectations are high, their affections and conversations are above: *' For our conversation is in heaven ; from whence also we look for the Saviour, the Lord Jesus Christ," Phil. iii. 20. They tram-pie upon the great things of the world as dirt, as Moses: '' By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter," Heb. xi. 24.

4. It is a holy building, Eph. ii. 21. ** Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you ?" 1 Cor. iii. 16. Every building is not a temple. The church is God's temple. The temple was a place set apart for God—from all other uses for holy uses; so '* The Lord hath set apart him that is godly for himself." And it is our duty to set ourselves apart to be for him --wholly—solely. This temple is called a house of prayer, Isa. Ivi. 7. Holiness to the Lord is written upon the front of this building. It is the house that he dwells in. '* His foundation is in the holy mountains. The Lord loveth the gates of Zion more than all the dwellings of Jacob. For the Lord hath chosen Zion ; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it," Ps. Ixxxvii. 1, 2; cxxxii. 13, 14.

5. It is a living building. No other is so. * The same who are quickened, are '* built upon the foundation of the apostles and prophets," Eph. ii. 1, 20. The foundation is a living foundation, and the superstructure is a living superstructure, 1 Pet. ii. 4. 5. All the materials in this building are men and women made spiritually alive—quickened with divine quickenings. Such as once were dead in trespasses and sins, but are now otherwise—alive to God. O make this sure to yourselves.

6. It is a light building. This is one thing that makes a building pleasant, and comfortable—many and large windows. All the world besides is in darkness; it is the church only that hath the true light. As Egypt and Goshen. " Ye were sometimes darkness, but now are ye light in the Lord, walk as children of light."

There are many things about which men are in the dark till they are in this building. As, about God; his glorious excellences, and perfections. About the Lord Jesus; who he is, and what be is, in himself, and to us. About the corruption of nature. About the evil of sin—the vanity of the creature. And the reality of invisible things—heaven—hell.

In all these grace enlightens. The devil's building is a dark building—called the kingdom of darkness, Col. i. 13.

APPENDIX.

7. It is a secure, a safe, building. Other buildings are exposed to wind, and weather, and water—to £re—to assaults, and batteries; but this is safe from all peril and danger. Matt. xvi. 18. Men in all ages and generations have been heaving at the church of God, and seeking to overthrow it, but it hath hitherto been in vain, and to no purpose; and will be so still, Ps. ii. The church of God is such a building as the ark was, 1 Pet. ill. 20, 21.

8. It is a spreading, growing building. *' All the building fitly framed together, groweth unto a holy temple in the Lord." It grows larger—by the addition of those to it who shall be saved. It grows better—as to light and knowledge—as to gifts and graces. Amen! The Lord increase it more and more. It increases slowly—church-work is slow work—but sure; though amidst much opposition, as in Ezra's time.

In some places, where a while ago there were but two or three houses, there is now a great town. And is it not so, (and would to the Lord it were so more and more!) as to the growth and progress of religion ? In many towns and families where ignorance and profanencss ruled a few years since, now God is worshipped, and Christ; and his truths and ways are owned, and professed.

Show, II. What is our duty in reference to this building.

1. To see that we have a secure place, and standing in it. As it is a great privilege to be of that body and tree whereof Christ is the head and root, so it is a great privilege to be of that building whereof Christ is the foundation.

It is certain all that adhere to it in an outward, visible profession are not of it. The moss and the ivy cleave close to the walls of a house, but they are not on the foundation: so the hypocrite. There is a great deal of difference between such a one and the true stones, 1 John ii. 19.

All the true stones in this building are living stones, 1 Pet. ii. 5. What life hast thou ? They are a habitation of God through the Spirit, Eph. ii. 22. Art thou so? Rather, doth not the unclean spirit dwell in thee, and rule in thee? Luke ii. 21—26.

But, how may it be done ?

I answer; We must be sure we are fetched out of the quarry of a natural condition, by regenerating grace. There is much to do in this work—the dust ilies in the face of him that hews; but it must be done—there is no other way.

We must by faith receive Christ Jesus the Lord; make him our foundation • rest and rely upon him for righteousness, acceptance, and salvation; cleaving to him with full purpose of heart.

Having done so, we must build up ourselves in our most holy faith; growing in grace; adding to faith, virtue. If we grow into Christ more and more, we are certainly in him, Jude 20, 21.

2. To seek as much as in ns lies the good of tk building. If we can do nothing else we can pnr for it, Ps. cxxii. 3, 6. ** for the peace of Jemsakm." Peace within itself; that differences may be beakd: the cement, or mortar, is love. It is said, that all tk stones in Solomon's temple were so ordered that tbev looked like one stone. Peace from enemies; opou secret, covered, uncovered.

Our prayers must be seconded with our eod^-vours. Can we do nothing towards its enlaigr-ment, its establishment, its repair ?

SERMON IL

CHRIST 18 OUR FOOD, AKD a£l TRVB BBUKTXRS HIM AND ARB FRD WITH HIM.

CPC^

John vi. 51.

lam the living bread whick came down from kemven. If any man eat of this bread, he shall live for erer : oA the bread that I will give is mg fiesh^ vMck I wiU give for the life of the world.

There are several things to be learned oat of tbeit words.

I. That Jesus Christ is bread.

II. That this bread hath sundry special propertici which belong to it, and to no other.

III. That it is our duty to eat of this bread.

IV. That they that truly eat of this bread sbaU live for ever.

I. Jesus Christ is bread. There are several ihwp by which he is set forth in the Scriptures, and amoii^ the rest, bread. Those who heard him say that k was bread, and that they must eat him, were offended; it was a hard saying, and they could not hear it, r. 60. The reason was, they understood it camallT. and they should have understood it spiritnallT: just as the papists do by another of his sayings, This is my body. He says also, I am the vine; I aa the door: and must these be understood litcfallj. It cannot be. He is the head of a gfeat body, a«i the foundation of a great house. Literally? i», spiritually. So he is bread; he himself says so.

You know bread is some kind of con, rye, or wheat, or barley, or the like, thrashed and groaod. kneaded and baked, and then it is food for us. We eat it, and are nourished by it. So Christ: be b spiritual bread.

He was thrashed and ground in his soffering tod dying, and that was necessary in order to his ht\^ made bread for us: I give my flesh. Lake xxiv. 46L '* It behoved Christ to suffer." It was necessaiy it should be so, in order to the satisfying of 6od*s justice, without which we could have no noarishmeRt. no comfort to our souls. Without blood no remise sion. There was death in the threatening, aod

WHAT CHRIST IS MADE TO BELIEVERS.

s^refore his heel must be braised, or the serpeot's ead would not have been brolcen. Therefore it oQcems OS all to be acqaainted with Christ, and im cmeified, 1 Cor. ii. 2. This was Paul's chief tady, and it should be ours.

The sufferings and death of Christ are the food of 'ux* souls. Every thing that hath life must have ood to support that life; it cannot live without food. >o it is with our souls; they can no more live without food than our bodies can. Take the food away, md yon take the life away. * Adam in innocency had lII the trees in the garden given him, save one, that be fmit thereof might be food to him; that is, to his >ody ; and as for his soul, God himself immediately was the life, and strength, and maintenance of it Bat when we find he fell-from God, all supplies of Lbat kind were for ever cut off, and he must have perished everlastingly, if some new nourishment had not been provided for him. Now that new nourish-□nent was the seed of the woman bruised; and therefore God revealed it to him immediately, even before he pronounced sentence. Gen. iii. II. Notice the properties of this broad.

1. It is the bread of God. *« The bread of God is be which cometh down from heaven, and giveth life unto the world,^' v. 33. Not the bread which God feeds upon himself; and yet in a sense he is so. Matt. iii. 17; xvii. 6. He is satisfied in him and with him. But he is the bread which he hath provided for ui to feed upon, as the Lamb of God, John i. 29. He knew we could never have thought of such a way of nourishment for ourselves. No, not if we had had ail the angels in heaven to help us, and therefore he did it. Job xxxiii. 24. Ps. Ixxxix. 19. Gen. xxii. 13, 14. As he is a foundation of God's laying, so he is bread of God's providing.

Was the bread made of corn for our bodies our own contrivance? No: who could have devised such a thing ? It is the appointment of our heavenly Father, and a wise and gracious appointment it is. Gen. i. 29. So Christ, the bread of life, is of God's providing.

2. It is given bread. Given by God the Father; " My Father giveth you the true bread from heaven/' r. 32. The same that contrived gave, freely and of his own accord, without our asking or seeking. It was a choice gift, John iii. 16. It was the unspeakable gift, 2 Cor. ix. 15. O be sensible of this love, and give thanks ; forget not this above all his benefits ! " Lord, what is man, that thou art mindful of him ? and the son of man, that thou visitest him ?"

This bread is given by the Son himself. It was his own act and deed, to give himself to be bread for us: " My flesh which I will give for the life of the world." It was a wonder he should ever yield to such a motion when it was made to him; but he did it readily, at the first word; ** Lo, I come, in the

volume of tlie book it is written of mc, I delight to do thy will, O my God: yea, thy law is vrithin my heart." Such love he had for us, and for our redemption and salvation, Eph. v. 2. And should not we then readily and cheerfully give ourselves to him; all we are, have, or can do ? Can we bestow ourselves better ?

3. It is living bread. ** I am the /tvtit^ bread that came down from heaven." All other bread is a dead thing, but this bread lives. It was dead, but it is alive, and lives for evermore, Rev. i. 18. And it is well for us that it is so, for he ever lives to make intercession for us. That is the work and business of his life, Heb. vii. 26.

4. It is the bread of life, v. 48. Not only living itself, but giving life to us: no other bread doth so. Other bread maintains life, but where is the bread that gives life? This bread gives life; it makes those to 11 ve that were dead. It is no sooner received by a hand of faith but the man is alive; alive to God, which is the best life we can live in this world.

5. It is manna. Manna was the bread which God gave the Israelites from heaven, fresh every morning; and dainty bread it was. It came down in a dew; it was small, round, and white, and the time of gathering it was the morning.

This manna was a type of Christ, the true manna. As that came down from heaven, so did he; that in a dew, he in the dew of the gospel. As that was little, round, and white, so is he; little, in his humiliation ; round, in his eternity, without beginning of days or end of life; white, in his spotless innocency. As the time for gathering that was in the morning, so of this: '* Remember now thy Creator in the days of thy youth." As that fed the Israelites while in the wilderness, so this feeds our souls while we are in the wilderness of this world. It ceases in Canaan.

6. It is meat indeed,«. 66. It is solid and suh-stantial meat. Not the shadow of meat, but true bread, v. 32. AU the things in this world are, to a soul, like the picture of the world with which the devil tempted our Lord Jesus, delusive, and unsatisfactory. " Wherefore," then, ** do ye spend money for that which is not bread? and your labour for that which satisficth not ? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness." Mix faith with this, and labour accordingly, John vi. 27.

It is suitable meat. It is no meat if it be not suitable. Every creature is maintained with food suited to it. Gen. iii. 14. Now nothing is suitable food to our souls but Jesus Christ; nothing else is suitable to their nature. Spiritual beings must have spiritual food. All things under the sun are carnal. He was a/oo/ that bid his soul feast upon what was in his barn, Luke xii. 10. Nor is any thing else suited to the necessities of our souls. Two things

APPENDIX.

our souls have need of—righteouaness, and strength; and where are these to be had, but with him? Isa. xlv. 24. We have need of food that will be physic too: and such food is Christ, Ezek. xlvii. 12. Swe€t meat, Cant. ii. 3. the fruit of his death, resurrection, ascension, 1 Pet ii. 3. gracious, or sweet. Every thing in Christ is sweet to a believing soul: his promises, pardons, offices, ordinances, comforts, communion. His word is sweeter than honey, Ps. cxix. 103. His love is sweeter than wine, Cant i. 2. His presence is sweeter than marrow, Ps. Ixiii. 5. In a word, his mouth is sweetness, and all he is delights, Cant v. 16.

Satisfying meat. A man may surfeit with the world, but he can never be satisfied with the world. A man may be satisfied with Christ, but he can never be surfeited with Christ. Compare Isa. Iv. 2. with Ps. xxxvi. 8.—abundantly satisfied, satisfied, and over-satisfied, satisfied, and satisfied again. This is the excellency of spiritual dainties, that the more a man feeds on them, the more he would have, and yet he hath a kind of satisfaction in what he hath; such as causes him to say. Return unto thy rest, O my soul, Ps. cxvi. 7. He hath union with Christ, yet he would have more and nearer union; he longs to be with him.

Now all this is said to draw out your desires, and to provoke your appetite to this meat. And doth it not prevail ? Do ye not feel your need of Christ ? Are ye not hungering and thirsting after righteousness? If you are, blessed are ye, for ye shall be filled; if not, you will be sent away empty, Matt V. 6. Luke i. 53.

III. It is our duty to eat of this rare bread.

If any man eat; implying, if we do not eat of it we are like to be never the better for it It will do us no good to hear of it only. We have heard a great deal of Christ; but what will that avail as, except we believe what we hear. It will do us no good to look upon it only. Will looking upon meat nourish us? No; we must eat if we will be nourished. Will looking upon Christ, and seeing others feed upon him, feed and nourish thee? No, though it is the best fare in the world.

What is meant by eating? I answer, believing, V. 35. Of all the comparisons by which believing is set forth in Scripture, none is like this of eating Christ, and feeding upon Christ

Before we eat we feel a need of meat, and have a desire toward it, an earnest desire, we must have it. Give a man what else you will; No, says he, I must have meat As the Egyptians parted with all for bread. So it is with the soul. It sees its lost and undone condition in itself by reason of guilt, and not sees it only, but feels it, and thereupon must have Christ; as the prodigal, Luke xv.

As in eating there is the taking of the meat, putting it into the mouth, and chewing and digesting it.

whereby it is made my own, and tamed into blood and spirits in my body; so in believing there is i particular application made of Christ, and bis mrm and righteousness, Gal. ii. 21. We may see, ud hear, and smell at a distance, but that that ve at must be near as; that that nourishes must be made one with as. " That Christ may dwell n jtm hearts," Eph. iii. 17.

As after eating there is strength and vigour, (Pi. civ. 15. the staff" of life,) the desire satisfied, the bcdv recruited, made able for work and burthen; so opa believing there follows spiritual strength, peace, oosh fort, joy, ability for duty, walking with God, woAm for God, which they that do not believe have mL

How is it proved to be duty thus to do?

I answer; 1. From the many calls and invitatioei to it both in the Old Testament, and in the Net. Isa. It. 1. Matt xi. 28. John Til. 37. If his mifrj IV^ere not we should come and eat, he would not b this manner invite and call. See Mark x. 49. fir calls; therefore we may come.

2. From the many commands and injunctioss U it, absolutely requiring it of as. He commaodi. therefore we must come. We are under gniit, the greatest guilt of all other, if we do not, I Job iii. 23. O bethink thyself, and do as he coa-mands. Thou hast broken other commaflds; » this be obedient It is to eat of the best meat thai ever was prepared. When the serpent (namelj, (k devil) assailed Eve, that which gave him advaoti^ was, that the thing he moved her to was only toeti and the fniit was such as was pleasant Yet all tk persuasions of heaven and earth will not prenil with some people to eat of this fruit; not foiiiiddef. but commanded, fruit; not meat that will poisoB,te' meat that will save thee. O then take sod etc receive Christ Jesus the Lord, and believe in bim: think thou hearest him saying to thee, *'EatO friends; drink, yea, drink abundantly, O beloTcd," Cant V. 1. Shall I inquire what bread do je lire upon ? Bread of idleness, deceit, Tiolence, canal pleasure, your own duties and performances! Itvill be gravel, Prov. xx. 17.

IV. They that truly eat of this bread shall life for ever.

What more likely motive could possibly be used to prevail with us: Eat and live; eat and lire for ever. Everlasting life will certainly be the poilioo of all those, that by a true and a lively faith reeei^ Christ Jesus the Lord, who eat his flesh and diiii his blood, feed upon him. But who says so? Be that will certainly make it good; the Ameo, the faith fbl and true witness. It is repeated oftes, V. 35,48. and v. 47. with a solemn asseveration:—bf hath it; it is as surely his as if now in gloiy. Nf^^* do you know what this living for ever is, what it means ? It is to be saved; delivered from the secood death in hell, and made eternally happy in beaTeo.

WHAT CHRIST IS MADE TO BELIEVERS.

9

And shall not this allare us? God said to Adam, In the day thoa eatest, thoa shalt die the death, surely di e. Christ says to us, In the day thou eatest, living thoa shalt live, thou shalt sorely live. Eating mined Qs, eating saves us.

Inference,

1. Then the bread spoken of in this chapter is not sacramental bread; nor the eating here spoken of sacramental eating, as the papists would have it, to prove transubstantiation.

For, the sacrament of the Lord's supper was not yet instituted, when Christ spake this: and, therefore, it had been impossible for his hearers to understand what he meant.

Many do eat the sacramental bread that do not live forever, as 1 Cor. x. 4.

Many do live for ever, that never eat sacramental bread, as, besides all elect infants dying in infancy or childhood, the converted thief upon the cross, and many another. Yet to eat the sacramental bread is certainly duty— Do this; and for any that are adult to live in the neglect of it when they have a call to it, and opportunity for it, is a great sin, and must be reckoned for. Nay, it is comfortable, sweet, profitable, gainful duty; it is a feast, and that is the reason oar Lord Jesus hath appointed the outward elements to be bread and wine, that by eating and drinking them by faith, might be sealed to us pardon of sin, peace with God, right and title to heaven.

2. Then see the reason why multitudes perish eternally. They will not eat of this bread, their mouths are out of taste to it, they are filled with worldly trash ; if he that eats lives eternally, he that doth not eat dies eternally. This is gospel, Mark xvi. 16.

3. Then you that have eaten, in God's name, take the comfort of it; I mean, that are true believers. Eternal life is yours.

4. Then be exhorted all of you to eat of this bread; we must eat often, daily.

SERMON IIL

CHRIST IS THK BOOT AND BEUEVSB8 ARB THB BRANGHB8.

John xv. 5.

/ am the vine^ ye are the branches.

These are the words of our Lord Jesus, which he spake to his disciples ; wherein he says, concerning himself, I am the vine, and concerning them. Ye are the branches. I am the vine,'namely, the root of the vine. Christ and true believers are a great tree; and, amongst all other trees, he hath pitched upon

two to set forth himself and them; a vine here, and

»

* Mr. Henry's residence was called Broad Oak, there being a large tree of that description very near the house. It was cut

an olive-tree in Rom. xi. Both of them are choice trees, and of great use, bearing excellent fruit. Now, the root is Christ, and believers are the branches of that tree. These two, the root and the branches, make the tree, as the head and members do the body. Compare 1 Cor. xii. 12.

DocT. Jesus Christ and true believers make one great tree, whereof he is the root and they are the branches.

I wave at present that it is a vine; having had occasion lately to speak of the church under that notion from Isa. xxvii. 2, 3. and therefore I only say, it is a tree, a great tree, whereof he is the root, believers are the branches.

Show, I. They that are in this relation are true believers.

Are not hypocrites branches? Doth not baptism ingraft all that come under that ordinance into Christ ? In a sense it doth, into his visible body: many grafts are grafted that come to nothing, never knit, never fasten, and so wither and die: yet the stock remains alive and good, and breaks forth again. So it is here: only true believers, such as are called, and chosen, and faithful, are the true branches.

1. They, and none but they, have communion with Christ. Elect persons not yet called may be said to have a remote potential union, being in the decree. External visible professors have a kind of seeming union, such as a sprig or branch which is tied to a tree with a string or with only, may be said to have; which is another sort of union than that of the true branches. The true branches are so in it as to be of it, but so is not such a branch, 1 John ii. 19. Judas was constantly with Christ as the rest of the apostles were, tied both to him and them by an external tie, yet all the while he was a limb of the devil, a branch of the cursed root; not of Christ the true root

O then see to this, that besides the outward, there be an inward, ingrafting by a true act of faith.

2. They, and none but they, have spiritual life in them. We are all by nature dead in trespasses and sins, dead in law, dead in state; there is no spiritual life in us, none of the life of God, Eph. iv. 18. we are alienated from it. We have natural life, and live as men, but not otherwise. Just as in a tree; you may see it plainly in yonder great oak; * how many dead branches are there ; branches, but dead. Such are all hypocrites in the tree Christ; they have none of Christ's Spirit dwelling in them, and therefore they have no life. It is the Spirit that quickens, I Cor. XV. 45. They have not the Son, therefore no life. " He that hath the Son hath life; and he that hath not the Son of God hath not life,*' 1 John v. 12.

It concerns us all to inquire. What life have I ? Am I alive to God ? The prodigal son was alive, during his ramble, but not to his father, he was

down in Blay, 1711. Matt Henry's Diary, MS.

APPENDIX^

dead to him. Inquire what signs of life yon have. Do yon possess sense, motion, appetite ?

3. They, and none bat they, do bring forth fruit in him, see v. 2.— *^ every branch tM me that brings not forth fruit." To bring forth fruit is to do that which is for the matter of it good ; either towards men, in works of justice, mercy, charity ; or towards Ood, in praying, hearing, sanctifying the sabbath. Now ail this an hypocrite may do; nay, he may do more than many a true Christian; but nothing of it in Christ. Here they part *' Whatsoever ye do, in word or deed, do all in tke name of the Lord Jesus,'' Col. iii. 17. They do it by virtue of strength received from him, John xv. 5. 2 Cor. iii. 6.

They bring forth fruit, aiming with a single eye at pleasing him, to show forth his virtues and praises, 1 Pet ii. 9. And also, it is done trusting to his merit &nd mediation alone for acceptance, Phil. iii. 3. 1 Pet ii. 5. Now doth any hypocrite do this ? Can he say, as Paul, Phil. i. 21. *' For me to live is Christ, and to die is gain ?"

4. They, and none but they, have heartily and un-feig^ediy consented to him. This is it that makes Christ ours, and us his; when we receive him to ourselves, John i. 12. and give ourselves to him, 2 Cor. viii. 5. upon gospel terms. This puts us into him. Now no hypocrite doth this. He may profess to do it in word and tongue, but that ifl all.

6. They, and none but they, are owned by him as true branches. To others he says. Depart from fiie, I know you not. What, not know us ? We have prophesied, eaten, and drunk in thy name, Matthew vii. 22, 23. Luke xiii. 26—30. Though ye have, yet, if workers of iniquity, depart.

Aye, but he calls the honest, upright, obedient, fruitful people, his friends, his children, his brethren, John XV. 7.

Show, II. What kind of root Christ is to these branches.

I. A universal root; to all of them; Jew or €ren-tile; of what kindred, or country, or nation, or language soever they be.

To Old-Testament saints. He was Abraham's root, and David's root: a branch from them as man, and yet a root to them as God-man. They were all in him ; all saved by him.

To New-Testament saints. He was Peter's root, and Paul's root, and thy root, and my root, if we be true believers.

There are two universal roots ; and these are the two Adams. The first man Adam was a common root to us*all, as men and women. God planted him a noble vine, but he degenerated, and became, to all his posterity, a root of bitterness, bearing gall and wormwood, sin and wrath. When he fell we all fell. But God was pleased to appoint us a second Adam, another root—Jesus Christ—^that whosoever believes in him might not perish, 1 Cor. xv. 22.

2. An unseen root The root of a tree lio isvi^ ble, out of sight; we see it not The tree we see, ^ not the root So it is with Christ that saves <^ 1 Peter i. 8. He was visible many years when, made flesh, he dwelt among us, but now we see no more with bodily eyes; though by an eye of we do see him, as it is said of Moscs« Heb. xL The root of other trees is out of sight below; root is out of sight above. The charch is a tree inverted, its root is in heaven, its braDcfacs on earth, multitudes of them. It is true there branches in heaven with their root

3. An unsightly root In the root of a tree is no kind of beauty, or comeliness; no ^etneati as there is in the branches, or fruit; nothiDg to c* mend it to the eye; it is a despicable IhtDg. k was Christ our root, in his humiliation, Isa. liill View him in his birth, in the stable; in his life, s^ having where to lay his head; but especially ie ii death, hanging upon the tree. Would any v« think him to be the Son of God and Saviour of m world? Allude to 1 Samuel x. 27.

4. A strong root. This is one excellency ei i root, that it be firm and stable; snfficient to ks the weight and burthen of the tree and bnnc^ that grow upon it, Rom. xi. 18. Oar Jjmd Jests i a strong Saviour, Ps. Ixxxix. 19. Jer. 1. 34. Bdi vii. 26. We have need of such a one,

(1.) To satisfy the justice of God for the stas «^ are guilty of, by undergoing the weight of his iii&^ wrath. This he did, and no one else coold, Fstk xl. 6—8.

(2.) To rapport and succoor ns undor oar tefB{« tions. This also he is able to do. Heb. ii. l& Tb world tempts, but, be of good cheer, ** I have ofcc come the world," John xvi. 33. The devil als but *' the God of peace shall bruise Satan under j« feet shortly," Rom. xvi. 20.

(3.) To save and deliver us from all our enemies vricked men, death, and the grave, 1 Cor. v 56, 66.

6. A sappy root This is another excellency. If root be withered, and dry, the tree cannot lloori^ how should it? See Ps. civ. 16. '' The trees oftfa Lord are full of sap.'

The sap of this great tree, that keeps it green » flourishing, is the Spirit; the Spirit of grace. Nir Christ the root had the Spirit without measure. Jo^: iii. 34. Col. i. 19: according to the promise, Isa. £ 2. He had a fulness of all the gifts, graces, and cob forts of the Spirit: knowledge, wisdom, faith, love meekness, patience, humility, self-denial. He U them all in per/eclion as God-man. There were ii him no mixture of the contrary corraptioas.

6. A supplying root The sap which the root baii it hath it not for itself, but for the branches. Th branches suck and draw from it, and so aie isai^ tained in their greenness and froitfalness. Thocp

WHAT CHRIST IS MADE TO BELIEVERS.

11

root have it, yet if it do not commanicate it the

is none the better. The Lord Jesas Christ is a immiicatiTe root. What he hath of the Spirit lath for usy John i. 16. Psalm Ixvii. 18. compare I- iv. 8.

^ the san hath light, the springs and fonntains er, the mother milk in her breasts, not for themes ; so it is here. He is oar Joseph, oar great i-master. Joseph did not lay op for his own ase, to supply others. See his gpiicioas invitation to r sinners, to come to him for what they want,

W. \^^. Matt xi. 28. John vii.dT. Rev. iii. 18. 1 let as oome to him accordingly. Exhortation I. Suppose we are branches, tnie nches, in Christ the vine, what is to be done? . Yoa have cause to be very thanJLful to the great sbandman that hath grafted yoa into him. [Consider, (1.) If he had not done it, it had never n done. We could not have ingpiifted ourselves, dly relations, ministers, could not have done it.

hand but his could have performed it. 2.) What misery it frees us from. Hereby we are . off from the wild olive, from the devil's stock I family, from the bondage of his vassals, Rom.

24.

3.) What privileges it entitles us to. It is a great ,T)ity and honour to be a branch of such a noble te. Now thou mayst with comfort call God Father, d come to him with boldness, assured of due sup-es, of all things needful both for life and godli-ss. Hereby thou hast right and title to the hea-fily inheritance: thy root will certainly bring thee lere he is.

[4.) How anworthy thoa wert, and how unlikely ' such advancement. Perhaps of mean extrac-n, less than the least; perhaps a crooked piece, lere are but a few, and thou art one, John xiv. 22. t not high minded, Rom. xl. 14. [5.) The time when he did it. Perhaps early in Y days. If so, the time was a time of love, Ezek. i. 18.

(6.) By what means. • The word, perhaps occa->Dally heard; the rod, perhaps working with the )rd. O say, as David, Ps. ciii. ** Bless the Lord, my soul: and all that is within me, bless his holy ;me. Bless the Lord, O my soul, and forget not all s benefits." Say, as Paul, '* Now unto the King ernal, immortal, invisible, the only wise God, be mour and glory for ever and ever," 1 Tim. i. 17. 2. Your duty is to take the comfort of it to your uls daily. It is the will of God, that his people loald be a comforted people; and what will com-rt if this will not. Christ is the vine, and I am le of the branches ? If so,

(1.) Then the Father will certainly take care of e; to purge me and prune me. Seasonably ; for y good, 0. 1,2. (2.> Then I shall be sure not to be cut off, nor cast

out, John xvii. 11, 12. Dead branches are easily broken off, nay, blown off, but not living ones. That is, provided I am a fruitful branch. And he will make as fruitful. As it is our duty, so it is his promise.

(3.) Then when I die, I shall be transplanted into God's paradise.

(4.) Then he will reckon with those that lop at these branches, Ps. Ixxx. 12.

3. Tou must abide in him. ** Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bring-eth forth much fruit:«for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done nnto you,'' John XV. 4—8. There are in these verses three arguments to move us to it: While we abide in him he vrill abide in us; It will be a means of our frait-fulness; and. We shall have what we will for asking.

What is it to abide in Christ?

(1.) To abide in the truths of Christ; to hold them fast, and not to let them go, 2 Tim. i. 13. God only knows how we may be tried as to this matter. The way of popery is an erroneoas way in doctrin-als; it is called the lie, and how many poor souls are poisoned by it; bat beware, *' lest ye also, being led away with the error of the wicked, fall from your own stedfastness," 2 Pet. iii. 17.

(2.) To abide in the righteoasness of Christ. Our own righteousness and Christ's righteoasness are in competition. Now which art thoa for? The Pharisee was for his own, Luke xviii. Paul was for Christ's, Phil. iii. We have need to look to this daily, in every thing.

(3.) To abide in the love of Christ, Jade 21. John XV. 9. The way to continue in the love of Christ, is to continue in his obedience, ck. xiv. 23.

(4.) To abide in the fellowship of Christ. Fellowship with Christ is to be had in the use of his holy ordinances. Cant. i. 7, 8.

4. We must abound in fruit-bearing. This he expects from all the branches that are in him. Leaves will not serve the turn; it is fruit that God looks for. Yet there must be leaves also: a visible profession, Rom. X. 10.

(U) There must be good fruit. Matt. iii. 10. The fruits of the Spirit, Gal. v. 22. *' Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."

(2.) Much good fruit, John xv. 8. A little will not serve, though good; it must bear a proportion to our standing. There is more looked for from those that have stood long than from others, Heb. v. 12.

APPENDIX.

It must also bear a proportion to oar supplies. Where most cost hath been bestowed, most means nsed, there should be most fruit.

(3.) It must be fruit in season, Ps. i. 3. According to the present circumstances of our condition, Eccl. Tii. 14.

O that I linew what to say to move to this. The great controversy that God hath with us at this day is about our fruit; so little is found, that we have reason to fear cutting down, Luke xiii. 7—9. Isa. V. 7.

5. There is duty lying upon us also towards oar fellow-branches. Which is,

(1.) As much as in us lies to live in love and peace with them, not envying, judging, despising, boasting—the higher, the lower—^the bigger, the lesser—the stronger, the weaker. All branches are not top branches; there should be no provoking, rubbing against, fretting one another. Gal. v. 6.

(2.) To promote their growth and fruitfulness. Every one in his place and way; one means of doing this is by Christian communion, Heb. x. 25.

Exhortation II. Suppose we are not yet true branches, is there no hope ?

None at all if we continue in that condition, Eph. ii. 12. If without Christ, we are without hope. But if we look about us in time, the matter may be amended. O then be persuaded—^To-day, while it is called to-day.

1. Acquaint yourself with the terms of the change; upon what terms you may be Christ's and Christ yours ; and accept of them. Many are ignorant and so perish, John iv. 10. The terms are,

(1.) You must be willing to come off from the old stock, the service of sin; all sin must be renounced ; no more fruit must be brought forth to it.

(2.) You must assent and consent to a new Master; you must take his yoke upon you. And what harm is there in all this ? O do it.

2. Apply yourself to the g^at Husbandman, which is the Father; beg of him to graft you into this vine; to bestow his Spirit and grace upon you, to be a living principle in you.

3. Assent and consent to the gospel.

SERMON IV.

CHRIST 18 RAIMKNT TO US, AND IT 18 OUR DUTY TO PUT UUC ON.

Romans xiii. 14.

But put ye on the Lord Jesus Christ,

The same that was said when our Lord told his hearera he must be their food, and they must eat his flesh— This is a hard saying, John vi. GO.—may be said concerning this of PiEiul here— But put ye on

the Lord Jestu Christ, Is Christ a garment a tf^ It seems he is.

Food and raiment are the two great rDqidsit» k our bodies, which if we have we are oommaBdetf -, be therewith content, I Tim. vi. 8. The saae tr things must be had also for the son!, food aad rumen!; spiritual food, and spiritnal raiment KM what is that ? I answer, Jesus Christ; he is oer £o&: and he is our raiment, and if we have him wr as-well be content; nay, joyful, and cheerfnl, 3S£ thankful; but, alas! how many are there that mei not these things, that are carking and caring rW they shall eat, and whsU they shall drink^ amd td^ withal they shall be clothed, aa to their bodies, :k perishing part, but mind not what becomes of Hxli souls, their precious, their heaven-bom souls, wit ther they be fed or no, clad or no.

The apostle here would have it to be oUiem«i '* Put ye on the Lord Jesus Christ'' Bat in Gal s. 37. he speaks as if all that were baptized had pst Christ already; " For as many of you as have b^ baptized unto Christ, have put on Christ.*'

There are two ways of putting him on—in pr^'* sian, in word and tongue—in power, in deed &r: truth. Of the former it is intended in 6alatians-f we have all put him on when we were baptized. Oi the latter in Romans—oh that we woold all be p? suaded so to put him on.

Show, I. What of Christ is the garment that ic must pnt on.

II. What are the properties of Christ as a ge ment; what kind of garment he is.

III. Why and how we are to pot him on.

I. What of Christ is the garment that we rags put on.

Two things in Christ are the garment: His mert and righteousness; we must put on this for c justification. His spirit and grace; we mast ^ on this for our sanctification.

Justification and sanctification are onr two gn-d concernments. It is necessary that we be JDsti6ef!,j and that we be sanctified. Now neither of thesecu possibly be had otherwise than by patting on Christ There is no justification but by his merit, no saer-tification but by his Spirit See 1 Cor. vi. 11 And therefore should we not, by all means, pot his on?

1. His merit and righteousness for justifiratks Justification hath two things in it:

(1.) Acquitting us from guilt We have all sinned; have we not ? Yes. And is not God thereby ofead-ed ? Yes. And must he not be atoned, and pacified: his justice satisfied ? Yes. But how ? By any this^ that we ourselves can do or suffer ? No. By asy thing that any of our fellow-creatures can! N& How then ? Only by the dying and rising a^ain ^ the blessed Jesus; " who was delivered for 06f offences, and was raised again for our jnstificatioflr

WHAT CHRIST IS MADE TO BELIEVERS.

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1. iv. 26. His blood alone satisfies and pacifies; efore, his blood alone justifies. And that blood le g^arment that we mast jnti on, else no atone-it. Puiiton! What is that? hear, talk, of it? No. id by, and look upon it ? No. Hearing of clothes ot putting on clothes; looking at clothes is not. liere,

o put him on, is to receive and apply him to cures by a true and lively faith. Believing him both i and willing to redeem and save me, and there-n coming to him, and closing with him; and upon so doing, persuading myself that God for his e doth forgive me, and thereupon comforting ^elf; being of good cheer. It is called receiving atonement, Rom. v. I, 9—11. Till this be done soul is naked in the sight of God, the shame of ruikedness appears; that is, thy sins are all upon score : thou art guilty, and God is angry, and if a shouldst die in that condition thou wilt be eerily lost, and that for ever. Doth it not concern then to pill on Christ, to believe in him for justi-tion from the guilt of sin. 2.) Accepting of us as righteous. Some will have i to be no part of our justification, but the former y. 1 think justification includes this also, accord-to the definition in the catechism,* '* Wherein pardons all our sins and acce/>/« of u^, as righteous bis sight" This Paul says he laboured in, 2 Cor. ). Now how may this be? lS,^h,\.Q, In the beloved; t is, in Christ, through his merit and righteousness ne. He hath not only prevailed by what he did and fared, and is doing, for us that we may be forgiven, i not come into condemnation; but, moreover, t we may come into favour, be loved and owned, kissed and embraced, our persons accepted, our -formances accepted. And how ? for any worth or rthiness that is in us or them ? No; only in his me. and for his sake, and through his merit; in ler to which we must put him on, as Jacob put the clothes of his brother Esau, Gen. xxvii. 15. en he came for the blessing. Jacob was in no lit; he did not come for a pardon: no, became for ilessing; but unless he had put on Esau's clothes bad not had that blessing ; but having them on had it: '^ And he came near, and kissed him: d he smelled the smell of his raiment, and bless-him, and said, See, the smell of my son is as the ell of a field which the Lord hath blessed," v. 27. here, we must put on the Lord Jesus Christ, that his merit and righteousness ; we must come in his me; we must plead what he hath done and suffered ' us, as our elder brother: and then—See, thesmeUof lion; and then— a,blessing, else none; ** Therefore >d give thee of the dew of heaven and of the earth," 28. See, also, in the story concerning Joseph and s brethren. Gen. xlii. 20; xlili. 5. No Benjamin,

^ Commonly called the Aasembly's Catecbion, beibg agreed

no com. Now our Benjamin is Christ, or ratheri God's Benjamin, his Son^ our Brother. In him he is well pleased, and in him only, Matt iii. 17; xvii. 5. If we come without him we come without our errand.

2. His Spirit and grace for our sanctification. Besides the clothes we are to appear in before God, which are Christ's righteousness alone, there are clothes also that we must appear in before men; yes, and before God too; and those are Christ's Spirit and grace; the new nature, the divine nature. We must be new creatures^ 2 Cor. v. 17. New within, and new without; new in heart, and new in life; putting off the old man, and putting on the new, Eph. iv. 24. Now that new man is Christ If we have not his Spirit, we are none of his, Rom. vili. 9. Him, therefore, and his Spirit we must put on; his image and likeness: being as be was, (Heb. vii. 26.) holy; doing as he did; walking as he walked, 1 John ii. 6. Note how it comes in here, Rom. xiii. 12, 13. Cast off the works of darkness, rioting, drunkenness ; and put on—what ? sobriety, temperance ? no; but, all in one—the Lord Jesus Christ,— Jesus, the Saviour; Christ, anointed to be so; Lord, to rule yon.

II. What kind of garment is the Lord Jesus Christ ?

It is a great matter, especially with some, what kind of clothes we wear; that they be tight and fashionable, and according to our rank and quality; rather above it than under it, or below it, or short of it: and most commonly those that are most curious and concerned about the clothing of their bodies, are least curious and concerned what clothes their souls have; it is to them no matter what rags, what filthy rags, they appear in, both before God and man.

Behold, I bringyou tidings this day of brave clothes, which vdhy be yours, if you will—«ach of you—for the putting on. And those are, the Lord Jesus Christ; his merit and righteousness to justify you; his Spirit and grace to sanctify you. What say you? Will yon accept of them, will yon have them, put them on, wear them ?

Tell us, first, what are their properties, that should commend them to us ?

In general—In Luke xv. 22. it is called the best robe. Best indeed ;'no other is to be compared with it. Brown bread and the gospel are good fare; rags and Christ's righteousness are good clothing. It is first in worth and excellency, and first in order of time—though not as to our persons, yet as to our nature, in Adam.

1. The Lord Jesus Christ is a costly garment; the dearest and most costly garment that ever was. We may judge of its excellency by its price. Some people are extraordinarily profuse about their clothes; and are cautioned against it, 1 Tim. ii.9. iPet iii. 3.

open by the anembly of Diyines at Westmlnater, A. D. 1M3.

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APPENDIX.

Lo, here is a costly robe indeed; not to ua that mast wear it, (it costs as nothing bat the acceptinj^ and patting it on,) bat to him that made and prepared it; it cost him dear. Ere the Lord Jesns Christ coald be a sait of clothes for thy soul—to jastify, sanctify, save thee, he mast be made a man. And so he was. He mast die the death of the cross. And so he did. We read, Oen. xxzTii. of Joseph's brethren dipping their brother's coat in a goat's blood, and sending it to their father; bat oar Joseph dipt the coat that was to be for as in hU own blood, 1 Pet i. 18,19. And doth not this commend it to you ? He clothed himself with the rags of oar natare, that he might clothe as with the robe of his grace: nay, more than that—^he was made sin for as, a carse for as, ** that we might be made the righteoasness of God in him,'' 2 Cor. v. 21. Gal. iii. 13.

2. He is a comely garment There are some persons whose clothes, in the eyes of sober men, are Tery uncomely; disfigaring, rather than adorning, the body; discovering, rather than hiding, their shame. Bat here is a garment comely indeed, beaatifal, and lovely, and glorioas; a garment that makes the soiil that bath it on amiable towards God: he is pleased with it, and accepts of it

The imputed righteoasness of Christ doth so. The implanted righteoasness is called grace, that is, beauty. See what is said of one particular grace, 1 Pet iii. 4, 6. Could we but see a soul out of Christ, that hath not put him on yet, what guilt and filth it lies under, what dirty rags it hath on; we should wonder how it could endure itself, much more how the pore and Holy God doth endure it; especially, coming so near him as sometimes they do in holy ordinances, Amos v. 21. '* / will not smell in your solemn assemblies." See Ezek. xvi. where is set forth, both our miserable, loathsome condition by nature, v. 4—8. and our lovely, amiable condition by grace, o. 10—14. though what is said is meant chiefly of their church privileges.

3. He is a large garment. The righteousness of Christ for justification is so. He is able to save to the uttermost There is in him merit enough to satisfy for all thy sins, to pay all thy debts. He has incense enongh to perfume all thy services. What is said of the bed, Isa. xxviii. 20. is true of all the garments—of all our own righteousness—they are too short and too narrow; thy nakedness appears through them.

The Spirit and grace of Christ for sanctification is so. As he forgives all thy iniquities, and hath wherewithal, so he will heal all thy diseases, mortify all thy corruptions. There is a perfection of parts in sanctification: the whole man is renewed, though -not yet wholly, 1 Thess. v. 23. but as light in a morning—all the sky over.

4. He is a lasting garment, nay, everlasting. The Israelites had clothes that lasted forty years, and

did not wax old; that was a great while, Deat viii. 4. But here is a garment which lasts for ever.

The righteousness of Christ for jostification ii, everlasting righteoasness, Dan. ix. 24. There is a fountain of it that' cannot be drawn dry—not t cistern, a laver, Zech. xiii. As long as we shall last sinning, the righteousness of Christ will last satisfying. Abuse not this, at your peril. Rom. li. I. " Shall we continue in sin, that prace maj abound? God forbid.

The grace of Christ is lasting too. Where it is in truth it is in perseverance. ** Tbose that be planted in the house of the Lord shall flourish in the courts of our God. They shall bring forth fniit in old age; they shall be fat and flourishing," Ps. xcii. 13, 14. We read of two sorts of clothes, G^. iii.—One, of Adam and Eve's making—aprons of fie leaves, v, 7. Another, of God's makings—coats of skins, «. 21. There is a great deal of difference in warmth and in duration. The former may represeo: our own righteousness, the latter Christ's. The beasts whose skins were used died.

6. He is a white garment; he is expressly said to be so, Rev. iii. 18. When the angels appeared at any time in human shape, that was the <:oloar their clothes were of, Mark xvi. 6. Acts i. 10. So, wbea our Lord was transfigured. Matt xvii. 2. The whiteness signifies two things:

(1.) Innocency and purity. Every justified person clothed with Christ's righteousness is, as it were. innocent before God, Ps. xxvi. 6. So the sanctified are in comparison with others, and it is their dutj to labour to be so more and more.

(2.) Joy and gladness, Eccl. ix. 8. He that hath put on Christ, and is accepted of God, hath reason to rejoice all the days of his Kfe; and he ought to do so, Phil. iv. 4. Isa. Ixi. 10.

The woman which John saw, Rev. xii. 1. wa< clothed with the sun: a shining garment indeed. The priests under the law were clothed in white linen garments; and see Rev. xix. 8. " The fine linen is the righteousness of saints."

6. He is the wedding garment; of such we read. Matt. xxii. 12. It is to be understood of Chrises righteousness imputed. There is no welcome with God without it It is to be understood, also, of bU Spirit and grace implanted: a suitable frame of heart to gospel privileges. Put on Christ, and tfaoa hast that And shall not all this prevail to make yoa in love with it?

III. How must we put on Christ ?

Three things must be done.

1. There must be a work of conviction wrought upon thy soul. Thou must see thy need of ihxi clothing. Most people, as Laodicea, say, they hafc need of nothing, and alas! they have need of erery thing; particularly of good clothes, for they are naked. A sinful condition is a naked condition.

WHAT CHRIST IS MADE TO BELIEVERS.

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Tby body is perhaps well enoagb clothed, decently and warm; but thy soul is naked, and destitate, and exposed; dirty, 'and has nothing to hide it

2. AM that will have these fine clothes must come to Christ, and buy them. Rot. iii. 18. Isa. W. 1. In baying, there is parting with one thing and receiving another. Canst thou find in thy heart to part with thy rags in exchange for these good clothes? the rags of thy sins, Rom. xiii. 12—14. Eph. iv. 22—24. the rags of thy own righteousness, Isa. Ixv. 6. See Zech. iii. 3, 4. Were such an offer made thee concerning other clothes, how gladly would it be accepted !

3. Having bought them, that is, made the bargain, and consented to the terms of having them, we must put them on, and wear them. Not as a hat, to pat off to every one we meet; not as a cloak, to be worn only when we go abroad; but as thy inner ferment, to be worn next thee; an upper garment; and, above all these, as thy entire garment. Christ must be thy all in all; thy day-clothes, thy night-clothes : put him on daily and duly, constantly and continually. It is a good meditation, when we are putting on our clothes, we must put on bowels of mercies, Col. iii. 12. charity, v. 16. humility, 1 Peter V. 5. meekness, 1 Pet. iii. 4. or, which includes all, the Lord Jesus Christ. If so, when we die we shall put on better clothes of glory. Christ will never put them off that put him on.

SERMON V.

CHRIST 18 THB HBAD, THS CHURCH IB HIS BODY.

COLOSSUNS i. 16.

And he is the head of the hody^ the church.

The union between Christ and his church is twofold : 1. Relative; like that between persons that are in relation mutually one towards another. Of which kind we have had an account * of fourteen— as he is their Husband, Father, Brother, Friend, Master, Teacher, King, Captain, Physician, Advocate, Shepherd, Bishop, Inhabitant, Keeper. 2. Real. Of which kind there are several: this is the first.

J>ocT. That the Lord Jesus Christ is the head, and his church the body.

There is such a kind of union between them and such a kind of relation, as is between the head and the body. Bodies are of several sorts, whereof each have their several head.

1. There is the body politic. And so a kingdom is a body; and the head of that body is the king,

• AlludiDg to a course or sermons preached by him on the

Psalm ex. 6. The church is a spiritual kingdom; the head and king of it, in that sense, is Christ

2. There is the body natural, and that hath a head joined to it; and one and the same living soul animating that head, and that body, they make together one living man. So here; the head is Christ; the body is the Church. The living soul, which is one, and still the same, animating this head and this body, is the Spirit So that Christ and his church, being endued with one and the same Spirit, make together one mystical body, 1 Cor. xii. 12,13.

What church is this meant of ? Whether is it—the church visible, consisting of all those good and bad that profess faith in Christ and obedience to him; or—^the church invisible, called the church of the first-bom whose names are vnritten in heaven, including those only that are called, and chosen, and faithful, and excluding others? I answer: Both, in a different sense, are to be reckoned Christ's body, and Christ the head of both.

1. In respect of external rule and government. So Christ is the head of the church visible, and the church visible is his body: nay, he is head of every man, 1 Cor. xi. 3.

All that call themselves Christians do profess, at least in word and tongue, to own the Scriptures as the rule of faith and manners; and what they declare we are to believe concerning God, that, they say, they do believe; and what the Scriptures declare to be duty required of man, that they say they will do.

And this profession makes them members at large of the great body the church. Gal. iii. 27. ** As many of you as have been baptized into Christ have put on Christ," that is, put on the profession of Christ And we may plead it with them accordingly. Are not you a Christian baptised into Christ ? How dare you then to carry it at this rate ?

2. In respect of vital influence. So he is the head of the church invisible only; nay, only of those in it that are effectually called. Though the elect not yet called are to be reckoned his, and he theirs, in purpose and decree, yet none but such to whom it is actually given to receive him to themselves, and to give themselves to him, (Hos. i. 11.) appointing to themselves one head —^making it their own act and deed, are to be considered his body.

As in the natural body, besides the integral parts, such as hands, arms, legs, back, breast, &c. which make the body, there arc oftentimes wens, warts, moles, and other excrescences, which are covered over with the same skin, and are fed and nourished, after a sort, with the same nourishment, and yet are not true parts or members of the body; so it is here, there are many that stick, as it were, to the body of Christ, covered over with the same skin of profession,

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APPENDIX.

partake in the same ordinances, and yet after all are but wens, and warts, and moles. They are no living members; they have no true union, nor any true communion, with the Lord Jesus; they are amongst us, but not of us; and the day is coming, when they shall be made manifest. On which account the gospel is compared to a net. See Matt. xiii. 47—50.

There are but two heads of all mankind—Christ and the devil. If thou art not a member of Christ, thou art a limb of the devil, that spirit that worketh in the children of disobedience. O tremble at the thought of it; for yourself; for your near and dear relations, year children; and make sure your true union with Chfist as your head; make sure that yon haye his Spirit.

Show, I. What kind of head Christ is.

II. What kind of body the church is.

III. What kind of members of that body we should every one of us be.

I. What kind of head is Christ ?

This I shall lay before you in several particulars.

1. Christ is to his church the only sovereign and supreme head. The head hath the pre-eminence in the body; it is placed by nature uppermost, and all the rest of the members below it. The Lord Jesus is uppermost, above all, and wer all, Rom. ix. 5. It follows here, that in all things he might have the pre-eminence: the pre-eminence is his above all persons in all things, Psalm xlv. 2. Cant. v. 10. It is oar duty then in all things to give him that which is his due. Let nothing rob him of it; Psalm cxxxviL 6. '' If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy''—Hebrew— the headofmyjoy. Make the Lord Jesus the head of your love, hope, desire, delight. Many stand in competition with him, as the world, sin, self, the devil. Also, the Antichrist. He styles himself the bead of the church universal, but it is a usurpation. The church hath no head but Christ; no ministerial head : none is deputed by him for that office, himself alone being sufficient for it

We do acknowledge, in a sense, the supreme magistrate may be styled the head, that is, the governor in external matters of that part of the church which is in his dominions; as the head of the woman is said to be the man, 1 Cor. xi. 3. that is, her superior to rule over her in the Lord. But eueh a Governor of the unioenal church we know none.

2. Christ is a suitable head; a head suitable to the body of which he is head. The body hath the human nature, therefore', so hath he, Heb. ii. 14. It was necessary it should be so, that the same nature that sinned might suffer. We may here take occasion to adore the infinite wisdom of the Father, that contrived this way, and the infinite love of the Son, that would stoop so low, Ps. viii. 4. 6.

3. Christ is a supplying head. He nourishes and

cherishes, Eph. v. 29. 30. The head in the U supplies the body with two things especially;

With spiriit. It is the seat of spirits, from wbeaa they are derived to all the parts as there is mm, and occasion. The Lord Jesus is said to hauij seven spirits. Rev. iii. 1. that is, abundance of tli Spirit;—compare John iii. 34. Col. i. 19. Eph. i.23.-^ and that to commnnicate, cA. L 16. Ps. cxxxiiL ^ To him, therefore, we must have recoarse.

With ytddanee and directum. The office of :hi head is to show the body whither to go, and vy to do: there the eyes are seated, as in a wateh tn^ See Rev. v. 6. Seven eyes. Whereinsoever w« bsie need at any time of guidance, we most look to kk as Paul, Heb. xii. 6. and we have a promise, h xxxii. 8. *' I will instruct thee and teach tfaee b the way which thou shalt go: I will gaidethee «ir mine eye."

4. A sympathizing head. He is such a hetd at hath a fellow-feeling with all his true membta even the meanest of them, in all the evils that hdd them. In the evils of temptation, Heb. ii. 17, I^ | iv. 15, 16. In the evils of affliction, Isa. Iiiii. ^ In the evils of persecution. Acts ix. 4. Wbeo 1' toe was but trod upon, the head cried out, W^ persecutest thou me ? This affords great cocfcr. and encouragement, good ground of hope that b' will arise for their rescue, Isa. Ixiii. 9. Also io tkr joys and comforts, Matt xxv. 40.

6. A safe head. If a man be fallen into a ph -■ water, as long as his head is kept above, he is «f .. Whatsoever befalls the body, the head is above, oc of the reach of gun-shot. It is well for him, it :* well for us, that it is so. Men maj strike it h* headship, but *' why do the heathen rage, and t^f people imagine a vain thing ? Tet have I set ■< King upon my holy hill of Zion," Ps. iL 1. i Christ is far above " all principality, and power, as: might, and dominion, and every name that is naised. not only in this world, but also in that whidi is k come," Eph. i. 21.

6. A saving head. Being safe himself be will la due time make us safe too, Eph. ▼. 23. He b Jesus, Matt. i. 21.— a Saviour. It is his prj^f*^ *' Father, I will that they also, whom thou Us: g^ven me, be with me where I am; that they wm} behold my glory, which thou hast given me/' Jobs xvii. 24. Though the head and members are pane*! a while, yet they shall be together for ever. Salvatici: is either personal, or public; temporal, spiritQsI. or eternal; according as the evils are that do euros*-pass us; sins, sorrows, temptations. 2 Tim. iv. l^ '' And the Lord shall deliver me from eveiy rril work, and will preserve me unto his heavenly kinc-dom.'* In the head are the eyes, to spy dang«i tlie month, to speak for help; the wisdom and ander-standing, to contrive which way to effect it

II. What kind of body is the chureh ?

WHAT CHRIST IS MADE TO BELIEVERS.

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1. It is a great body. This appears if we consider those only that are called, and chosen, and faithfal; though who those be is not, and cannot be, infallibly known to us. E^en they, at this day, now living in the world, are not a few bat many. Indeed, comparatiyely, compared with them that perish, the Scriptnre says of them, they are but a little little flock; yet in themselves they are many. And the Lord make them a hundred-fold more than they are.

It appears also, if we consider the whole professing body of Christians, that are baptized into the faith of Christ Then they are a great many more.

And it appears further, if we consider all that have been, and are, and shall be, as met together with their head in glory. See what account the Scripture g^ves of them, Rev. vii. 9. '* I beheld, and Id, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands.'' Therefore there is no reason why any should stumble at the paucity or fewness of the people of God.

2. It is a growing body. '' Of the increase of his government and peace there shall be no end,*' Isa. iz. 7. There are many promises in the word to this purpose which have had, and have, and shall have, their accomplishment Growth is two-fold:

(1.) Extensive. When more are added. More to the number of the elect, we believe, are not to be added. They who teach," If thou art not predestinated, pray that thou mayst be predestinated," do certainly miss it; but to the number of the called, there may be more added, (Acts ii. 47.) with a common call, with an effectual call; and our duty is to pray heartily every day that we may be so.

(2.) Intensive. When those that are already good, and are in the body, are made better; better in heart, and better in life. This is often promised as a mercy, and as often commended as a duty, Mai. iv. 2. Prov. iv. 18. 2 Pet iii. 18. 2 Pet i. 6—8.

3. It is a divided body. The more is the pity, but so it is. A great part of it is divided from the head. I mean, not in respect of unity of spirit and affection ; ao all the true members are near to him, and he is near to them ; but in respect of place and condition. He is in heaven above, they are on the earth beneath ; and it is their grief and burthen that it is so; and, therefore, they pray, and long, and wait till it be otherwise, Phil. i. 23. Rev. xxii.

It is also divided, sadly divided, within itself; not divided from the wicked of the world only, that is a division that must be, but the body within itself; Christian against Christian, church against church; nay, I would I might not say, saint against saint But then, observe, it is not in fundamental matters; all are agreed to love God, and hate sin, and believe in Jesus Christ, and keep the commandments. The difference lies in some leaser matters ; as that be-

tween Paul and Barnabas about John Mark going along with them; Paul and Peter about eating or not eating with the Gentiles; about meats and days, wherein the kingdom of God consists not.

And the truth is, the evil lies more in the mismanagement of their differences than in the differences themselves. The fault is, either despising or judging. There is hope the Lord in due time will mend this matter, as Christ hath prayed, John xvii.

4. It is a distempered body. This is one reason of the former; therefore so divided because so distempered. If it were not for the distempers that are in the body, there would be no such divisions in the body, James iv. 12. 1 Cor. iii. 1—3. The distempers that prevail are, ignorance, darkness, want and weakness of judgment in the understanding, which cause error and mistake; also pride, passion, self-love, ambition, covetousness. These are the diseases of this great body. The man of sin with his g^eat lie, the whore with her fornication cup, hath deceived, deluded, intoxicated the nations; and when they will come to themselves, and be thoroughly sober, God only knows.

5. It is a persecuted body. Look how it was with the natural body of our Lord Jesus, when he was here upon earth ; even just so it is, and hath been, with his mystical body : he was scourged, buffeted, spit upon, crowned with thorns, torn with nails, speared with spears, nailed to the cross; even so hath it been with his followers. We may wonder, the enemies of it being so many, mighty, and malicious, that they have not made an utter end of it before this time. That complaint of the Psalmist, Ps. iii. I. may well be the whole church's complaint, '* Lord, how are they increased that trouble me I many are they that rise up against me." But why doth the head suffer it to be so, when it is certainly in the power of his hand to help it ? I answer, there is good reason for it, else it should not be. He knows how to make it work for good to them, and for glory to himself.

6. It shall be a prevailing body: allusion to Gen. xlix. 23,24. See Zech. xii. 1, 3, a

Not a member shall perish: a good argument for the perseverance of saints. Lord, if in thy book all my members are written, much more are all thine.

The body natural was so, in its glorious transfiguration, resurrection, ascension, coronation in glory; and so in its kind, and measure, and time, shall the body mystical be also, Isa. xxvi. 19. See Ezek. XXXvii.

III. What kind of members of this body should we be?

As to our$ehet; we must look to it,

1. That we be true members^ that we have true union with this blessed head; and that must be by a true and lively faith, accepting of him and

APPENDIX.

giving ourselves to him, Epb. iii. 17. Is this done ? Is it done in deed and in truth ? I beseech you, see to it; many are tied to Christ by an outward profession, that are not grafted into him. There may be glass eyes, and wooden legs fastened by art to the body, and those wooden legs may have silk stockings, and yet they are not of the body. So as to ourselves. *' Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven,'^ Matt. vii. 21.

2. That we be thriving members. If a member in the body do not grow, it is a sign something is amiss in it, Col. ii. 6. I Thess. iv. 1. This is one end wherefore the means of grace are afforded to us, Eph. iv. 11—15. They do grow indeed that do grow up into Christ the head more and more; into his merit, into his Spirit, for justification, for sanctifica-tion. Yet note. Every part hath a proportionable measure of growth, though what that is we know not, and therefore, we are still to be pressing forward.

As to our head; our duty stands in,

1. Subjection. If he be our head we must be subject to him in all things: our will subject to his will in doing, in suffering. What he appoints concerning his day, his worship, his discipline, we are readily and cheerfully to submit to ; taking his yoke upon us. Though commands be hard and uneasy to the carnal part, are they his commands ? If so, we must obey. So also for providences,^-'* And Jesus said unto them all, if any man will come after me, let him deny himself, and take up his cross daily, and follow me," Luke ix. 23.

2. Similitude. The members ought to be like the head. In Dan. ii. we read of an image, whose head was gold, and the members silver, brass, iron, nay clay. It must not be so in Christ's body,— " If any man have not the Spirit of Christ, he is none of his." " Whom he did foreknow he also did predestinate to be conformed to the image of his Son," Rom. viii. 9, 29. See how the apostle argues as to this: '< Know ye not, that your members are the members of Christ ? shall I then take the members of Christ and make them the members of an harlot ? God forbid!" I Cor. vi. 15. O think, when a temptation to sin comes, is this to be like Christ? Was Christ passionate, or re-yengeful, or covetous ?

3. Sympathy. As the head sympathizes with th6 members, so the members sympathize with the head. If a blow be offered at the head, the hand will venture a cut to save it Are we affected with the dishonour done to the Lord Jesus by the wickedness

that abounds in the midst of os? do we lay it to kean' do we feel the contempt cast upon his name, ^ gospel, his ministers, his people? The Psalisc could say, '* The zeal of thine house hath eatea ac up; and the reproaches of them that reproackif thee are fallen upon me," Ps. Ixix. 9.

As to ourfoUow-members; our duty standi in tfeat seven things :

1. Charity, brotherly kindness, and love tovtrd^ them all. All the members in the nataral body krr one another; so should all the members in the m?^ tical body : and that love must be anfeigncd, sad without dissimulation, Rom. xii. 9, 10.

2. Care not to hurt any of them in word or deed. Eph. iv. 25. Lie not. Why? because member$omi^ another. The hand will not take a knife and cot tk leg or the foot; nor will the teeth bite the arm; bc, not though accidentally hurt; there is no reveiir& So should it be among Christians, *^ Dearly beloTcd, avenge not yourselves," Rom. xii. 19. ** For all tk law is fulfilled in one word, even in this: Thoc shalt love thy neighbour as thyself; bnt if ye bis and devour one another, take heed that jre be as consumed one of another," Gal. v. 14, 15.

3. Contentment in that place in the body in vbiel God hath set us, though a mean and low plaec Not envying those that are above as, or are pf^ ferred before ns, in parts, gifts, estate, employDeei Gal. V. 26. The foot envies not the hand, mtr tk leg the arm, because the hand and the arm are neartr the head.

4. Condescension. If we be in a hi|[^ place ii the body, we should be condescending to those tki are below: not slighting, despising, or nndervalairz. 1 Cor. xii. 21,22, Rom. xii. 16. 1 Pet. v. 5l

5. Compassion towards all. We are to weep vitb them that weep, and rejoice with them that rejoice. The members in the natural body do so, 1 Cor. xH. 26. Heb. xiii. 3. In the body mystical it sboold k so.

6. Communion, free and frequent. In the natani body the members are always together. We casir; be so in the body mystical: our condition is a sai-tered condition, till gathered together in heaven. 2 Thess. ii. 1. 1 Thess. iv. 17, 18. But it sboold be the case as much as may be, Heb. x. 25.

7. Communication. Whatever each member bath, it hath it not for itself, but for the body. The m. the ear, the hand, are not for themselves merely: k it should be with the body mystical, not every isaa for himself, but for others also, Phil. ii. 4, 21. £p^ iv. 16. Hereby also we may try ourselves, wlietktj we are true members.

WHAT CHRIST IS MADE TO BELIEVERS.

19

SERMON VI.

CHRIST IS OUR HOPE.

1 Timothy i. 1. latter part. ^nd the Lord Jesus Christ , which is our hope,

[>OES any one inqaire, What is Christ to as? I -epiy, He is oar foandation—oar food—our root —our raiment—oar head—and oar hope. Hope ia.tfa in Scriptare two significations:

1. It signifies the ffraee of hopsy which is the ex-;>ectation of some good thing to come; Prov. x. 28. ■* The hope of the righteoas shall be gladness;" that is, their hoping hath a good issue. And it signifies,

2. The object of hope. So in the text

DocT. That the Lord Jesus Christ is a Christian's hope—the object of his hope.

All the good that we look for» we do and look for only from, by, and through, oar Lord Jesus Christ. Others may possibly make other things the object of their hope, but we must make the Lord Jesus Christ alone the object of our hope. I shall

Show, I. What the things are that we do hope for by, from, and through Jesus Christ.

II. What in Christ we do make the grounds of that hope.

III. What the success of that hope is, and how we are like to speed in it.

IV. Whence it is that we speed so well.

V. Make application.

I. What are the things that we hope for by, from, and through our Lord Jesus Christ ?

They are in general of two sorts:

1. Things that concern the life that now is, that pertain to the body, and to the outward man. We have occasion for these, and shall have, while we are in the body. Now which way must we look for them ? who must bo our hope ? Not any creature, one or other; not second causes; if they be, they will deceive and disappoint us; but our Lord Jesus Christ himself alone. Every good man says, He is my hope, Prov. xviii. 10, 11. Psalm Hi. 7; xx. 7, 8. It sweetens all such mercies, that they come from, and through, such a good hand. We must exercise this hope,

(1.) In all our wants and necessities, for supply of them. If we want food, raiment, rain, fair weather, success in business, health from sickness, ease from pain, he alone must be our hope ; and if he be so, be will see to us. Psalm xxiii.l; xxxiv. 10; xxxvii. 3. Lake xxii. 35.

(2.) In all our perils and dangers; for preservation from them, for preservation through them, Ps. iii. 6» 6; xxiii. 4. When the ship was sinking wherein Paal was:-—See the narrative, Acts xxvii. 22, &c.

c 2

(3.) In all our straits and troables; for support under them, for deliverance out of them, Ps. xxxiv. 19; Iv. 22.

(4.) Concerning our children after us, when we are gone, Ps. xxvii. 10. Jer. xlix. 11.

(5.) In reference to public affairs, that he will fight our battles for as, and give us victory over all our enemies. See Josh. v. 13.

2. Things that concern the life that is to come— spiritual things, eternal things. For these, also, our hope must be in Christ, and in him only; 2 Pet. i. 3. '' His divine power hath given unto us all things that pertain unto life,*' namely, life present, *' and godliness." For,

The grace itself that makes us godly is the grace of our Lord Jesus Christ It is he that sanctifies, his Spirit that regenerates; Heb. xii.2. '* The Author and Finisher of our faith ;" the gold is his, and the eye-salve his.

The forgiveness of oar sins and the justification of our persons, is through Christ, Rom. v. 1; viii. 1. Eph. i. 7.

The acceptation of our services—audience for our prayers, is for his sake, 1 Pet. ii. 6. John xvi. 23.

So ability and strength both for doing and suffering. We can do nothing further than he enables, John XV. 6. nothing; nor undergo any thing if his arm be not under us.

A blessing upon ordinances is through his presence with us in them. Matt, xviii. 20; xxviii. 20.

Victory over spiritual enemies, corruptions, temptations, the devil, the world, the flesh, is through him, Rom. viii. 37.

The pouring out the Spirit as a Comforter, is on his account, John xiv. 16.

So persevering grace is from him: it is by his power we are kept, 1 Pet. i. 3.

A safe and comfortable passage out of this into the other world, is the effect of his presence, Ps. xxiii. 4. He will send his angels, Luke xvi. 22. And, when we come thither, good entertainment there,— that we shall be acknowledged and acqaitted, that he will say. Well done—give us a place in his kingdom. Matt. X. 32. Jude 24. John xiv. 2, 3.

The raising up of our bodies at the last day is because of him, John xi. 26. '* I am the resurrection." And this is promised, John vi. 30,40. fiat how ? See 1 Cor. XV. 42—44.

Soal and body shall be together in eternal happiness, with all the saints and with the Lord; and here is the top-stone of the {p-eat building. And is this by Christ? Yes: by Christ '< If in this life only we have hope in Christ, we are of all men most miserable," 1 Cor. xv. 19. In this life, but not in this life only, else, of all creatures*most miserable. Now all these together are great things. Then,

(1.) The saints of God are people of great hopes, that look for all this. They are great dealers; they

APPENDIX.

trade not, as the men of the world do, for pebbles, bot for rich pearls ; for a kingdom^ an eternal kingdom. O that all such would learn to carry it accordingly, that it might appear by their behaviour in every thing, that they are of a great spirit, and of great designs, as Moses, Heb. xi. 24— 2d,

(2.) The Lord Jesus Christ is a great Saviour, that hath wherewithal to answer the hopes of such abundance of people, trusting to him and expecting from him, to be made thus happy by him, and to have all this from him. We may wonder whence the king hath to maintain such armies, and whence to reward his friends that are faithful to him, and do him service, but how much more cause to wonder whence the Lord Jesus Christ hath to reward his faithful servants.

(3.) The men of the world are great fools, that when such a great happiness may be had, in the heavenly Canaan, they prefer the onions and garlic of Egypt before it; as the old Israelites did, despising the pleasant land, Ps. cvi. 24. a sin that God did never forgive them, but charged it upon them, so that their carcasses fell in the wilderness. And the case is the very same as to those that despise the grace of the gospel, and the rich offers of life and salvation by Jesus Christ, Heb. ii. 3; iii. 17; iv. 1.

II. What in Jesus Christ do we make the grounds of our hope touching all these things.

There is ground enough and enough, again and ag^in. We know whom we have trusted, and in whom we have hoped; and why, in Heb. vi. 19,20. Hope is there compared to an anchor, the use whereof is to keeptheship steady in storms. What kind of anchor? Sure and stedfast, not weak and wavering. How so ? It enters withiny fastens upon Christ in heaven; not upon mud or sand, or other loose ground, but upon a rock, Isa. xxviii. 16.

Three things we have in him to bottom our hopes upon :

1. The price he has paid to procure and purchase them: that was, his own blood; a price sufficient, a price accepted by the Father. They are all bought and paid for, yea, and paid for to the full worth and Talue of them. If a friend of ours have purchased an estate for us, we feel confidence. Behold a friend, " who though he was rich became poor, that we through his poverty might be rich," 2 Cor. viii. 9. Have we not then good grounds for hope? nay, for joy in hope? Rom. v. 2.

2. The promise he hath made to bestow it. There is nothing of all these blessings and benefits, but what he hath expressly told us in his holy word, shall be certainly conferred upon us, if we will believe in him, and be ruled by him, Matt xii. 28, 29. John X. 28. But may we trust him? Is he faithful? Will he not deceive us? I answer. There is no danger. Hadst thou as m^ny souls as thou hast hairs upon thy head, thou mightest venture them all

upon his bare word; but for our more abondant ees-solation we have his oath, Heb. ti. 18. his bond miA twoseals, Rom.iv. 11. And shall we yet distrust hope* 3. His being present always at the right hand oC the Father, making intercession, that he may see it all done accordingly, Heb. vii. 2& If a legacy be left me by a dear friend, and he trust execatorsvitfc it that are false, I may lose it that way, notwii^ standing his good intention—as with many u orphan; but there is no danger of that here. Owr Lord himself hath so ordered the matter that be is his own executor. Then certainly he will see ki« will performed: then we have good groand of hope

if able to make out our title.

«

HI. How are we likely to speed in oar hopes ?

Many hope for great things, and fall short. Hen there is no danger, " Hope maketh not ashamed'*— their hope, Rom. v. 6.—^the grace of hope, or the o^ ject of hope—Jesus Christ; neither of them 9mkn them ashamed; that is, they are sore not to bf disappointed, they shall certainly hare the thinp they look for. The reason follows, namely, cither God's love to them, in the sense of it, skeduhr^md a our hearts, or their love to God. Becaase he lo^a them and they love him,Hherefore no disappointnieiiL I dare challenge all the ages of the world, and aO the records of time, and all the people that evo lived upon the face of the earth, to prodace one ib-stance of one person that made the Lord Jesos Christ rightly and truly his hope, that was disappointed; disappointed of pardon, peace, acceptance witi God, and eternal life at last; or, disappointed as td the things of this life, unless they hoped amiss. Our rule in hoping, is to hope according to the promut: else we may hope amiss. The promise being with proviso, as far as for God's glory and oar good, such must the hope be, Ps. xci. 10.—no evil shtJI befall, Ps. xxxiv. 10—no good wanting.

IV. Whence is it we may be so certain we shall not be disappointed, if the Lord Jesus Christ be our hope?

Because he u what he is according to these thne titles given here to him:

1. He is Jesus a Saviour, one raised np on par-pose to bring people to heaven. The Tciy name es-courages hope.

2. He is Lord; Jehovah, blessed for erer; fiAn, of king^ and Lord of lords; almighty in power: able to saTO: other hopes are weak and unable.

3. He is Christ; anointed of God to be both Lord and Jesus ; him hath God the Father sealed, that is, commissioned under hand and seal, and also fitted every way for the undertaking. Acts x. 38.

V. What use should we make of this ?

1. Then if Christless, we are hopeless, Eph. ii. 11 Not absolutely, but while remaining in that state. For let me ask. What is thy hope ? I mean esped-ally touching the main matter, Uiy eternal salvatiofr

WHAT CHRIST IS MADE TO BELIEVERS.

21

last thou ever any tbonghts about it ?—It is for the lost part grounded upon a purposed repentance and efonnatlon hereafter, on our part, and on God's •art, a little mercy, which a good God will not deny, or a good man would not. This is all that the most rust to ; but this will certainly deceive* Job xxvii. . Prov. xi. 7. Matt. vii. 34—^27. It hath deceived boasands, and will thee.

2. Then saints are blessed; for the Lord Jesus yhrist is their hope, Ps. cxlvi. 5. Why then not omfortedy having such things in hope, in reversion; resides in hand, in possession ?

3. Then try your hopes, and be sure they be right, ilse expect disappointment. How were they irought? If bom with thee, and yon never did otherwise than hope, suspect that hope. The foun-lation of good hope is laid in a kind of despair;—no lope in the way I am in, therefore I must have a letter foundation. How do they work ? Is it in a constant care to please God—fear to offend him? hen they are right. Acts xxvi. 7. Do they lead to ielf-purifying ? I John iii. 3. Do they produce love x> the Lord Jesus ? It cannot be otherwise if you ^ave a good hope.

4. Exhortation to all to make Christ alone their dope, renouncing all other, Ps. Ixxiii. 25. especially Lby own righteousness, Phil. iii. 7, 8.

5. Caution. Do not say there is no hope; for, blessed be God, there is while Christ lives.

SERMON VIL

HE IS OUR REFUGE. Heb. vi. 18.

Who have Jiedfor refuge to lay hold upon the hope set

before us.

These words are a description of true believers, such to whom belong the strong consolation; that is, who ought to be greatly comforted. They are such AS have fled for refuge to lay bold on the hope set before them. The same that is the hope is the refuge^ namely, Jesus Christ, and his undertaking for us. True believers are such as fly to him—for two reasons:

1. In reference to what is to come, to lay hold on the hope set before them ; that is, the hope laid for them in heaven. Col. i. 5. and set before them in the gospel, together with all the benefits purchased for them in their way thither.

2. In reference to what is present They fly to him for refuge every day, and they have need so to do.

DocT. That the Lord Jesus Christ is a Christian's refuge, to whom he must fly every day.

Show, T. What is meant by refuge.

II. What need we have of a refuge every day.

III. What kind of refuge Jesus Christ is.

lY. What it is to fly to him for refuge, and what should move us so to do. /

I. What is meant by a refuge ? A refuge is that which men are wont in times of trouble or danger to betake themselves to, for safety or supply, promising themselves that there they shall have it Refuges are of two sorts.

The one personal. Sometimes tliere are such and such persons in whom we confide, and from whom we expect shelter, a near and dear relation, a trusty faithful friend. We call him our refuge, and make him so, if we want any thing, if any thing ail us. Jonathan was David's refuge in his flight from Saul. Jephtha was the Gileadites' refuge, Judg. xi. Magistrates are the poor man's refuge, the shields of the earth.

The other real. There are things that are our refuge ; as, in time of war, a strong castle or walled town; there we conclude we shall be safe. Against want: The rich man's wealth is his strong city, Prov. xviii. 11. In case of guilt and justice pursuing: Joab fled to the horns of the altar; that was his refuge. The Jews, by God's appointment, ]^ad six cities of refuge, to which the manslayer was to fly. Now to these the apostle is supposed here especially to allude. As they had their refuges, so have we; theirs were so many cities, but ours is one Christ.

II. What need have we of a refuge every day ? We need a refuge on a four-fold account:

1. Guilt contracted. We are sinning daily, besides old scores. The avenger of blood, that is, God*s offended justice, is in pursuit of us, at our very heels, though we see him not. If he overtake us before we get into Christ we are undone. If we trust to other refuges, if we take hold of the horns of any other altar, he will pluck us thence, as they did Joab, and away we must go to execution. It is for every sin that this is our case; for the law says, Cursed is everg one that eontinueth not in all things which are written in the booh of the law to do them^ Gal. iii. 10. O what need have we then to bethink ourselves!

2. Temptations assaulting. The world, the flesh, and the devil, are all busy, by fair means, by foul, by allurements, by affrightments; setting upon us, to draw us from God and duty, to sin and folly. Temptations are sometimes of one kind, sometimes of another. Now the query is, Where is our refuge ? whither go we for strength, for safety ? To something in ourselves; or, as David against Goliah, in the name of the Lord of hosts, in the strength of the grace of Jesus Christ ?

3. Troubles befalling. Sufficient for each day is the evil of it; one event or other happens that crosses and grieves us. Now have we no refuge, nothing to betake ourselves to, that may help to bear us up?

APPENDIX.

One says, I have a father and mother to look after me. Another—I have a friend that will not see me want. Bat, says the believer, I have a refuge beyond them aU, and that is Christ.

4. Dangers threatening. Besides what present evils we meet with, there are others that we have prospect of, afar off. And many times, the \ery fear of them is more grievoas than they themselves are when they come. Now against these, also, Christ Jesus is, and ought to be, a Christian's refuge, Ps. IvL 3; cxii. 7. O be convinced of this, that upon all these accounts you have need of a refuge. Till this is done all I shall say will be to no purpose. *' What will ye do in the day of visitation, and in the desolation which shall come from far ? to whom will ye flee for help ? and where will ye leave your glory V Isa. x. 3. These are good questions.

III. What kind of refuge is Jesus Christ?

He is a refuge that hath these properties; and they are all desirable in a refuge:

1. He is an appointed refuge ; ordained Of God on purpose for us to fly to, in all our ailments. There were many cities in Israel, many in every tribe, but only sis appointed for refuge; and God himself appointed them, not Moses, John iii. 16. I Cor. i. 30. We may plead it with him in reference to all his offices, whereinsoever we have need of him, that he is therefore raised up, and sent, and anointed, and sealed, as Priest to satisfy for us, as Prophet to teach us, as King to protect and defend us.

2. He is an able refuge—all-snfiicient. Many refuges that people fly to, under guilt, under trouble, prove unable to shield and shelter them. Many persons are either feeble and infirm, and cannot, or false and treacherous, and will not. Many things, as strong holds and castles, in time of war are untenable, broken reeds: so Rabshakeh calls Egypt, Isa. XXXvi. 6. and so it proved to God's people, when they trusted to it and relied upon it. "When Ephraim saw his sickness, and Judahsaw his wound, then went Ephraim to the Assyrian, and sent to king Jareb ; yet could not he heal you, nor cure you of your wound," Hos. v. 13. Of our Lord Jesus this is said, which is certainly true, *' I have laid help upon one that is mighty," Ps. Ixxxix. 19. " He is able to save to the uttermost," Heb. vii. 25. ''In that he himself hath suffered, being tempted, he is able to succour them that are tempted," Heb. ii. 18. Lord, if thou wilt thou canst, says the poor leper. Matt. viii. 2. He can acquit from guilt, he can secure from danger, he can support, and he can supply.

3. He is a refuge at hand. If a friend be never so able to help, if he be far off when we have need of him, what the better are we? *^ The word is nigh thee," Rom. x. 8. *' God is a very present help in trouble," Ps. xlvi. 1.*' The Lord of hosts is with us," Ps. xlvi. 7,11 ,—pi'€sent with us. It is a very comfort-

able consideration when under goilt^-woQiided, u know that the remedy is at hand; when tempted-under prevailing fears of want—^in trouble, in danger, to be assured that cities of refage are so near.

4. He is a universal refage: /or mU peruu. Whosoever will may come, and find abetter iri*^ him, Isa. Iv. 1. every cwty JEtev. xxii. 17. wk»»etfT willj Jew or Gentile, rich or poor. - God hath k» where excluded thee; then do not tfaoa exclude t^j-self. Cities of refuge were for straogen, not Ivaei only.

He is a refuge in all eases, inward or outward. bodily or ghostly.—^Let the offence be wbat it wlU. he hath merit for the pardon of it. Ijet tbe temptation be what it may, he hath strengtb to owtscomt it. Let the danger be ever so threatening, be cas save from it. There was a limitation in tbe cities of refuge; they were only for the manslayer; the thkl the highwayman, the adulterer had no city; bet in Christ there is a refuge for the most guilty. ^ I was a blasphemer, and a persecutor, and injurioiia: but I obtained mercy," 1 Tim. i. 13. ** And such." referring to the awful list before enumerated, *' were some of yon; but ye are washed, but je are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God," 1 Cor. li. II.

6. He is an unchangeable refuge, Heb. xiii. S. The six cities of refuge in the land of Canaan an passed away, and gone, and are refuges no more: so is also many a strong fort and tower ; but om refuge is still what he was, and where be was, He^. vii. 24. Ps. xxvii. 10; cxlvi. 3,5,10.

6. He is an open refuge. If a refuge be neret so near us, if it be shut against us, what the better are we? If the castle bridge be drawn op, wbat can it avail us? Our Lord Jesus is an open SaTioar. Zech. xiii. a fountain open —not sealed and shut up. His eye is always open to see and bebold ns; bis ear, to hear our prayers; his arms, to receiTe and embrace us; his hand, to give, to supply us; liis doors, to bid us welcome. O that we were as opea to him as he is to us, Ps. xxiv. He calls and calb again. Cant. v. 1.

7. He is the only refuge. Besides bim tbere is do other;—none in heaven, none on eartb ; none witliio us, none without us, Isa. xl. 6—8.

None ior justification. When we have sinned what other way is there of making atonement? Can saints and angels do it? Can our own rigbteoosness! Then Paul would never have renounced bis, as be did, though far beyond ours: his anxiety was to be found in him, Phil. iii. 8, 9. as the malefkctor in tbe city of refuge.

None for strength ; either to do duty or to resist temptation. Paul says, he could do all througfc Christ strengthening him, but nothing in and of himself. We are more than conquerors only in hiis. Rom. viii.

WHAT CHRIST IS MADE TO BELIEVERS.

23

None in all our outward concerns, pablic or personal, Ps. Ixii. 5—8; cxlvi. 3—6.

IV. What is it to fly to him for refuge, and what should move us so to do ? If Christ be such a refuge, and the iinly such, then what is the reason so few come to him for refuge ?

1. The reason is, they do not know him; their minds are blinded ; they will not believe the report of the gospel concerning him, John iv. 10. If thou knewest the gift of God, and who it is that said unto thee, Give m$ to drink ; thou wouldest have asked of him, and he would have given thee living water,

2. They are deluded with false refuges: they have other things to trust to; one to this, another to that, Ps. XX. 7. Prov. xviii. 11. Isa. xxviii. 15. When God shall send them hereafter to the refuges they have chosen, O the shame and confusion that will then follow \ as Judg. x. 14. '< Go and cry unto the g^ods which ye have chosen; let them deliver you in the time of your tribulation." The righteous when they see it shall laugh, Ps. lii. 6,7.

3. They do not feel their need of a refuge, Prov. 111. 17.

If others however will not, let %is make him ofur refuge and fly to him accordingly.

1. What is it to fly to Christ for refuge f

(1.) It is to betake ourselves to him. Behold he calls. Come unto me; let thy soul answer, Lo I come. Come for pardon of all thy sins; come for righteousness wherein to appear before God; come for mercy, grace, peace, strength, comfort, quickening; yea, come with boldness, Heb. iv. 16.

(2.) It is to lay hold on him, so the word is here, by a true and a lively faith.

As a man sinking lays hold on a bough, cord, plank, cast out to save him.

As Joab laid hold on the horns of the altar, when Solomon sent to slay him, 1 Kings ii. 28.

As we lay hold on the opportunity of a good bargain, when it is ofiered to us; closing with it, accepting of it, deliberately, sincerely, freely, and forever. This is believing: sgsd you that have thus taken hold keep your hold; let not Satan, nor unbelief, beat thee ofi*; say, Either at this door I must have salvation, or perish for ever. Necessity oftentimes makes them strong that are otherwise weak. When life lies upon it, and I must either hold fast or die, strength is summoned.

(3.) It is to do it with all speed. Flying is the swiftest motion of all other: such should ours be to Christ,— I made haste, and delayed not to keep thy commandments, Ps. cxix. 60.—for three reasons;

The imminency of our danger. The avenger of blood is at thy heels; if he overtake thee short of Christ, thou art undone for ever.

The uncertainty of our life. We are here to-day, and gone to-morrow: no time is ours but the present time, 1 Cor. vi. 2.

The uncertainty of the offer of this refuge. Many a man's day of life is longer than his day of grace, Luke xix. 42. O then bestir thyself; hoist up sail while the wind blows; strike while the iron is hot. Do ye think the malefactor pursued would stay to talk and prate with every idle companion ? No: but run with all his might for fear of the worst. So should we: his flight was but to save a temporal life, ours eternal.

2. What encouragement have we thus to fly to Christ for refuge.

(I.) His express call and command, *' Cpme onto me, all ye that are weary and heavy laden,'' Matt, xi. 28. Heavy laden,—either with outward burthens, want, sickness, unkindness of relations, or malice of enemies. However it be, make thy case known to him, spread it before him, by prayer and supplication. Cast thy care upon him; believe it is that •which he knows to be best for thee. He can and will make a way for thee to escape. But then thou must keep his way, not turn aside. Or, heavy laden—with inward pressures of guilt, sense of wrath, prevailing fears. Come to me, says he, as to thy refuge ; I will relieve thee and succour thee, Isa. 1.10.

(2.) The experience of the saints of God in all ages, who have found him a ready refuge to them in all their troubles, Ps. xxxiv. 4—6. There is no instance to the contrary. No guilty sinner, that repented and believed the gospel, and laid hold by faith on the Lord Jesus, for peace and pardon, ever went without it.—And should not this encourage us ?

Under the law we are told there were officers yearly chosen on purpose to oversee the highways to the cities of refuge, to be sure that they were in good repair, that there was no hinderance, no stumbling-stone, Dent. xix. 3. Besides, they were all Levites' cities. The same is the work of ministers of the gospel now. The command to them is, Isa. xl. 3, Prepare ye the way. And woe unto us if it be not done, and a thousand woes to them, that instead of removing stumbling stones out of the way, lay them in the way, instead of encouraging, discourage. To conclude. My exhortation this day is,

1. To all that have not made Christ their refuge, by all means to do it, and that quickly, for delays are dangerous.

2. To those that have; to be doing it, yet daily more and more. And when they have done it, in God's name to take the comfort of it*. Your consolation should be strong consolation, that have fled for refuge; that is, too strong for all your doubts and fears—prevailing against them and over them. No life is so sweet as theirs that make Christ their refuge lit all times, in all things. But then be sure ye are never caught out of him. The malefactors if ever taken out of the refuge were slain. ** We are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end," Heb. iii. 14.

APPENDIX.

SERMON VIII.

CHRIST IS OUR R10HTBOU6NB88.

Jer. xxiii. 6.

And thii is tfte name whereby he shall be called. The Lord our Righteousness,

That these words are to be understood of the Messiah, or Saviour, no one doubts that knows the Scripture, Jew or Gentile; but that Jesus of Nazareth is he, the Jew denies, the Christian only believes. He hath many names given him in Scripture; two, in the words foregoing, v. 5. a righteous Branch; a King, reigning^ and prospering; Isa. vii. 14. Immanuel; ix. 6,7. Wonderful,Counsellor:VL?L\X.\.^\. Jesus, But among all the rest of his names, none is more sweet than this in the text, the Lord our Righteousness, The Lord Jehovah; the incommunicable name of God, never given to any creature, in heaven or earth. By this we prove him to be the infinite and eternal God. What can be plainer ? He is Jehovah, having his being of himself, and giving breath and being to all things, for *' all things were made by him, and without him was not any thing made that was made," John i. 3. He is our righteousness: what that means you will hear, but this is his name by which he will be known, and this is his memorial unto all generations; by this name he hath been, is, and shall be, called by all true believers.

DocT. Jesus Christ is the Lord our righteous-ness^ and it is our duty to call him so.

Of all the sermons that ever I have preached to you concerning Christ, I would most earnestly beg your attention to this sermon. Of all that we are to teach, and you are to learn, concerning him, I beseech you learn this, be not ignorant of this.

Show, I. What it means.

II. Prove it duty to call him so.

I. Show what is meant by his being our righteousness. It means,

1. That it is in him alone that God the Father is well pleased. And is that so ? Yes: it was declared twice by a voice from heaven. Matt iii. 17; xvii. 5. Not only with whom, but in whom, I am well pleased, atoned, pacified, satisfied. I acquiesce in him, without looking any further. Let me have him, and I have enough, I^ have all. He is God's all in all, and why then should he not be ours. If Ae be well pleased in him, why are not we ?

2. That it is by and through him alone that we are justified; that is, acquitted from guilt, and accepted into favour, which are the ingredients of justification.

Acquitted from guilt. Guilty we all are; we know it, we can none of us deny it. Having sinned, we are for our sins justly liable to God's wrath and

curse, both in this world and that which is to esot To be so is to be wretched and miserable; nov hot shall we do to be acquitted ? Wbj, throngb Jests Christ only: He is the way, and there is no oifc<r. Acts xiii. 38, 39. Were we thoroughly coorinced tf guilt, we should hearken to this; it would be tboiik a word worthy of all acceptation; and to it is. 1 Tim. i. 15.

Accepted into favour, Eph. i. 6. Rom. v. 1,1 The grace and favour of God is the creature's ka^-piness;—^want thdt, and want all; have that, ud have all. Now there can be no hope of this him but in and by Jesus Christ The holy God will aii-mit of none into his friendship or fellowship, k: those to whom Jesus Christ is made rigfateoosiKSi

3. Tis through his merit and medlatioD akse that our performances are made acceptable, 1 Pet ii. 6. As our bad deeds are no otherwise to be expiated, so our good deeds are no otherwise to be a^ cepted. To what purpose is it for any of as to (k any thing that is good, if we be not accepted is it; to pray, hear, give alms, keep the sabbath? Novn is Chrisfs righteousness alone that merits that a^ ceptation; he is the incense that perfumes all.

4. It is by him alone that we have right and titk to the heavenly inheritance. It is his purchase; k bought it with his blood. We had a right by crealiei upon condition of perfect obedience, but we lost it by our fall in Adam: it is restored only by the secoid Adam. If he be the Lord our righteousness, we na; plead that, and say. Lord, Christ is mine, save wt save me from hell, for I am in Christ Jesus, Roa viii. 1. bring me to heaven, for I am in Christ; fe is the way, the door.

But it may be asked, How will it be made ^ from Scripture, that this is the meaning of his beisf our righteousness ? I answer: Both the Old Tests-men t and the New are one in it; as face answers tf face in a glass, or in the water, as the cberobiiv looked towards each other, so the Bible agrees« this subject

In the Old Testament it is prophesied of hiut. Das-ix. 24. that he should bring in everlasting riglUesv-ness. What to do? Tojinishthe transgressing oi to make reconciliation for iniquity, Woaldst tboa have an end made of thy sins ? It must be in tbii way; it can be in no other. In Mai. iv. 2. Be i$ called the Sun of righteousness, not only rigbteoosis himself, pure and spotless, but the Lord our righteousness.

As full of righteousness for our purpose, in erefr thing, as the sun is of light; no danger of wanting'

As free to communicate as the sun is; wbosoever will may come.

As refreshing and comfortable where be dcti communicate it, as the sun is.

In the New Testament it is further cleared, so tkt he that runs may read.

WHAT CHRIST IS MADE TO BELIEVERS.

26

ie -unto us of Godf riffhteatunesSf 1 Cor. i. 90. that vod the Father pitying^ oar lost and undone condi-, for want of a rigbteoasness, made him righteoas-i to Qs. Here is my Son, saith he, shall be year tteousness, I make him so to yoa ; ordain, con-ite, and appoint him your atonement, propiti-n, advocate, sarety. Plead him accordingly. .^aln. He hath made him to be sin for us whohnew in. ; that we might be made the righteousness of r in Mm, 1 Cor. v. 21. Note. It is said, he was ie sin for us; that is, the sin of the world was *uted to him, made to meet upon him as the debts a great many debtors are upon one common 3ty» Isa. liii. 6. Being found under such a debt nras treated accordingly, Isa. liii. 10. bruised— te an offering, that is, by dying upon the cross-same with his being made a curse for us. Gal. 13. (Lord! that such things should be spoken of I, done unto him, for the sake of poor worms!) w this suffering and dying of his is imputed to as our righteousness; as when the surety pays a »t, his payment is imputed to the debtor, as if he isel f had paid it Not his being bom, living, fol-ng the law, but his death. Not the sufferings of life, but his dying sorrows. >f ote also. Hereupon we are made the righteous-9 of God in him. We are accepted, justified, ac-tted. But why the righteousness of God ? I.) Because this imputed righteousness isaright-isness of God's own contriving and providing for Phil. iii. 9. which is of God bg faith; not the bteousness of works, which is of ourselves; but God by faith. We are sinners by imputation; we .y be righteous the same way. [2.) Because Christ is God, who wrought it out d brought it in for us. It is not a man's righte-sness, poor and weak, and insufficient, but a God's hteousness. He is Jehovah our righteousness. [I. I am to persuade you all, to call Jesus Christ this sweet name, the Lord our righteousness; ch one with application to himself—as David, id would you think an Old-Testament saint, that ed under that dark dispensation, should have cb clearness in this matter ? A shame to us that e not clear in it, that live under gospel light. Ps. . 1. O God ofmg righteousness^^ihe God on whom 9ne I do rely for righteousness. The prophet aiah speaks of it as the Shibboleth of all the saints, a. xlv. 24, 25. It was Paul's choice in particular, s deliberate choice, and should be ours, each of us, bil. iii. 8,9. O that I knew what to say, that would evail. Some one perhaps objects, and says—*' Call m by this name ? It is the easiest thing of a thou-ind." You should distinguish doing it in word and ngue, and doing it in deed and truth—understand-igly, uprightly, absolutely, so as to renounce all ihers, and to cleave to him alone. Consider, 1. The misery they are in who never

yet called Jesus Christ by this name, and the blessed and happy condition they are in that have done so. Let me set the one of these over against the other, and if you will mix faith vrith it, I should hope it might move you.

(1.) Till we have called Jesus Christ the Lord our righteousness, that is, heartily owned him as such, our condition is a shameful, nahed condition, and that is a wretched, miserable condition. Rev. iii. 17. because, till clothed with Christ's righteousness, our shame appears in the sight of God. Our shame is our sin. All thy sins are before him, and he loathes the sight of them. Perhaps thou sayest. What matter? O do not say so, for it is a matter, a sad matter.—^When Adam saw his nakedness, he ran and hid himself; so wouldst thou, didst thou see thine. Well but, on the contrary, if thou hast heartily owned Christ, thy soul is a clothed soul; clothed with white raiment; clean and white, lovely and amiable; thou mayst go with comfort into the presence of God, as Jacob in Esaa's clothes. Again,

(2.) Till we have called Jesus Christ the Lord our righteousness, ours is a dismal, dark condition. When we call the Lord our righteousness, then he rises upon our souls as a Sun of righteousness, and that which follows is the light of comfort, and peace, and joy; such joy as none knows but they that feel it. It is hidden manna, Ps. Ixxxv. 10. Righteousness and peace meet together, in this sense, Rom. v. 1,2. " Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand: and rejoicp in hope of the glory of God,'^ Rom. V. 12. ** In the Lord shall all the seed of Israel be justified, and shall glory," Isa. xlv. 25.— But till then there is small cause for glorying; all thy own righteousness is but a spark of thy own kindling, notwithstanding which, thou liest down in sorrow. Is it possible for thee to think of past sins and a future judgment, and the joints of thy knees not tremble, as Belshazzar's did ? But,

(3.) Till we have called Jesus Christ the Lord our righteousness we are in a perilous, perishing condition. Christ's righteousness is to us as Noah's ark. How happy were Noah and all his that were in it, they all escaped. How miserable all the rest, though many: some climbing higher than others, nay, some that helped to frame the ark, yet they perished.

Consider, 2. The difficulty, nay, the impossibility, of being pardoned and justified, accepted and saved, in any other way, and the facility and easiness of obtaining it in this way. Set these also the one against the other.

(1.) It is impossible we should be accepted of God without a righteousness, one or other, because he is a righteous God; that is, he is of pure eyes, and, therefore, cannot endure to look upon iniquity, Ps.

APPENDIX.

V. 4; xi. 7. He is also jast and tnie to his word, bis threatening word. Now by that the curse is entailed upon every transgression, death is the wages of every sin; therefore, death and the curse must be undergone, or no pardon. The very natural conscience owns this. Whence else are all the qualms of fear and horror, which the wicked lie under? Besides,

(2.) It is impossible that either our own righteousness, or the righteousness of any of our fellow-creatures, one or other, in hea^n or earth, should bear us out and bring us off before God. I say it is impossible, absolutely impossible—

That our own should. For it is not to be called a righteousness. We have no such thing, Rom. iii. 9, 10. Righteousness is complete conformity to the righteous will and law of God. Where is that to be found? Nowhere on earth, Isa. Ixiv. 6. See Mic. vi. 6, &c.

It may be objected—Yea, but with the help of a little mercy it may do. I answer, Show me that scripture where pardon, and peace, and salvation, are promised to a mixture of a little of our righteousness and a little of God's mercy. It is im-possible-*

That any other creature** should. I mean, saint or angel, or what they call the church's treasure, made up of works of supererogation, done by men eminent for piety, in things good but not commanded, whereof the pope hath the key. (And who had the key lately, when for several months there was no pope.*) It is a mere fiction; Isa. Ixiii. 16. Ps. xlix. 7. But,

On the other hand—How easy is it to obtain peace, and pardon, and salvation, by the merit and righteousness of the Lord Jesus, by calling him by this name. Easy, did I say ? mistake me not. I do not mean easy in itself, or easy to the power of nature. No, it is harder to believe in Christ for righteousness than to keep all the commandments, because keeping the commandments hath something in the heart of man agreeing with it, but so hath not the way of justification by faith, it being purely by revelation.—I mean easy to grace, easy where God is pleased to give a willing mind, as knowledge is easy to him that understandeth, Prov. xiv. 6. Matt, xi. 28—30. I John v. 3.—Easy; that is, it is a ready way to justification and salvation, whereas seeking it by our own righteousness is a round-about way. We can never while we live know in any other way that one sin is pardoned, because perseverance to the end is required.

It may be asked— ** If this be the only way, and such an easy, ready way, then what is the reason there are so few that walk in it; nay, what is the reason it is so scoffed and ridiculed as it is:

• Pope Alexander VIll. died. Feb. 1,1691. HlssucceaBor, Cardinal

—It is called putative righteousness?" I answer.

The apostle, who was best studied in this pcuDt

of any other teacher that ever was, speaking of tbe

Jews, who of all other people did most stumble at

this stumbling-stone, gives two causes of their so

doing: Their ignorance and their pride, Rom. x.a

** They being ignorant of God*s righteoasneas, and

going about to establish their own righteousness,

have, not submitted themselves unto the righteoos-

ness of God." The same are still the causes. I^

Mtrance of God^s righteousness. Their minds are not

enlightened to see that this is the way that God hath

appointed, and that it is a sweet way, and a safe waj.

Lothness to let go their own righteousness. They

would fain merit heaven for themselves. Tbet

scorn to accept of it as a gift, or to sue for it as poor

persons. Some who would be persuaded to leafe

their sins, would not be persqaded to quit their

doing so from being their righteousness, bat it will

not be, Isa. xlvi. 12. He that will put on the Lord

Jesus Christ for justification, must put oflT himseif^

and all his own merit and righteousness, saying,

None but Christ, none but Christ And if he alooe

were not sufficient it were another matter. Is be

not Jehovah our righteousness ? Hath not the Father

said. This is my beloved Son, in whom I am well

pleased ? O then be persuaded; and you that have

called him by this name, call him so still. There are

four special times and seasons when this should be

done:

1. When we have done amiss, and are under guilt, and wrath threatens. And when is it not that it is so ? Every day. If you are not concerned, so much the worse. If made sensible, we shall cty out, O for a righteousness! Behold, here is one, Jesus Christ the righteous, " is the propitiation for our sins ; and not for ours only, but also for the sins of the whole world." 1 John ii. 1, 2.

2. When we have well done, after some good work, and pride of heart rises, and we begin to expect from God as if we were something. No, Jesus Christ is the Lord my righteousness. I am an unprofitable servant when I have done all.

3. When we askany thing of God, ** Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you," John xiv. 23.

4. When we come to look death and judgment in the face, which will be shortiy; when sick and dying. O then for Christ, and his righteousness— it will be the cordial of cordials, I John I.

But observe this caution —Christ is not so oar righteousness, as* that we ourselves must not be righteous, and do righteously. We must be righteous, as if we were to be saved by it, and deny it, as having done nothing.

Pignatelli, was not elected till July ad. Rapio, vol. zvii. p. 909,2ie.

WHAT CHRIST IS MADE TO BELIEVERS.

27

SERMON IX.

CHRIST IS OUR LIGHT.

John xii. 46.

ctffne a light into the world, that whoioever believ-on me thouid (or might) not abide in darhness.

I not here only, but elsewhere, Id divers places ;ripture, that oar Lord Jesus is held forth under iotion of a light.

It is said, God is light, I John i. 5. No crea-hath the like resemblance to the divine nature, ght hath. He doth not only dwell in light, but

light. Light is a pure, bright, clear, spiritual, ixed substance. God is infinitely so. Now s Christ, as God, is light God of gods, light of s, very (Jod of very God.

Bat the text speaks of him as coming into the <f, as God incarnate, God manifest in the flesh ; as such, it saith of him, nay, he saith it of him-

J am come a light; and why? to what end? i whosoever believeth in me should (or might) not e in darkness. 'ere are two Doctrines : he one—^That Jesus Christ is come a light into the Id. The other—^That now Jesus Christ is come a t into the world, those that believe in him do abide in darkness. Or rather thus, esus Christ is come a light into the world ; that ;ood news. It is one of his Old-Testament names, tfiat Cometh, Ps. cxviii. 26. compare Matt. xi. 3. s a truth now, that he is come; he that was to le is come.

. Jesus Christ is come a light into the world; a ndation and food; a root and raiment; our head I hope ; refuge and righteousness; and not only so,

a light. This adds to the goodness of the news, 1 makes it better. What comfort could we take my thing we have without light ? I. Now Jesus Christ is come a light into the world, se tliat believe in him abide not in darhness, This is the best news of all, that the light doth not ne upon them in vain. They have eyes to see it, y have the comfort of it. )how, I. What kind of light Jesus Christ is. LI. What inferences we are to draw, from his being ne a light, such a light, into the world. [. What kind of light is. the Lord Jesus ? There are several kinds of light. There is glow-rm light, and rotten-wood light; fire light and Ddle light; star light and moon light: all these i lights. But there is one light more, that is far yond them all, and that is sun light; between lich, and the former, there is no comparison: and ait light Jesus Christ is—sun light. None of the rmer is the light of the world; only the sun is so.

Now Jesus Christ is t/ie light of the world, John viii. 13. Not only come a light into the world, but he is the light of the world.

It was prophesied of him, before he came, that he should arise a sun, Mai. iv. 2. Ps. Ixxxiv. 11.

It is expressly told of him, that he did arise accordingly as such when he did come, " The day-spring from on high hath visited us,'* Luke i. 78.—the sun-rising. John the Baptist was the morning star that came before him. Now sun light hath these properties:

1. It is glorious light. The most glorious in itself. The glory of it is such as the eye cannot behold, or look upon, without winking, or twinkling, 1 Cor. xv. 41. The beauty of glorified bodies is set forth by it for want of a better illustration, Matt. xiii. 43. So is represented Christ, in his transfiguration, Matt, xvii. 2. And is not Jesus Christ of all others the most glorious. His name is Michael. Who is like unto thee, O Lord, Ps. xlv. 2. Thou art fairer than the children of men. Cant v. 10. He is the standard-bearer. Col. i. 18. His is the pre-eminence. If you ask. In what ? I answer. In every thing that is excel-' lent. In all manner of perfections, wisdom, power, holiness, he is far exalted above all that is named both in heaven and earth. Every knee must bow to him, and every creature yield. Candles are not seen, no, nor stars, nor moon itself, when the sun shines; their light disappears: so are all other things eclipsed by the Saviour. O then let this advance your esteem of him more and more. You may think too highly of others, but not of him; either he will be uppermost, or nothing.

2. It is general light It shines every where, Ps. xix. 6. One sun serves all the world, nay, we are told, that all places have equally the same measure and proportion of the sun's presence with them every year, though not after the same manner. All have as much day as night, and as much night as day, which is certainly a contrivance of Infinite Wisdom, and it is to be adored in it. There is but one Christ, but that one is a universal Saviour to all the world ; so that all that are saved are saved by him alone, and by no other, 1 John ii. 2. When he sent forth his apostles to preach the gospel, see their commission, how large! " G3 ye into all the world, and preach the gospel to every creature,'' Mark xvi. 15. What the Psalmist says of the sun and its course, Paul applies to their preaching, Rom. x. 18. I cannot say, all the world hath alike the benefit of the gospel at this day; would to God it had. But to be sure we have it, and have long had it, Matt. iv. 16. For which we have cause to be very thankful. <* While ye have light, believe in the light, that ye may be the children of light," John xii. 36.

3. It is a fountain-light. What light the moon and the stars have, they derive it all from the sun. They have none of their own further than he com-

J

APPENDIX.

manicates. So Jesas Christ is the spring-head and fountain from whence every good and perfect gift conies. Gifti of nature do all flow from him. " That was the tme light, which lighteth every man that cometh into the world,*' John i. 2. So some understand that of the light ofreason^ which all men have: it is a ray from this snn—all learning, knowledge in arts and sciences, trades and manufactures. So also gifts of grace: " And of his fulness have all we received, and grace for grace," John i. 16. He is the author as well as finisher of faith, Heb. xii. 2. And, therefore, in all our wants we must have recourse to him; and in all our receivings we must give him the praise.

4. It is a free light. It costs us nothing. What is more free than the light; so what is more free than free grace, John iv. 10. the g^ft of God, Rom. ▼. 15. the free gift. So Christ is called, and justification by him. In this strain the promises, and calls, and invitations run, '* Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money, and without price. Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not ? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness,'* Isa. Iv. 1, 2. Rev. xxii. 17. Therefore ye are inexcusable if ye go without.

6. It is enlightening light The sun hath not its light for itself, but for the world, and it communicates it accordingly. It rises every morning, and dispels the darkness of the night, and shines all the day; and Tcry sweet and useful it is. Our sun Christ is an enlightening sun, Luke ii. 32. He finds us not only in the dark, but blind, Rev. iii. 17. even darkness itself. But he doth not leave us so. He opens blind eyes. That is more than the sun in the firmament doth or can do. Bring your eyes, and he vrill bring light; but eyes he gives not. But this sun gives eyes, Isa. xlii. 6, 7. He doth not only reveal the object, but repairs tlie faculty; he is a healing sun, Mai. iv. 2. In Rcy. iii. 18. we read of eye-eahe, and in 1 John ii. 20. of the unction, O pray for this, as Paul doth for the Ephesians, Eph. i. 17, 18. Pray, as the blind man- that came to Christ, for eye-sight.

6. It is increasing light In the morning, when the sun first rises, there are mists, and fogs, and clouds, which darken the air. But, by degrees, as the sun gets up, they vanish, and are gone, and anon noon-day comes. So it is with the souls that Christ enlightens, Prov. iv. 18. See Isa. xxx. 26. Our knowledge in the things of God is never perfect and complete while we live in this world, 1 Cor. xiii. 14. hereafter it will be: allude to Mark viii. 22.

(1.) We should therefore be humble in ourselves, not only because what we have we have received,

but because if we receive bat little, it is Istikm in comparison with what we shall have. Pride understanding is a root sin.

(2.) We should be patient towards a&etu : judging, and censuring, and despising tli^ cause they see not what we do. We should na encourage and comfort them. Their light ak growing, Phil. iii. 15.

II. What inferences are to be drawn fnsfl subject

1. What a miserable condition then is a sis Cbristless condition! If Christ be the h^*^ those who are out of Christ are oat of the b^i the Sun of righteousness be not risen upon tkj thou art benighted to this day. It may br n amongst us, and yet not be risen upon us. It shine in the places where we live, and yet i^ si into our hearts, 2 Cor. It. 6. Who can cbosse pity Egypt, where it was dark for three days; u more the northern parts, where it is daii {& i months: most of all the poor souls that bsfe in darkness all their days ; those who see luidi know nothing, and, which is worst of all, cite know nothing, in the things of Grod and of souls: nay, who hate the light, shut tbdr against it, and love darkness rather than John iii. 19, 20. How will such escape, that n against the light. Job xxiv. 13. saying, Depait i xxi. 14, as the Moors, that curse the rising sub ' godly man doth so. Where the least glimmenu saving light hath shined into the soul, it be^ desire after more and more of it; a love to the especially the word of God.

But wherein lies the misery of a blind and condition.

(1.) I answer. It is very uncom^oriaUe. Ecci. 7. Light is sweet and pleasant, so is knovled^ the things of God. Ask those that have it, the; tell you that they would not be without it for a Prov. ii. 10. This pleasure thou hast none of. mons are like the white of an egg to thee, vi savour, without relish.

(2.) It is very unsafe. Thou hast a joumej to that will not be gone without light Then ait bs]| by-ways; it is easy to miss the right way: tfaey ^ it so that are most enlightened, much more ^* that have no light There are many gios, £s: snares, and pit-falls, there is great danger of hm caught; John xii. 36. ** He that walks indaitats knows not whither he goeth." He thinks beisg«is^ to heaven, and alas! he is going to hell.

(3.) Thou hast work to do that will not be a<w without light, nay, not without sun light SonKodi' nary works may be done by candle light bat DOttk& Thou hast a God to serve, a soul to save; whiek 3 needful work, Luke x. 42. and nice work, notts^ done by the light of nature or the power of nitait.

(4.) It is miserable here. Such are uinier ikt

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8 power at present, (who in this sense is the mler 3 darkness of this world, Eph. yi. 12.) and in ig^hway to the regions of eternal darkness, to companion with him for ever. Darkness and 1 go together, Isa. xlii. 7. Acts xxvi. 18. I It will be miserable hereafter. All this is

0 affect yoo with the misery of such a condition, et all is nothing till yoa are brought to make pplication to yourselves: Is not this my condi-—Rather are yon not ready to say, with the pha-t, John ix. 40. Are we blind aUo? Sure I am, we each of us bom blind.—Are we convinced of —Hath the light enlightened us so far?—If it

the next query will be, when and how wast enlightened; thine eyes opened, the change ght ? If you do not know when or how, canst witness the thing itself, and say, as he, " One : I know, that whereas I was blind, now I see," ix. 25. It cannot be, but that one bom blind and wards seeing, must be sensible of a gnui alter-

: though but little at first, yet more and more wards.

What an unspeakable mercy then was the ig of Christ to save us from all this misery; to

light to lighten the world. We have cause to

1 God every day, for the light of the sun.—^What ingeon were the world without it 1 the moon all the stars, as many as they are, cannot do that one sun doth. So saints and angels, and all creatures put together, are nothing without St. Therefore thank God, above all, for the un-kable gift; especially if he be risen upon thy , if he have begun to make thee light in the 1, Eph. V. 8b This is certainly the mercy of ;ies; all is nothing without it. Though he have led thee with temporal blessings of all sorts,— tb, strength, wife, children, a plentiful estate ; all this were nothing, if he had not called thee of darkness into his marvellous light, Col. i. 13.

Of what concernment is it to us to come to ist, to be enlightened by him. Were you, any 9u, (which blessed be God you are not,) destitute •odily eye-sight, and I could tell you tidings of that could infallibly cure you, how welcome ild I be. Behold! I bring you tidings of one can euro your spiritual blindness. But then you t come to him, believe in him, as here; that toever believeth, that is, mixes faith with the reef the gospel, concerning him, his ability, and ingness to save; in the sight and sense of this dness and darkness, and the insufficiency of all !r remedies, betakes himself to him, craves help im, casts himself upon him, trusts in him, doth ie directs him, shall not abide in darkness.—As -*' Jesus said unto him. Go, wash in the pool of >ain. He went his way therefore, and washed, came seeing," John ix. 7. The direction was.

Go wash; —so I address you. Now what harm is there in all this ? Will it not be of unspeakable benefit and comfort to thy soul here, hereafter ? Behold he counsels thee; *' I counsel thee to buy of me gold tried in the fire, that thou mayest be rich ; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see," Rev. iii. 18. Behold he calls thee, Mark. x. 49. O let the call this day be an effectual call. Delay no longer; away quickly to the throne of grace, and beg for this eye-salve;—^to the means of grace, and seek it there.

4. What is to be done by those on whom this light is risen; I anwer,—As Christ is the light of the world, so ye also are the light of the world. He himself hath christened you with that name, " Ye are the light of the world, Matt v. 14. not the greater light that rales the day, he only is that; but—^the lesser lights. Then,

(1.) Let your light ihine before men^v* 16. hide not your candles under a bushel. Walk as children of the light, Eph. v. 8. Rom. xiii. 12, 13. 1 Thess. y. 6—8.

(2.) Let your light be growing and increasing more and more—especially concerning the evil of sin, the weakness of self, the excellency of Christ, the beauty of holiness, the vanity of this world, the reality of the other world.

SERMON X.

«

CHRIST IS OUR UPB.

COL. iii. 4.

When Christy who is our life, shall appear^ then shall ye also appear with him in glory.

There are three lessons to be learaed from these words:

1. That Christ is our life.

2. That Jesus Christ shall appear,

3. That when Christ shall appear all true believers shall appear with him in glory.

Our attention will be confined to one—(Christ is our life. You see it is plainly and expressly laid down here ; he that runs may read the truth of it And is he our life ? then how dear and precious should he be to us! Skin for skin, and all that a man hath will he give for his life, yet how many are there that will give nothing for Christ, no not a lust for him ; a bad sign, he is not yet their life, for if he were, they would not part with him for a world, for a thousand worlds.

Show, I. In what sense Jesus Christ is our life.

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APPENDIX.

II. What inferences may be drawn from it. I. In what sense is Jesos Christ oar life ? Life is three-fold; there is nataral life, spiritual life, and eternal life.

1. Nataral life, which is the life of the body flowing from its union with the soul: while soul and body are together, we live; when they part, we die. Now who brought them together, who keeps them together? Jesus Christ: then he is our natural life. Dent XXX. 20.

He is so as God blessed for eyer; it is in him that we live, and move, and have our being; he breathed into us the breath of life at first, Gen. ii. 7. he holds our soul in life, Ps. Ixvi. 9. In this sense he is our life, John i. 3, 4.

He is so also as God-man, the Mediator; we owe it to his intercession, that we are here alive this day: did not he interpose, we were gone. He is the dresser, Luke xiii. 7—9. Cut them doum^ saith justice. Let them alone, saith Jesus; and thence it is that we are Jet alone.

If a man be under a sentence of death, the friend that procures for him a reprieve, may well be said to be his life. Now that is our case,—and what pity is it, that so few consider it, that so few lay it to heart:— we live upon him, we cannot live without him, and yet we do not live to him.

2. Spiritual life, which is theiife of the soul flowing from its union with God. When God and the soul come together, the soul lives; when they part, it dies; thy soul is but the carcass of a soul, if it have not union with God. Now there is no union with God but by Jesus Christ; it is he alone that brings God and souls together. He is the Mediator, the Peace-maker. First, the two natures, God's nature and man's nature, were united in him, as God-man; then he took up the quarrel between their persons, and made peace. God and man could never have come together but for Christ; he is the bond of the union ; then he, and he only, is the life, John xiv. 6. no coming to the Father, that is, to union with the Father, hut by him.

By our natural life we live to one another, to mutual comfort and converse; by our spiritual life we live to God, and have converse with him, and he with us; which cannot be, unless we be alive to him, for he is not a God of the dead, but of the living. Now how are we made alive to God? Only through Jetus Christ, Rom. vi. 11.

It is he that begins spiritual life in us, Eph. ii. 1. Our natural condition is a dead condition, not only a dark condition, a blind condition, till he enlighten us, but a dead condition, till he quicken us. Many a man is blind that is not dead; bom blind, yet not born dead; but we are born both blind and dead. We are before him, as those dead and dry bones, Ezek. xxxvii, till he breathes upon us, by his word and Spirit; theiv we live, and not till then, Gal.

iv. 10. He is said to be formed in us, tlut ii n^ come the soul of our souls; his Spirit dvd^ us, (which if KW have not, Rom* viii. 9. vr r* m of his,) is the same thing to oar souls, tfaatonsid are to our bodies—^the means, and way,aad phin^ of their living. As his human nature was (wssi the womb of the virgin by the Holy Gb<»t(ner-ii^ dowing her; so his divine nature is fomed is tv believing soul, 2 Pet. i. 4.. by the same Hoh Gi? over-shadowing them.

It is he that carries it on and oontinaes it W he hath breathed the life of grace into ss if should then leave us to live of ourselves, alis should die again presently, and therefore, be to it, when he hath bestowed it, to maiotaio az^ rish it, Heb. xii. 2. Ps. Ixvi. 9. Which hlM soul in life. This is true of life spiritual. We Preservation is a continued creation, John It is so with reference to grace; in him ve spiritually, and move spiritually, and have our spiritually; live, and move, and have oar bekc wards God. His flesh and blood is the food ot souls; except we eat of that, and drink of tbit believing, our souls can no more subsist, tbi: bodies can without meat and drink.

He is the keeper of our spiritual life, 1 Pet Adam had the keeping of his own, and lost it,ti devil cozened him of it; and so should we: ihm' he himself undertakes it, and it is well for osk:ii We are no good keepers of spiritual life, ve m^ ourselves keep life and soul together; it is be ai doth it every day.

3. Eternal life, which is the life ofbeaTeo:! and spiritual life are for substance the same: ts difl*er in degree only. Life spiritual, the life of ^ is life eternal, the life of glory, begun; vsA i eternal, the life of glory, Js life spiritual, the iif^ grace, perfected.

They difi'er as the child's life and the man's ^ 1 Cor. xiii. 11, 12.

As the morning-sun from the noon-sun, ProT. i^i

As the spring from the summer; the baddiori^ from the blown rose.

Now of this life Jesus Christ is,

1. The procurer and purchaser; he bought it n us, Heb. V. 9. It was the will of the Fathfr t'^-ti should come and bestow it on the remnant ^^^ 40,47: X. 10. He hath it, hath it already, tkatlv'i earnest of it, in his heart, the first-fmits of t: great harvest; or, he is as sure of it as if be ^ in his hand.

2. He is the life itself. Wherein consists tfae be piness of heaven?

In being with Jesus. This was it he promi^ ^ penitent thief, Luke xxiii. this was it thai Ps^ desired, Phil. i. To be with him so, as to seebimt^ enjoy him. It is sweet now to see him throa^--| lattices, through a glass darkly, in bis hoir

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nances, what will it be then to see him face to face, to see him not afar off, but near ? Nnmb. xxiv. 17. not as another's, but as our own. Dives saw Abraham, and Lazarus in his bosom,—^but what the better.

In being like him. There is now a kind of rude draught of his image drawn upon the soul, but hereafter that draught shall be perfected, we shall be completely like bim: this follows upon the former, likeness—^upon vision.

Now, in the rude draught, 2 Cor. iii. 18. Hereafter, in the perfection, I John iii. 1,2. Like him in body, Phil. iii. 21. We shall appear with him—as here. Now, to speak properly, this is the life, and of this that saying of his is commonly interpreted, '* I am the way, the truth, and the life,'' John xiv. 6. As if he had said, I am my people's everlasting happiness, as God to Abraham, Geo. xv. 1. thy ret ward hereafter, thy shield here. The life hereafter in the other world, and the true way to it in this world; and what would we have more ? II. What may we infer from hence ? 1. If Christ be our life, then without Christ with-oat life;—Christless souls are lifeless souls, 1 John V. 12. I beseech you attend to what I say, it is about matters of life and death, and those are matters of g^reat concernment, especially life and death spiritual, life and death eternal.

If ye have not Christ ye are dead men and women, for he is the life.

You are dead in law, under a sentence of death ; it is only to those that are in Christ Jesus that there is no condemnation, Rom. viii. I.—to others then there is. You are dead in state, void of spiritual life: This my son was dead, dead to his father; his father was all one as if he had no such son: so is thy case as to any duty or service. Now when did he begin to be otherwise? When became he alive?—^When he arose and came. Hast thou done so ? If not, thou art dead, dead to this day. If thou hast Christ thou didst receive him. But when? how? at what ordinance? by whose offer ? Perhaps thou art not able to tell, when first; but I ask, when at all ? Saints are often receiving him, but if never, how have him. We know when we received, that is, closed with, such a one as husband, wife, master, landlord, friend; and why not know when we received Christ as Prince and Saviour: for certain, they that received Christ have received the spirit of Christ, Gal. iv. 6. contra Rom. viii. 9. Now the Spirit is a Spirit of grace and supplication, sets the heart against sin, inclines to what is good; it is a law written in the heart O try! Will ye l>elieve a man is dead that hath neither breath, nor sense, nor motion; we reckon so, as to the body, and in like manner it is, as to the soul.

If there are no inward breathings towards God, no desires after him, no hearty praying, otherwise than in a cold, dead form rested in, the soul is dead. Crying is a sign of life.

If there are no spiritual senses exercised, seeing, hearing, tasting, feeling; no sense of burthen in sin, no taste of sweetness in the word of God, no sight of invisible things, no ear to hear the voice, either of word or rod; the soul is dead.

And so for motion; they that have received Christ Jesus the Lord, they walk in him: to them to live is Christ, as Phil. i. 21. They do all they do, that is good, in his name and strength, aiming to please him. Now, will ye bring your condition to this touchstone ? What say ye ? are you dead or alive ? You are alive with bodily life^ God be praised, but are you possessed of soul life? What life is there in the inward man ?

2. Then the way to live is to make Christ ours; the only way, there is no other. You would all live, would you not? I live in the world,—what else ? I mean, live to God now, and live with him hereafter. O then come to Christ, and close with him; he complains, we will not, John v. 40. And why will we not? Because we are not convinced, we do not understand, we do not believe; in a word, we vrill not, because we will not Two things should move us;

The one is. The unspeakable misery of dead souls. See Eph. ii. 1,2,12. This now, and as for hereafter, they must be eternally dying.

The other is. The unspeakable happiness of living souls; they shall appear with Aim, who is their life: all must appear, but they in glory. You tell us we are dead, and yet you tell us we must come to Christ Can dead men come ?

I reply. Thou hast as much power as ever any had that lived before thee. What power had Lazarus when he came out of the grave at Christ's call ? The power went along with the call—Lasaros, come forth—and Lazarus came forth. Again,

Thou canst pray to God to give thee the power, and when he hath given it, thou canst use and employ it; and who requires more ? Eph. v. 14. Is it objected. But I am an old sinner, and have been long dead; is there hope for me ? I answer, Lazarus had been long dead, yea, and buried, yet at Christ's word he lived. We read of two others raised by him—the ruler's daughter, newly dead; the widow's son, upon the bier;—signifying the several sorts of sinners spiritually dead,—some young; some middle-aged; some old. There is hope for each. Yet presume not, neither say, I will to-morrow, for to-morrow is none of ours: the uncertainty of the continuance of life natural, should make us hasten to secure life spiritual and life eternal.

3. Then you that are alive, remember how yon came to be so. You were not the authors of your own life, you had it from Christ, therefore let him have the glory of it; call him by this name every day. Lord Jesus, thou art my life. We can destroy ourselves, but we cannot help ourselves, Hos. xiii. 9. Eph. ii. 8. This should humble us, and lay us low.

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APPENDIX.

4. Then to him we must go for all oar daily sop-pliesy for the support and maintenance of oar life; the same that began the good work mast perform and finish it; how oft doth David, Ps. cxix. pray, Quicken me, O Lord, O Lord, quicken me. He was alive certainly, bat being sensible of dulness, deadness, decays, he flies to God: so mast we; we mast excite, qaicken, onrselves, and exhort, qaicken, one another; yet after all, it is grace that qaickens.

6. We shoald bless God, both for the life we have and the life we hope for. See Isa. xxxviii. 19. Ps. Ivi. 12, 13. Had it been from death temporal only, we had caase for praise, bat much more for freedom from spiritual death. Encourage faith by it; he that hath done the greater will do the lesser, v. 13. Encourage patience by it under outward troubles, Ps. cxYiii. 18.—not to damnation: see Lam.iii. 49.—a living man.

6. Then rest not in having life, but press after liveliness, Rev. iii. 1, 2. A. lively frame in our walking is an excellent frame, it rids work, brings something to pass in religion. See bow lively and active wicked men are.

SERMON XI.

CHRIST IS OUB PEACE.

Ephesians il. 14.

For he is our peace, who hath made both one, and hath broken down the middle waU of partition between us.

This he here spoken of is certainly our Lord Jesus Christ, by whom we that were sometimes afar off, are made nigh, v. 13. That which is said of him is, that he is our peace.

DocT. The Lord Jesus Christ is our peace.

I shall show in what sense, and how, we are to understand it, and what improvement we are to make of it.

Peace is three-fold: There is peace with God— peace within ourselves—and peace with one another.

And all these Jesus Christ is: our peace, not only a friend to it, but the thing itself; as our righteousness, our life, so our peace. He hath not only brought in a righteousness, an everlasting righteousness, but he himself is it. So he hath not only made peace, and proclaimed peace, but he is our peace. He not only gives us life, but is our life.

I. He is our peace with God.

When God made man at first there was perfect love and amity between them—God at peace with man; man at peace with God. They had sweet fellowship and converse one with another, walking together in the garden. But when Adam sinned,

then, immediately, the quarrel began. Eating tk forbidden fruit broke the peace, and ever sincsetbeit hath been a quarrel.

A mutual quarrel. God an enemy to man ; man an enemy to God, Zech. xi. 8.

A universal quarrel. It is true of all the cbildrec of Adam, without exception, one as well as another, Eph. ii. 3.— children of wrath.

Passively, God is wrath with us.

Actively, we are wrath with God. As all men are enemies, so all man is enmity, Rom. tui. 7. The understanding, the will, the mind. Col. i. 21. Besides,

This is a growing quarrel; it increases more and more by actual sin, Hos. iv. 1.—Omission—commission.

And on God's part it is a righteous qaanrel: be hath reason to be angry, and to be offended with us.

This appears if we look upon sin as a debt; and such it is. We are taught to pray, Forf^Tc us oor debts. Sinner, let me tell thee, thou art indebted to the God of heaven. [And he to thee; he owes thee a payment, Deut. vii. 10.] It may be thou art beforehand in the world, but thou art behind-band witk God. Thou owest him for all the talents thou hast received, and not improved, Matth. xxt. 14, &c ** I will recover my wool and my flax,'' Hos. ii. 9. t will recover; it is a law-term: it is mg wool^ mine still, as to the propriety, though given to you for your use.

It appears also if, we regard it as a trespass: Forgive us our trespasses. The divine law is given us, as a hedge, to keep us in compass. When we sis we leap the hedge; as in profaning the sabbath we rob God, encroach upon his time.

It appears further if we look upon sin as treason, high treason, against the crown and dignity of the God of heaven: an afiront to his majesty. It defies, despises, denies him.—*' And Pharaoh said. Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go," Exod. ▼. 2. This is the language of every viilfnl sin. But,

It is the quarrel of a covenant. Lev. xxvi. 35.

Now, on man's part it is an unrighteous, unreasonable quarrel. He hath done nothing to deserve our enmity, Jer. ii. 4,5. John x. 32. And

If it be not taken up, it is like to be an everlasting quarrel, like that with Amalek, Exod. xvii. 16. Other feuds death puts an end to, but here it is not so. Death brings the sinner into an endless state of misery and torment, where he is hating, and cursing, and blaspheming God, and God hating, and plagae-ing, and punfshing him to all eternity. O that this were seriously thought of by us! that we would lay it to heart, making applicadon each of us to ourselves—/ am the man; God hath a quarrel with nu; I am indebted; / have trespassed. Think tfaoa hearest him saying to thee, as to Ephesus, Rev. ii. 4. '* I have somewhat against thee."

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33

: is in reference to this quarrel that the Lord IS Christ is our peace* He interposes to take it and he hath taken it op npon terms agreed on. is the Mediator, 1 Tim. ii. 6. He is the Days-I, Job ix. 33. As he that steps between to make ce between two that are at variance, must deal 1 both parties, first with one, then with the other, lid he.

. He deals with God—^to atone and pacify him. ast have satisfaction, saith divine Justice, for the t that these creatures owe me, for the wrong that f have done me, so many oaths, lies, curses, so 13' sabbaths profaned, prayer neglected. Lord, It will satisfy? Blood? Heb. ix. 22. Death ? Gen. 17. Rom. vi. 23. Will any blood, any death, do W ill the blood of bulls and goats make amends ? U the death of rams and lambs satisfy? Nay, 1 the death of my first-bom? Mic. yi. 6, 7. No, lust be the blood of G^o</, that the merit of it may >f infinite value;—and that God must be man too, t the nature that sinned may satisfy; the same ure. Now, where is that God-man that will un-take it? Lo, I come, says the blessed Jesus, ra-r than this quarrel shall continue, and divine tice be unatoned, and poor sinners everlastingly ish, Ps. xl. 6. I will be made a man, a man of rows, a poor man: 1 will suffer and die, die upon roe. Why, that will do, says God, let me have t, and I will be friends: and he had it, in the ful-is of time; he had it, and declared himself satis-1, Matt. iii. 17 ; xvii. 5. Do we understand this, ieve it, apply it? '* All things are of God, who Lh reconciled us to himself by Jesus Christ, and 111 given to us the ministry of reconciliation; to t, that God was in Christ, reconciling the world to himself, not imputing their trespasses unto tm; and hath committed unto us the word of re-iciliation,"2 Cor. v. 18, 19. S. Having done with God, he deals with man; iry coan, one by one ; not himself immediately, in own person, but by proxy. He sends his Spirit treat with us; and may I not safely say, he hath en one time or other treating with each of you, iking to persuade you? >What to do? Why, to friends with God, to lay down your enmity against n, and to be willing to bo reconciled, 2 Cor. v. 20. inisters are the Spirit's agents in this matter, and ly come and beseech you, and when they beseech o, God in them beseeches you. Now some are evailed with, blessed be God: "You that were metime alienated, iftnd enemies in your mind by eked works, yet now hath he reconciled," Col. i. 21. lore is a certain now of reconciliation one time or her in our lives, sooner or later ; and they are they at can say, he is our peace, he hath made both one, ought God and us together, hroken down the par-(ton wall. Some may ask—What is that partition wall ?

On God's side the guilt of sin is it; till that be satisfied for, he cannot be friends. This is broken down by Christ dying.

On our part the corrupt nature is it, the carnal, stubborn will. Till that be subdued, the heart of stone turned into a heart of flesh, we will never be friends, we cannot. Now that is broken down by renewing grace. The Spirit of God in the work of regeneration and sanctification makes the change, turns the world upside down in the man, opens his blind eyes, softens his hard heart; of a stranger, brings him acquainted ; of an enemy, makes him a friend. Now this work of making peace, bringing God and man together, is.

Necessary work. Work that must be done, or we are undone ; it is the one thing needful, and there is reason it should be done quickly, because of the uncertainty of time, and the greater uncertainty of opportunity, Luke xix. 41.

// is work that tio one else can do, but he only that is our peace. The papists grant there is but one mediator of reconciliation, though there be many of intercession ; but we know but one, both of intercession and reconciliation, and Jesus is he.

It is work that he hath done for some, I hope some of you. Are ye not friends, reconciled ?

It is work that he would do for all. It is not because of him that any perish ; he calls, invites, entreats, persuades. Rev. iii. 20. Matt, xxiii. 37. Isa. xlv. 22. O suffer yourselves to be prevailed with by him. Say, Lord, I yield, I will stand it out no longer. Many arguments may be used to move us to be friends with God, and to make Jesus Christ our peace. In order thereunto,

Consider, 1. That there is no standing out against him, no fighting it out with him; he will certainly be too hard for us.

His arm is a long arm; therefore he can reach us wherever we are. There is no hiding ourselves from him. Besides his sword, he hath a bow and arrows, Ps. vii. 12, 13.

His arm is a strong arm; mighty, almighty, as to save, so to destroy;—therefore the blow, when it falls wherever it lights, will be accordingly, 1 Cor. x< 22, Heb. X. 31. O that this were considered, "Who would set the briers and thorns against me in battle ? I would go through them, I would burn them together," Isa. xxvii. 4. By briers and thorns is meant, —^the sinner himself, who is no more able to abide his wrath, than briers and thorns a fire; and—all those uninstituted ways and means which men have invented to themselves, towards making peace. All our own righteousness, penances, pilgrimages; they are all utterly insufficient for this purpose.

Consider, 2. He is willing, freely willing, to become friends, Isa. xxvii. 4. Fury is not in me, and, V. 5. Let him take hold of my strength^ that he may make peace with me.

APPENDIX.

By strength is meant the Lord Jesus Christ, the arm of God, the power of God; so called, not only because by him he made the world—as the word — but because had it not been for his mediation he had been weak, as it were, could not, consistently with his honour and justice, bave forgiven sin; but now it is otherwise.

By laying hold is meant believins^. Faith in Christ is the souTs laying hold upon Christ, as Joab on the horns of the altar, as a sinking man on a cord cast out;—as when a blow is threatened on the arm, that holds the weapon, which prevents striking, so this laying hold prevents the stroke of justice. Now, shall we thus lay hold on the blessed Jesus, plead his undertaking? Say, Lord, be friends with me, for Christ hath died, and made peace.

Consider, 3. That until this be done, we are certainly miserable, for God is our enemy; either friend or foe, that is certain. If God be our enemy, all that is in God is our enemy; all the creatures are our enemies, waiting only for orders.

Consider, 4. If this be done, we are made for ever. This is Eiiphas' argument to Job, eh, xxii. 21. Good thall come unto thee; all good—temporal, spiritual, and eternal.

Now there are certain nwrht by which to know whether Christ be our peace towards God.

1. Have we thus laid hold on him by believing, accepted of him, yielded ourselves to him with unfeigned consent and assent, renouncing all other? If so, thy peace is made, the partition-wall is broken down, thou mayst go with boldness to the throne of grace, and sue out thy pardon, and take the comfort of it, Rom. V. 1, 2.

2. What is sin to us ? If Christ be our peace, sin is our trouble, lies heavy as a burthen ; it is felt and bewailed every day.

If God be made our friend, through Christ our peace, sin is looked upon as an enemy, and hated, and pursued, and watched against accordingly. Time was when it had the entertainment of a friend, an inmate ; the doors were open to it, it was heartily welcome ; provision was made for it. Is it otherwise now? 2Kingsix.22.

3. If Christ be our peace, he hath not only reconciled God to us, but us also to God, and to all that is his ; his name, his glory, his word, his day, his people ;—for their relation' sake to him—because they bear his image.

4. If Christ be our peace, and have made peace, there is always care to keep the peace. If any new matter of controversy arise, as soon as the heart smites, which it will do quickly, and we are made sensible of it, there will be no rest in the spirit, till the divine favour be recovered again. Guilt in the soul is like a mote in the eye, not at ease till wept out.

It uses to be so among friends.—Now, try bj lia marks. Many think all is well whenit is notso; mkr doubt when there is no cause; therefore, extB:s&

II. Christ is our peace vnth one another.

It were a desirable thing that all who fear God.:: the land, in the neighbourhood, were at peaee anHit themselves; for as for peace with wicked mes. •: will never be while the world stands; the Mtd «' the serpent, of the bond-woman, will hate, will pev> cute the seed of the woman—the free wobib ; bt and water will as soon be reconciled as these tit seeds. But how happy were it if all good pet^ were at peace, if all their enmities were at an enj' The Saviour left this blessing as a le^cy, Johaur pressed it, John xv. prayed for it, John xvii.

The only mean of it is Jesus Christ. The ic^r of the text leads to understand it of the anion ie^ between Jew and Gentile, at mortal feeds bcfiic. but reconciled in Christ.—^And how ?

1. By his becoming a common Savrioar tokH It was his object to " reconcile both onto God a one body by the cross, having slain the enmity tkm> by," Eph. ii. 16.

2. By breaking down the wall of partition; ^I was, the ceremonial law, which he put an end to ^ his death, Eph. ii. 15.

3. By begetting in their hearts, by his Holy Sfii-rit, a dear and entire love one towards another. 1* in his ministry he preached it, and pressed iU se If his grace he works it. This was a great matter «ta fi rst accomplished. Now he that hath reconciled t? enmity, and made peace, can certainly reconcile tr other, for none was ever g^reater than it: tktr amongst ourselves are nothing to iL Let us aff K ourselves to him then, and pray **for the peace (^ Jerusalem ; they shall prosper that love thee.*'

Pray—That the wall of partition may be brelQ down—with in, without; unwarrantable, nnscriptsa! impositions without; and uncharitable, anchristai dispositions within.

Pray—^That by his Spirit and grace he woald \M and join us together in brotherly love, which b 'k bond of perfectness. Something hath been doe-and is in the doing, towards it; all other names b^ aside—^this one taken up—the united brethren. Fv-merly a book called the Protestant Reconciler m publicly burned; now the king* declares himself soci

III. Christ is our peace within ourselves, id oei own bosom.

We commonly call this peace of conscience. ^ is an inward, sedate, composed, cbeerfol fnat ^ spirit, at all times and in all conditions. Nov.tif blessed Jesus is this also; if the first, the third. ^ it is the result and product of it When all is c\as between us and heaven, how can it be bnt there me^ be joy in the Holy Ghost, or if not that, yet, howf*?^

• William la

WHAT CHRIST IS MADE TO BELIEVERS.

35

Gtce, q^uietness ? The noise of trouble is withoat, icah ▼. 5. ** This man shall be the peace."—^His ing man laid the foandation, Heb. this man, viz. the jstrious person described in v. 4. He not only gives ace, as a legacy, but is the peace.—Therefore, if want peace, we must go to him. If we have it, us give him the praise. It is called rest, and to n we must come for it. Matt. xi. 28, 29.

SERMON XII.

CHRIST IS OUR PASSOVER.

1 CoR. V. 7, 8.

w even Christ our patsover it sacrificed for us: let us therefore heep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with theunleavenedbreadof sincerity and truth.

IE RE are two things in these words :

Che one a doctrinal position or assertion, containing

it the marrow or sweetness of the whole gospel: yr even Christ our passover is sacrificedfor us. The other a practical inference drawn from it,

way of use and application : Let us therefore keep 3 feast, &c. The former branches itself into three propositions:

1. Chnai \s OVLT passover.

2. Christ our passover is sacrificed.

3. Christ our passover is sacriOced/or us. So also doth the latter:

1. Therefore we must keep the feast.

2. Therefore not with old leaven, nor with the leaven malice.

3. Therefore with the unleavened bread of sincerity H truth. Here were work for many sabbaths. I all be brief on each.

Under the first head, the doctrine is,

I. Christ is our passover.

The passover was a yearly feast among the Jews,

•pointed of God in remembrance of the destrojring

igel passing over the houses of the Israelites when

e first-born were slain in the houses of the Egyp-

ins. Now Christ is not the feast, but forasmuch

there was a command about a lamb, called the ischai lamb, concerning which there were sundry tes and ceremonies enjoined to be observed, }sos Christ is that lamb, that paschal lamb, called r a figure here, the passover. That lamb was a type ' Christ. He is our paschal lamb, John i. 29. Behold e Lamb of God, as John the Baptist said, pointing

him with his finger.

Now, a lamb was the fittest creature that could ; to be a type of Christ, both in respect of harm-ssness, and also of usefulness. None more patient,

none more profitable, than a lamb. So Christ, Isa. liii. 7.

But it may be asked, what kind of lamb is referred to?

I answer. It was a male lamb, to note his vigour and strength. And it was a lamb without blemish, signifying his absolute purity and perfection, 1 Pet. i. 19. In Christ there was no defect or distortion* no spot or deformity. So also it was a lamb of a year old; in the Hebrew it is the son of a year; a lamb in its prime, as we say. Now our Lord Jesus died in the prime of his age, between thirty and forty.

What, it may be inquired, was to be done to the lamb?

It was to be separated from the rest of the flock, and kept apart four days before. So Christ was chosen out of the people, and set apart from all eternity in the decree and counsel of God, to be a prince and a Saviour. It was also to be killed. So was Christ, he must die not a natural, but a violent, death, not in his bed but upon a tree, by the hand of violence ; and that death of his is our life. Besides, the time of killing it was in the evening. So Christ suffered in the evening of the day, about three o'clock, at the time of tlie evening sacrifice. And he suffered in the evening of the world, 1 Pet i. 20. Towards the latter end of the fourth day, that is, the four thousandth year from the creation.

But the main matter was, what they were to do with the blood, and with the flesh. As for the bones, they were commanded not to break one of them; which was accordingly fulfilled literally in our pass-over, John xix. 33—36. signifying, that notwithstanding his dying, he remained still able to save, even to the utmost.

As for the blood: they were to put it into a basin, with a bunch of hyssop to sprinkle it upon the doorposts of each house ; and when the destroying angel came to destroy where the blood was, it was a warning to him that there was no first-born to be meddled with in that house, and so he passed them over.

Now our passover is Christ. And,

1. The death he died was a bloody death; and it was well it was, for without blood there could be no redemption, no remission.

2. This blood of his we are to sprinkle by faith upon the door-posts of our souls, that is, we are to make a believing application of it to ourselves: who loved me and gave himself for me. We are commanded to do this; it is our duty to do it; we sin if we do not do it. We must believe that he is both able and willing to save, to save us, thee and me, and thereupon to close vrith him as our Saviour.

3. Wherever this is done the destroying angel, that is, the justice of God, the curse of the law, the divine threatenings, the divine executioners, the avengers of blood, have nothing to do; the blood atones and pacifies. Here dwells a believer, one that

.16

APPENDIX.

hath an interest in Christ, not in common only, but in special; away, away, meddle not here.

Now is this done, brethren ? is Christ your pass-over ? is his blood sprinkled on your souls ?

If not, sprinkle it quickly; yon know not how near the destroyer may be. Death may be, perhaps, at the next house.

If it be done, in God's name take the comfort of it, Rom. Tiii. 1; v. 9. Also, make it appear it is so, by your loving him, and living to him. The blood was to be upon the door-posts, visible to all that passed by, Rom. x. 10. But,

As for the flesh : they were to roast it, and when they had done, to eat it with bitter herbs, with their loins girt, and their staves in their hand.

Now all this had a spiritual meaning in it: our passover is Christ.

1. The roasting signified his inexpressible sufferings which be did undergo at his death. Was ever sorrow like his sorrow.

2. Our eating of it is by believing. Faith feeds upon Christ dying. As the mouth eats meat when it chews it, as the stomach receives and digests it, whereby the body is nourished and strengthened; so the believing soul feeds npon Christ See John vi.

Once eating in a man's life doth not do. We eat often; so we must be often feeding by faith upon Jesus Christ: yesterday's meat will not do to-day's work.

3. They were to eat it with bitter herbs. Those bitter herbs to us are godly sorrow for sin : they that truly believe are penitent, they also mourn for sin, Zcch. xii. 10. If you believe, and have never mourned for sin, suspect that faith. It is said the herbs were made into a thick sauce, to mind them of the clay that they made bricks with.

4. They were to eat with tiieir loins girt, and their staves in their hands ; which is the posture—of servants, girt for their work, Luke xii. 35, 36. We should be ready to every divine call, Ps. xxvii. 8. And—of travellers fitted out for a journey. They were out of Egypt, bound for Canaan, but a wilderness was in their way; so we are travellers to the heavenly Jerusalem. " Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin that doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus."

II. Christ our passover was sacrificed. The Jews, by God's appointment, had several sorts of sacrifices or offerings. Some were bloody, as their burnt-offerings, peace-offerings, sin-offerings, trespass-offerings. Others were unbloody, as their meat-offerings, drink-offerings, of flour, wine, oil, &c.

Now Christ our passover was a bloody sacrifice ; his life went for it; he made his body an offering.

he made his soul an offering, and the design ttevtf was to make peace.

III. Christ was sacrificed/or «#•

Not only for our good, to set before as an twiA pie, but in our stead. By right we shoald bn* been sacrificed; No, saith he, let me betbesacrigt and let these go their way. We are the Isaacs^ )e the ram. O what love was there in this! ham sIioiM it for ever engage our hearts to him !

Under the second head the doctrine is.

I. Therefore let us keep the feast.

What feast ? Not the feast of Easter ; we kiwvr* snch scriptural institution ; each sabbath day i« * t Easter day; a day sanctified, and set apart for tire membrance of our redemption finished by Clir^ on his resurrection day, the first day of the week.

But there is mention made of Easter in Acts m.^ I consider that the Jewish passover is oieant .* fcTr is not likely Herod should owe such respect to i Christian festival. -

But the keeping of Easter is ancient in the charck I answer, It was so, but the Scriptarea are nN>^: ancient

Not the feast of the Lord's supper ; thoa^b. h ^ true, that is a feast, and a feast upon a sacrifice, as/ a feast that we ought all to keep, and to keep as k?t appointed; we are guilty of a sin of omissioe' we do not. But,

By the feast here, I understand, rather, the vb^: course of our conversation in this world; it is b'rt one word—let us feast it then; that is, let us ic^i heartily and plentifully upon this blessed Lamb, b^ poorly and sparingly. We onght every day to fe&< our souls upon Jesus Christ; upon his merit \l. righteousness, upon his flesh and blood spiritoaL't. upon his word, his promises, the manna, the biddn manna. I say, every day, by fresh acts of farf^ Cant V. 1,2. Not on sabbath days only, or sam ment days only, but etery day —it is oor own fac^ if we do not, Luke xvi. 19. And, which fol}ov« upon the former, let u% feast it, that is, rejoice in t^ Lord always, Ecrl. x. 10.

Mirth is two-fold. There is vara, earmal wfi(< expressing itself in vain, frothy discoarsc, jokr: and jesting, which are not convenient, in yoolbfei frolics, drinking, and dancing; enough of this, as-' too much, every where.

There is. also, sober, serious, holy mirik ; spuitas^ joy, called joy in God, terminating in him as tV immediate object of it; and this the word cslts t> again and again, Phil. iii. I ; iv. 4. It stands i: opposition to a lumpish, heavy, drooping, mehf-choly spirit and behaviour, which prevails oftenti?'^ even over the best, but they should chide themst-l^ for it, as David, Ps. xlii. and xliii. Consider,

1. A sorrowful frame of heart is a grief to <>■ Spirit of God, whose ofllce it is to comfort us.

WHAT CHRIST IS MADE TO BELIEVERS.

37

discourages standers by, lays a stumbling block— as the evil spies.

3. It is weakening to ourselves. If tbe joy of the liord is our strength, Neb. viii. 10. as oil to the wheels, then a contrary frame of spirit causes us to drive heavily in duty. Remember but this one word, and believingly apply it, Christ our passover is sacri-fictd for us, and see if it will not thence .follow— therefore let us feast it. O how glad were the poor Israelites to be gotten out of Egypt! At passover time they made all outward shows imaginable of great joy and rejoicing.

II. Therefore not iviih the old leaven^ neither with the leaven of malice and wickedness. Allusion is here made to another of the appointments at the Jewish passover, which was, that they should eat no bread "with leaven in it during all the seven days that the passover lasted: and very strict they were in it, searching with candles, cursing themselves if they knew of any crumb kept, or hidden any where.

Now this the apostle applies here to naughty persons ; he writes to have the incestuous church-member cast oiit by the censure of excommunication. Why so? Because he is like leaven, and leaven will spread, I Cor. v. 6. Guilt is infectious, therefore put him from among you. It ought still to be so amongst those that own Christ for their passover, 2 Thess. iii. 6.

He applies it also to naughty things, malice and wickedness. Those that call Christ their passover must not be mtdicious^ must not be wicked. Malice is inveterate anger, and wrath, and hatred towards any person. Away with it, it is leaven, it sours the spirit of him in whom it is; sours his duties, God cares not for them. No leaven was to be mixed with any sacrifice, Lev. ii. 11. Malice sours the converse, exposes to manifold temptations, Sph. iv. 26, 27. It makes a man in God's account a murderer, 1 John iii. 15. Therefore, I beseech you all, as ever you expect benefit by Christ's sacrifice for you, purge out this leaven, Eph. iv. 31, 32; v. 1.

So likewise for wickedness. This is a general word, including all manner of allowed wilful sin; away with it, 2 Tim. ii. 19. There is good reason why you should. Is Christ the minister of sin ? Did he die to obtain leave and liberty for us to live in sin ? God forbid ! We cannot think so, but rather the contrary, 2 Cor. v. 14, 16. 1 Pet ii. 24.

III. But with the unleavened bread of sincerity and truth. There is another thing compared in Scripture to leaven, which all they that keep the gospel pass-over must put away, and that is, hypocrisy, Luke xii. 1. Away with it, it will spoil all.

We must not be hypocrites, nor do any thing we do in hypocrisy; even disciples must beware of this. It is the cry of the world against us that we are such, but let us approve ourselves to God that we are not sucb, and then no matter.

We must not have a form of godliness without the power.

Nor a name to live without being alive indeed.

We must not do what we do to be seen of men.

We mu9t not draw near to God with our mouths, when our hearts are far from him.

We must not make clean the outside and be careless what is within.

We must not look one way and row another, as Jehu did.

Suspect this evil; search for it; watch and pray against it. Contrary to all this is sincerity and truth; they difi'er like shadow and substance, like the picture of a man and a man.

It was the saying of one,—I know no religion but sincerity, John i. 14. It is the condition of the new covenant, Gen. xvii. 1. It will be our comfort and joy, 2 Cor. i. 12. Our strength and preservation, **Tbe integrity of the upright shall guide them,*' Prov. xi. 3. " Let integrity and uprightness preserve me, for I wait on thee," Ps. xxv. 21.

SERMON XIIL

CHRIST IS OUR PORTION.

Lam. iii. 24.

The Lord is my portion, saith my soul; therefore will

I hope in him.

There are several sayings in Scripture, both which men have said to their souls, and which their souls have said to them.

1. Which men have said to their souls.

Bad men— Soul, take thine ease, Luke xii. That was a naughty sayirrg.

Good men—chiding sayings— Why art thou cast down, O my soul ? Ps. xlii. and xliii.

Comforting sayings— Return unto thy rest, O my soul, Ps. cxvi.

Exciting sayings— Bless the Lord, O my soul, Ps.

«•. cm.

2. Which their souls have said to them.

Among the rest, this is one. The Lord is my portion, saith my soul; therefore will I hope in him. Where we have two things :

I. A doctrinal position or assertion. The Lord, that is, the Lord Jesus is a believer's portion.

II. A practical inference ; Therefore will I Itope in him.

In this method I shall handle it.

1. For the doctrine—The Lord Jesus Christ is a believer's portion.

I shall show, 1. The meaning of the word.

2. What in Christ is that portion; and,

APPENDIX.

For the firtt, — The meaning of the word. The word portion is sometimes takeu for a piece or part of a tiling, be it a less part or a bigger part

Sometimes not for a part but the whole. We call our all our portion ; all we have to trust to, to live upon. Such a one hath so much, or so much for her portion; provision made for her by her father. Now our heavenly Father hath made comfortable provision, set by a competent portion for every child of his, and that portion is Christ. He hath not divided Christ among them, given a part of him to one, and a part of him to another. Is Christ divided ? No ; but he hath given him all, all wholly and entirely to each one of them, so that each one may say, all Christ is mine, mine to all intents and purposes.

" The Lord,'' said the Psalmist,'' is the portion of mine inheritance," Ps. xvi. 5. Instead of lands and livings assigned to us, he hath assigned Christ to us, as the Levites and priests were to have no other inheritance than the Lord, Numb, xviii. 20. So it is now. Wc arc heirs of God, Rom. viii. 17: His testimonies are our heritage, Ps. cxix. 111. Such a promise as that, Heb. xiii. 5. is better worth than a thousand a year; ** I will never leave thee nor forsake thee."

The Psalmist adds,—" and of my cup," alluding to feasts, where each one had his mess of meat set by his cup-side, and that was his portion for that time, Gen. xliii. 34. 1 Sam. i. 4, 6. Now, the Lord is the portion of every good man^s cup, the mess he is to feed upon ; and a worthy mess he is, his flesh is meat indeed, and his blood is drink indeed. Wicked men have a cup too, and the portion of a cup ; and what is it ?— ** Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest; this shall be the portion of their cup," Ps. xi. 6. O fear and tremble lest this be your cup and your portion.

For the second, — What in Christ is a believer's portion ?

All that he is, and all that he hath, both as God, and as God-man.

1. As God. All his wisdom, and power, and goodness is theirs. I say theirs, to be employed for their best benefit and advantage.

2. As God-man; as Mediator.

His merit and righteousness is theirs for justification ; his blood for reconciliation ; his sufferings and death to make atonement.

His Spirit and grace are theirs for sanctification ; of his fulness they receive, John i. 16.

His comforts are theirs, to revive and refresh them when they are sad and drooping, Isa. 1.4. When the three young men were in the fiery furnace the Son of God was there; as, at another time, with a handkerchief wiping off sweat, and blood, and tears.

His word is for their guidance and direction in

all their doubts and difficulties, like the pillar of cloud and fire.

His presence is theirs, for their preservation ud protection in all their perils and dangers. Gen. xt. 1.

His crown, and throne, and kingdom are tbein, eternally to reward them. Rev. iii. 21.

For the third,^ What hind of portion is Christ ?

In general, he is a toorthy portion—allosioD to 1 Sam. ]. 6.—that is, a dainty, delicate portico, excelling all other; none like it, worthy of all acceptation, that is to be readily accepted of, and closed with by each of us as soon as offered.

But in particular he is,

1. A soul portion^-as here. He is my portion, saitb my soul. The portion of my hearty Ps. Ixxiti. 26. of my spirit, my inner man. The body with man; people is well provided for, hath a large prntioo, whose soul in the mean time hath just nothing. .4h poor soul! the beily full, Ps. xvii. 14. the bami full, Luke xii. 19. the coffers full, but the soqI empty and unprovided for. The rich man was clothed, Luke xvi. 19. These were bis pood things, V, 25. his portion. Christ alone can be a sool's portion, because he alone can answer the necessities and needs, the desires and expectations, of a soul. Four things we want, which the whole creatioo bath not for us, but he hath them all, and hath them abundantly, 1 Cor. i. 30.—wisdom, righteousness, sanctification, and redemption.—Concerning the fiTsiy wisdom. Job makes hue and cry, and returns answer, nonest inventus —if cannot befomnd^ Job xxTiii. 12, 14—28. The same is true of the rest Bot in Christ they are to be had.

2. A sufficient portion. There is enough in him. enough and enough ag^in to make ns all happj. Merit enough, Spirit enough, grace enough, gioij enough. He if £1-Shaddai—God tbat is enoogh, Gen. xvii. 1.

3. A satisfying portion. The soul that hath hin will own and acknowledge it hath enough, Ps. cxvi 7. There is many a man who hath plentiful provision for this world, and yet is still thirsting afWr more; like the daughters of the horseleech, cryinf, Give, give, Eccl. v. 10. The reason is, God never put it into them to be our portion ; if he had they should have satisfied; but he hath put it into Christ to satisfy, John iv. 13, 14. Not but that there ait still desires after more, yet there is satisfaction with what is, nay, ** They shall be abundantly satisfied with the fatness of thy house," Ps. xxxvi. 8. " As for me, I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness," Ps. xvii. 15.

4. A sweet portion—exceedingly pleasant asd delightful. It doth not' only satisfy the soul tbat hatli it, but fills it with joy unspeakable, and foil of glory, Ps. xvi. 5, 6. It is a Canaan portion, which was a land flowing with milk and honey.

WHAT CHRIST IS MADE TO BELIEVERS.

39

How sweet is tbe knowledge of Christ and gospel mysteries to the understanding part! Phil. iii. 7, 8.

How sweet are the communications of his love and favour to the affecting part of the soul! Ps. iv. 6, 7. Cant ii. 3.

5. A suitable portion. If it were not suitable it iirould not be sweet; if not proper not pleasant. All the comfort of marriage depends upon suitableness. Christ is a meet-help. Gen. ii.

C. A sure portion. We cannot say concerning nny portion we have in this world, it is a sure portion. Many a child that hath thought himself or herself secure enough, that their portion hath been in good hands, in process of time, it hath proved otherwise, either through death or deceit, or some miscarriage or other. But a Christian's portion, which is Christ, is to be sure in a good hand, Isa. Iv. 3.

A part in Christ is, therefore, a good part, nay, the best part, because it cannot be taken away from us.

^^ One thing is needful: and Mary hath chosen that good part, which shall not be taken away from her," Luke x. 42.— thatt not is a sweet word, and because Truth hath said it, I am bound to believe it.—" It shall not be taken away."

It shall not while we live. The gifts and calling of God are without repentance: it is secured by the promise, and oath, and power of God.

We shall not waste it ourselves, as the prodigal son did his, and Adam his.

Neither men nor devils shall wrest it from us, John X. 28. It implies they will be trying, and endeavouring, but in vain.

// shall not when we die. If other portions be not taken from ns, we must from them; but '* I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

Tt shall not to eternity. It is a lasting, everlasting portion. " God is my portion for ever," Ps. Ixxiii. 2G.—for ever—a sweet word.

II. We notice the inferences to be drawn from hence, and the improvement we are to make of it.

1. Then it follows that Christ is a rich Christ, who hath wherewithal to portion such abundance of people, as in all ages and generations have been portioned by him. The apostle calls it the unsearchable riches of Christ, Eph. iii. 8. He is a bottomless mine of merit and spirit; a boundless ocean of righteousness and strength ; a full fountain of grace and comfort In him are hid all the treasures of ivisdom and knowledge. That may be said of him that can be said of no other, he hath a store that can never be emptied. O how should this endear him to us! how shoald it draw out oar thoughts and

meditations into holy adonngs of him! as Cant. v. 9, 10.

2. Then all that are true believers are really and truly rich people. I do not mean rich in the world; they are many of them far from that, poor day-labourers, poor servants in poor families; but I mean, rich towards God, rich in his account and esteem, Luke xii. 21. Jam. ii. 5. We read in Luke xvi. of a poor beggar called Lazarus, a godly man. And was he indeed poor that, when he died, was carried into Abraham's bosom ? Would you choose his condition, or the rich man's ? We are bid, Ps. xlviii. to walk about Zion. So walk about a believer's portion—count his bags, his coffers, his fields; tbe grace he hath, the peace, the hope he hath ; and then tell me, if he be not a rich man. Job was once the richest man in the world, but on a sudden all was gone.—No, his grace remained with him, his patience, his faith, his hope.

3. Then how much doth it concern us all to make this portion ours.

May we do so ? We certainly may, each of us.

But how ? By a sincere, hearty, deliberate choice of it. Choose it, and thou shalt have it. Thus Mary did, Luke x. 42. " Mary hath chosen the good part''

Now choosing one thing implies refusing another.

We must refuse every thing else that you can name, and say of it, this is no portion for mc.

As, the pleasures of sin are not; a merry, jovial, sensual, flesh-pleasing life, is not; merry company is not; wine and music are not; strong drink is not; rioting and drunkenness, chambering and wantonness, are not. Away with these then, they are no portion for thy soul.

And, the riches and honours of the world are not; gold and silver are not; houses and lands are not; mammon is not; preferment is not: therefore covet them not, sit loose to them, live above them.

Further, our own merit and righteousness is not. It is a garment too narrow to cover us, a bed too short to stretch ourselves on ; therefore we must deny it, not trust to it, not rely on it

What then must we take to ?

To Christ, and to him only; choose him: that is, we must cordially accept of him upon the terms on which he is offered ; come to him, roll ourselves upon him, assent and consent to his laws and government, saying, None but Christ, none but Christ. None but Christ, to justify, sanctify, rule, save me. None but Christ, to be my Prophet, my Priest, my King. It is a sign God has chosen us for his portion, when we have chosen him, Deut xxxii. 9. Zech. ii. 12. Thus Moses, Heb. xi. 24—26. Here was, first refusing, then choosing; he weighed both in impartial scales, and upon mature deliberation took to that which he believed best Something of that kind must be done in like manner by each of us. Though we have not such great things to refuse as he had, yet if we refuse

APPENDIX.

what we have, and choose Christ, he becomes onr portion. Now is this done ? have we thus refused, have we thus chosen ? If we have, blessed and happy are we ! If not, do it quickly, do it this day, do it now. Let thy soul say, Lord Jesus thou art, and shalt be, my portion; let others choose as they list, my sister Martha as she pleases, to be cumbered with much serving^, this is my choice. Tell God so, as David, ** Thou art my portion, O Lord,^' Ps. cxix. 57. John xxi. 15.

There are four sorts of persons, who should especially hearken to this motion.

(1.) Those that are young. The days of your youth are the days of your choice, your choosing days. Now choose Christ, Eccl. xii. 1.

(2.) Those that are poor, and low in the world. Thy father perhaps left thee but a small portion, it may be, ten or twenty pounds ; it may be, fifty or a hundred pounds; aye, but thy heavenly Father hath provided a rich portion for thee. He hath given his Son to be thy portion, and wilt thou say, I am well as I am, I will have none of him ? The less we have on earth the more need there is to make heaven sure; lest we should be doubly poor, poor here, and for ever miserable.

(3.) Those that are convinced, whose eyes are in some measure opened, whose hearts God hath touched. You are specially concerned, for if you fail of Christ for your portion, when almost persuaded^ not far from the kingdom, how sad will it be! to go to hell by heaven's gates, like the foolish virgins! Therefore choose, choose, I beseech you.

(4.) Those that have children. Gen. xvii. 7. I will be a God unto thee, and to thy seed—by entail—upon the same terms.

5. Then if Christ be our portion, and we can make out our title upon good grounds, and that we have thus chosen, then it is our duty to hope in him; as here, '* Therefore will I hope in him," rely upon him, trust to him. People are used to do so in that which is their portion. I have a hundred pounds, says one, to live upon ; another, I have two hundred; if the worst come to the worst that will maintain me. Is Christ thy portion ? Nay, but is he so indeed ? Thou hast then enough to live upon. If he be thy portion, he may well be thy hope, thy refuge.

A refuge—i4* to the things of this life. Thou art well provided for, thou shalt want no good thing, Ps. xxxiv. 10; cxlii. 5. If all thy creature-comforts should fail, thou mayest rejoice in thy portion, which fails not, Hab. iii. 17,18. As David, when all was gone, ** he encouraged himself in the Lord his God," 1 Sam. XXX. 6.—though flesh and heart fail. Suppose a traveller robbed, all about him taken away, yet if he has more at home, if his portion be safe—if his cisterns be drawn dry, yet if the fountain is flowing— he can rejoice. So should Christians rejoice in their portion.

A refuge— As to our everlasting amdition, 1 Cor. XV. 19. Wo have hope in this life, bat not in this life only. When we die all our other portions leave as, Ps. xlix. 17. and if we have no Christ to take to, how sad will it be! But if he he thine, fear not, thoa mayst rejoice in hope of the glory of God. " Whj art thou, being the king's son, lean from day to day T 2 Sam. xiii. 4.

6. Then we should carry it as those whose sonJs can say the Lord Christ is their portion.

In all holy obedience before him, Ps. cxix. 57. fearing to offend him, caring to please bim. For though it be not possible to lose the portion, it is possible to lose the comfort of it.

In a holy contempt of all other things in comparison with him. How high do some women carry it that know they have a great portion—^they spend accordingly. So should we,—^this is worthy. Col. i. 10. Remember, thou art a King's son. And we should carry it in holy joy, and cheerfulness of spirit, Phil, iv. 4.

SERMON XIV.

CHRIST IS OUR PROPITIATION.

1 John iv. 10.

And sent his Son to be the propitiation for our situ,

John, the beloved disciple, breathes nothing so much as love throughout this epistle. He gives us here a superlative instance of love—not oors to God, but God's to us, in sending his Son to be the propitiation for our sins.

DocT. That Jesus Christ, the Son of God, is sent of God, to be the propitiation for oar sins.

Show, I. The meaning of this.

II. What kind of propitiation Christ is.

III. What we learn from it.

I. Explain the meaning of this.

Propitiation is a hard word, but few understand it. It is used but thrice in all the New Testament,— here, I John ii. 2. and Rom. iii. 25. The latter word is used, Heb. ix. 5. and there translated the merry-seat,—" And over it the cherubims of glory shadowing the mercy-seat,"—^tfae propitiation.

1. In that sense it is true, Jesus Christ is our mercy-seat.

Now the mercy-seat was a broad plate of pure gold laid upon the ark, in which were the two tables of the law, for a covering to it, just as long and as broad every way as the ark was; haying above it the two cherubims with their wings stretched oot, between which was the Shechinah, or the manifestatioQ of the presence and glory of God, who is said tu dwell between the cherubims. See Exod. xxt. 17.

WHAT CHRIST IS MADE TO BELIEVERS.

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^. Now this mercy-seat was a type of Christ, he is our mercy-seat.

As that was of pure gold, so he is pure and per« feet and without sp(9t.

As that was just as long and as broad as the ark or coffer in which the law was, so Jesus Christ, by the obedience of his life, did fully answer to all the commands of the moral law, without failing or offending in the least tittle; just as long and as broad ; and by the obedience of his death did fully perform all that was required by the mediatorial law laid on him by the Father.

As that covered the ark, and so was between the pure eye of God, dwelling between the cherubims, and the holy law put into the ark, so Jesus Christ comes between us, as sinners and transgressors of the law, and the wrath and vengeance of God due to us. It is therefore called the mercy-seat, because it is the blessed medium or mean of divine mercy towards us, Heb. viii. 12. The same word implying, it is through Christ alone as our mercy-seat.

'2. It hath another signification— propitiation; which is as much as propitiatory sacrifice. Sacrifices among the Jews, by God's appointment, were of several sorts, with reference to the design and end of offering them. They were especially of four sorts:

Some were merely to honour God: those were called burnt-offerings, because the whole beast was burnt.

Others were, when something was wanting to obtain it: those were peace-offerings, peace including every good thing.

Others were, when some mercy had been obtained, to give thanks for it; called thank-offerings, Ps. cxvi. 17.

Others were, to make atonement for sin, called sin-offerings and trespass-offerings, a bullock, or a sheep, or a goat, or the like, duly offered, was a means to make reconciliation for the sin of the offerer. Not that divine justice could be thereby satisfied, but the divine will and pleasure was thereby performed, and it sanctified to the purifying of the fleshy Heb. ix. 13. that is, continued to the offerer his right and title to all the privileges of the earthly Canaan, which by his sin he had forfeited. Now our sin-offering, trespass-offering, propitiatory sacrifice, is Jesus Christ: these all pointed at him ; they were the shadows, he is the substance, 1 Cor. 7. 2 Cor. V. 21.

II. What kind of propitiation, or propitiatory sacrifice, or sin offering, is Christ?

1. Jesus Christ is a propitiation appointed of God. He did not put himself upon it, but was called to it He that knew best what would please him, did himself set him forth, Rom. iii. 25. This is a great support to faith in our addresses for peace and pardon, Ps. Ixxxix. 19. He is the same that brought the ram to Abraham.

2. He is a propitiation accepted of God, Eph. t. 2. Therefore acceptable to him, because appointed by him.

But how do we know that he was accepted ?

There were ways formerly of testifying acceptance by sig^s, as by fire coming down from heaven and kindling the sacrifice. Lev. ix. 34. 1 Kings xviii. 38.

But this was done by two extraordinary ways:

The one, by a voice from heaven, expressly affirming it. Matt iii. 17 ; xvii. 5.

The other, by raising him from the dead. No other sacrifice ever was so; no beast, Rom. iv. 25.

3. He is a spotless propitiation. The beast that made atonement must be so; without defect, excess, blemish; else no acceptance, Lev. xxii. 20. Now such was he; conceived, bom, lived, died, without sin, 1 Pet i. 19. Heb. ix. 14.

4. He is a slain propitiation. Without blood there was no remission, and it must be life-blood. The beast must die, else it could not be a propitiatory sacrifice. Now Christ died to make atonement, Rom. ▼. 10; iii. 25.—in his blood. The death he died was a bloody death, most bloody.

5. He is a voluntary propitiation, a free-will offering. Such the beasts offered in sacrifice were not, they would have lived if they might; therefore bound with cords, Ps. cxviii. 27. Howbeit, the offerer was to be willing. Lev. i. 3. But here, the same was both the offerer and the offering; and both willing, John X. 18. Eph. t. 25. Ps. xl. 7, 8. With the same severity wherewith he checked the devil, persuading him to worship him. Matt. iv. 10.—he checked Peter, dissuading him from sufferings. Matt, xvi. 23. See Luke ix. 51: xii. 50.

Why then did he pray—" O my Father, if it be possible, let this cup pass from me?" Matt. xxvi. 39.

To show that he had the sinless infirmities of human nature, one whereof is, to fear dying: which, if he had been without, his yielding to it would not have been so strange. A shame to us to be so hack-ward in our duty to him.

6- He is a universal propitiation.

The only one—instead of all other sacrifices, though but once offered. The legal offerings were repeated often—yearly, nay daily, twice every day ; an evidence of their insufficiency. But Jesus Christ once only, and that once enough, Heb. ix. 25—^28; X. 11, 12. If a plaistcr will cure a sore at once laying on, what need is there of a fresh one. This condemns the popish mass, which themselves own must he repeated often.

It is of universal extent—to all that will accept of it. and close with it: '* not for ours only,*' that are Jews, his countrymen and kinsmen according to the flesh; but to the Gentiles also, all the world over, John iii. 15. the world, consisting of Jew and Gentile, Isa. xlix. 6. 1 John ii. 2. This is good news for us sinners of the Gentiles; if we sin, we

APPENDIX.

have an advocate, we have a propitiation; a sacrifice offered/or us.

It is of uniyersal extent likewise—to all sins, even presamptaous sins not excepted.

7. He is a complete propitiation. To a complete propitiation three things were required: a priest— an altar—and an offering.

If either of these were wanting there was no atonement. Now all these three met here in Christ.

The offering was his human body and soul, that is, himself as a man, Eph. v. 2.—His body, Heb. x. 5, 10. His soul, Isa. liii. 10. The same nature that sinned suffered.

The altar which sanctified the gift was not the cross, (what could the wood of the cross do towards that,) but the divine nature; the Godhead; the eternal Spirit, Heb. ix. 14. That was it that bore him up under his sufferings, as the altar did the sacrifice ; and that gave worth and value to them, to make them a price sufficient. Acts xx. 28.

The priest was himself the offering, as God-man. See the definition of a priest, Heb. v. I. *' Forever}' high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins."

Taken from among men. So was he.

Ordained, So was he, anointed, sealed—not without an oath, as Aaron, but with an oath, Ps. ex. 4.

For man. So was he; not for angels.

In things pertaining to God^ to offer

Gifts, first-fruits, thank-offerings. So he, now in heaven, presents our prayers, praises, alms.

Sacrifices for sins. So he, %U pi'ius — €U before, himself upon the cross.

8. He is a continual propitiation ; not continually to be offered, but of continual virtue and efficacy. We read often of the continual burnt-offering. The atonement made upon the cross reaches us now as fully as if he had died but yesterday. The last sinner that shall live to be reconciled and saved by him, shall certainly find the truth of this. That burthen of the 136th Psalm, concerning God's mercy, may bo sung also concerning Christ's merit,—it en-duresfor ever. There is a fountain of it, Zech. xiii. 1. We come,

III. To the application of this.

Show,l. What need there was of this propitiation, or propitiatory sacrifice. Might not God have spared his Son, and the Son have spared him? Wherefore was this waste? allusion to Mark xiv. 4.

It was no waste, the work of our redemption and salvation could not otherwise have been brought to pass, for ought we know.—To those that slight it, it is indeed waste.

We have sinned; have we not ? by omission— by commission^in thought, word, and deed. Where is the man, the woman, the child, that can say, I have no sin, am under no guilt.

If we have sinned God is anipry with us. h cannot be otherwise. All sin is a provocation u the pure eyes of his glory; it grieves him ; it vexs him; his holy nature is against it; so also is his righteous law, which forbids it, which threatens it, let the sinner be who he will, 2 Sam. xi. 27.

If God be angry, some coarse must be taken to appease and pacify him, it will not wear off of itself. There must be some propitiation, something to make atonement Now what should that be, Ps. xl. 6. Mic vi. 6, 7. This man bid fair, but it would not do. Nothing of our own, prayers, tears, alms, penaoces. pilgrimages, nothing of any one's else for as, will do. Ps. xlix. 7, 8. No, no; he is the propitiation, ke, and none but he.

Show, 2. What is to be done by as» that he may be our propitiation. I beseech you, hearken to this, for it is the main matter. Take away propitiatm if you take away our —as to any comfort we can hai? i in It.

In general, we must do it in like manner as tk guilty Israelite was to do, when be brought liij| bullock or his lamb to make atonement for what ke \ had done.

Now what was that ?

(I.) He was to lay his hand upon the head of tk beast. Lev. i. 4. So must we lay a haod of fattii upon Christ, making a believing application of hh merit and righteousness, each of us, to oarselves—to our own soul, and to our own sin;—who loved me, and gave himself for me; a propitiation for my sins. Without this there is no atonement.

(2.) He was to confess his sin, and to tell why lif brought his offering, Lev. v. 5. acknowledging if | he had his desert he himself should die, and not tbe bullock. So must we—as David, Ps. li. 4. as Job, | ch. xxxiii. 27. 22. as the prodigal, agg^raTating bis I fault against himself, Luke xv. with grief of heart I and shame of face, and this with tbe hand oi I Christ's head, Zech. xii. 10. Now how have «e ! done this ? do we use to do it daily, in ordinaij, ii i extraordinary ?

(3.) He was to comfort himself, and to go avaj rejoicing in the atonement made, and to sis do more: so must we, Ps. Ixxxv. 8. This is called rv-ceiving the atonement, Rom. v. 11.

Show, 3. What is like to become of as if this be not done, and if Christ be not our propitiation. We must each of us ourselves be made a sacrifice. It is usual in Scripture to set forth the judgments of God upon the wicked under this notion, Isa. xxxiv. 6. Jer. xlvi. 10. Ezek. xxxix. 17, 18. Hence God is styled a consuming fire, Heb. xii. 29. We are described as stubble. Now what work is there like to be, when fire and stubble meet, Isa. xxvii. 4.

Two things Christ suffered in being made a sacrifice: j

Pain extraordinary, in body—^in sotil.

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Siame extraordinary, in beings cracified without the gate,naked,between two thieves, scoffed at—^Now pain and shame in extremity, and eternal, is hell; and that is the portion of those that mast be their own sacrifice, Ps. ix. 17.

Pain in soul, from the gnawings of a guilty conscience, the worm that never dies,—Son, remember. In body, to be cast into a lake of brimstone and firq, into utter darkness, tormented, not a drop of water, Luke xvi.

Shame without; with wicked company—in the place of souls—God, saints, devils laughing; and all this eternal, Dan. xii. 2. Hear this, and fear, 2 Cor. V. 10,11. Yon that are delivered from all this, see the mercy of your deliverance by Christ your propitiation.

Show, 4. What must they do whose propitiatory sacrifice Christ is ?

(1.) They must sacrifice themselves, soul and body, to him for a thank-offering, Rom. xii. 1, 2. Ps. li. 17.

(2.) They must sacrifice their sins absolutely and entirely, for a burnt-offering, a whole burnt-offering, Luke xix. 27. They must be crucified as he was, Gal. V. 24. Crucifixion is a slow but sure death.

(3.) They must sacrifice their all, freely and cheerfully, for him, if thereunto called,—estate, name, liberty, life. As Abraham his Isaac, Gen. xxii. Rom. viii. 36. Compare this with Rev. vi. 9. Now how do we like this ?

SERMON XV.

CHRIST IS OUR FREEDOM.

John viii. 36.

If the Son therefore make you free, ye shall be free

indeed.

This Son here is, for certain, our Lord Jesus Christ; it can be no other; the Son of God, the Son of man, so as never any one was besides him.

That which is said here concerning him— the Son —or rather, which he says concerning himself, is,

I. That he hath a way of making people free, making himself over to them to be their freedom; If the Son make you free —this is implied.

II. That the freedom that he gives is extraordinary freedom ; those that are made free by him are free indeed, no other freedom is like it, none to be compared with it; ye shall be —this is expressed. The explaining and proving of these two together with the application, will be the work of this day.

I. Christ haih a way of making people free—he is their freedom.

Freedom supposes bondage. The people to whom this was spoken, could readily enough reply to him. We were never in bondage to any man, v. 33. It was not true that they said, understand them in what sense you will.—Bondage is two-fold:

Cot^oral, which is the bondage of the outward man; and.

Spiritual, which is the bondage of the soul.

As to the former; their fathers had been oft in sore bondage. Were they not so in Egypt to Pharaoh ; to the Philistines, and Ammonites, and Moa-bites, in the time of the Judges ? So for seventy years together in Babylon to Nebuchadnezzar ; nay were not they themselves at this very time in bondage to the Romans ? But as to the latter, which is spiritual bondage, concerning which our Lord speaks; they had never been otherwise than under that, V. 34. So that it was plainly the pride of their hearts; they were loth.to own their condition. So are others besides them. Rev. iii. 17. But whether we will own it or not, it is certain there is a spiritual bondage, which we are all under by nature, and from that bondage it is that Jesus Christ makes free.

We were born in bondage. Paul could say, in a civil sense, I was born free*; and so many of us say, but in a spiritual sense we cannot, for we were bom captives, prisoners, slaves. O that God would make us this day sensible of the misery of such a condition, that if we be yet in it, we may make haste out of it; and, behold, here is one who will help you out. If we be out of it, and are already made free, we may see what cause we have to be thankful all the days of our lives.

Have we not since sold ourselves to work wickedness, sold to &tf bondmen, 2 Pet. ii. 19.—overcome.

Three things are the cause of this bondage:

1. The guilt of sin. By that we are bound over to divine justice in a bond, the penalty whereof is eternal burning. Sinner, thou dost little think of this, but certainly it is so. Thy sins are thy debts, and they are bond debts, and the bond will be sued shortly; and there will be an arrest, and thou wilt bo cast into prison, if some course be not taken to prevent it, Luke xii. 58, 59. Now from this we are made free by the Son's dying for us upon the cross, whereby he paid the debt, and fully satisfied God's justice; and had his acquittance, when he rose again from the dead, Rom. iv. 25.

2. The corrupt nature, called the sin that dwells in us; the flesh, the old man. By this we are so fettered and chained to divers lusts and pleasures, that we are perfect slaves: the drunkard is a slave to his lust of drinking ; the wanton to his wantonness ; the covetous man to money. One owned he was a slave to tobacco; another said, when he began to love it, meaning, to be a slave to it, he left it And as to that that is good, there is no desire towards it; but quite the contrary; there is enmity and averseness. Just

APPENDIX.

as it was with the poor woman, Luke xiii. 11,16. she coald not lift up herself. When Satan hath bound the soal it is crippled. Now from this we are made free by the Spirit of Jesus Christ, as a sanctifier, renewing us in the whole man; breaking the power of indwelling sin, planting a contrary principle, Rom. vi. 14—19, 22.

3. The fear of death. Fear generates bondage, which bondage is more or less according as the thing feared is, and according as the fear prevails, in the measure and degree of it. Now we are all by nature subject to this bondage, through fear. Though it does not appear alike in all, there are few but one time or other have their qualms upon every apprehension of danger; though not every one to such an excess as Belshazzar, whose knees knocked each other, or as Herod, who feared lest John was risen from the dead.

From this we are set free by the same Spirit as a comforter, abating this slavish fear, and working holy boldness and confidence ; so that now the man can cheerfully look death in the face; can look God himself in the face, knowing be is a reconciled Father, Rom. viii. 15, 16. The death of Christ purchased this, Heb. ii. 14.' and the Spirit of Christ applies it to the soul. Let him be afraid to die that is afraid to go to heaven. But,

II. What kind of freedom is it? In general,

1. A freedom indeed, that is, real freedom, substantially free. It is no fancied thing, no dream. Many a man that ruffles in the world, and is the world's freeman, doth but seem free; really he is a slave, under the power of sin and the devil. But if the Son have made thee free, thou art free indeed — free from the guilt of all thy sins past, from the beginning of the world to this day; free from the power and dominion of sin, for time to come. It may tyrannize over thee, but it no longer reigns in thee, of choice and with consent; —free from slavish fear, causing bondage.

2. It is inward freedom. The soul is made free, the mind and conscience. Now the soul is the man, the better, the more noble part. If it be well with that, all is well.<—Though thy outward condition be low and mean, perhaps a poor servant, the drudge in the family, an apprentice to some hard master, working hard, and faring hard; no matter, if the Son have made thee free, thou art free to God, the Lord's freeman, 1 Cor. vii. 22.

3. It is costly freedom; it cost him dear that obtained it for us ; namely, the Son.

There are two ways of obtaining freedom for captives.

The one by force; fighting to procure it.

The other by price ; paying a sum of money for ransom.

Both these ways the Son obtained our freedom for us.

He paid a price for it to the Father, bougbt 'i out, even the price of his own most precious blood. 1 Cor. vi. 20. 1 Pet. i. 19. Less would not ser^c either that or nothing.

He fought it out with the devil, and death, and tk grave, and by strength of hand rescued us. It is true, himself was taken prisoner, but they coaU hold him but awhile. Acts ii. 24. Thus be is ma^ redemption, 1 Cor. i. 30.

4. It is comfortable freedom. Comfortable to us, that enjoy the benefit of it. It is attended vi'ii many exceeding great and precious privileges, wbic& should each of them be so many arguments with ci. if we are not free, to desire and seek it; if we are. to rejoice in it and be thankful for it Those that ar<> free of corporations enjoy many immanities a&3 franchises, which strangers are unconcerned in, for the having of which, they serve seven years. Bs: what are those to believers' franchises ? what ts those that belong to God's freemen ? And, which u more, they may be thine immediately, this vcn day, without seven years* service to obtain tfaeo. Allusion to 1 Sam. xvii. 25.

What are the privileges of the Lord's freemen!

In general they are of two sorts:

Those we have hy the way, now, in possession.

1. There are sundry evil things that we are free from:

(1.) The guilt of sin; which is taken away by tk pardoning mercy of God in the blood of Christ Even this, where it is denominated a man, a blessed man, Ps. xxxii. 1, 2.

(2.) The domineering power of sin; so that it is k> more on the throne in us, Rom. vi. 14. Though it remain, it doth not reign. It is as the Canaanltei were in Canaan, after the Israelites had conquered it; they were under tribute.

But some one may say, I find the power of sis great in me.

But art thou a willing servant to it, as formeri;! dost thou yield thy members? I hope not so« yoa reply; I can truly say, the evil I would not that! do, and though with my flesh I serve the law of sio. yet with my spirit the law of Christ. Then be of good comfort—the freedom is gradual.

(3.) The irritating power of the law ;—this is said to be the strength of sin, as water to lime, 1 Cor. xi. 56. Sin takes occasion by the commandment, Rom. vii. 8. If such and such things were not forbidden, we should have no mind to them; but now, when enjoying this freedom, it is otherwise. There is tbeo in the heart a dear love to the law of God ; the will consents to it, rejoices in it

(4.) The unscriptural commands, injunctions, and impositions of men in religious matters, wherein we have to do immediately with God. Not their cWi\ commands in civil things. We say not so, Rosl \ xiii. 1. Tit. iii. 1. Nor the scriptural commands in

WHAT CHRIST IS MADE TO BELIEVERS.

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Lcred tbing^s, as when they command days of public istin^ or thanks^^ing^ when there is occasion, be-Luse for this there is warrant in the word of God. be king of Nineveh proclaimed a fast, and the good LDg^s of Judah. But their unscriptural commands I the things of God, when they lay a necessity upon lose things wherein the gospel calls to liberty: in ich a case we are bid to stand fast in the liberty herci^ith Christ has made us free," Gal. y. I. Cor. li. 23. Herein the Pharisees were faulty; and see hat the Master says, Matt, xxiii. 9, 10.

(5.) The evil of afllictions : not from afflictions lemselves ; the best men have oftentimes a larger lare of those than others; but from the evil of them, *s. xci. 10. The evil of an affliction is the wrath f God in it. As much as there is of that in it, so luch there is of real evil. Now, by the Son we are reed from that wrath; his blood hath pacified it 'hat which afflicts is love, for our good, Rev. iii. 19. Icb. xii. 6—8.

(6.) The sting of death and the grave. Not from icalh itself, nor the grave itself, but from the ttinff f it. What that is, we read, 1 Cor. xv. 66. Now in is done away, therefore death is unstung; it nay hiss and frighten, but it cannot hurt.

2. There are sundry good things that we are free o.

(1.) We have freedom of access to the throne of ^race ; we may come thither as oft as we will, and itay there as long as we will. The oftener we come, ind the longer we stay, the more welcome we are, Eleb. iv. 16. Liberty of speech, free to speak our whole nind. It is through the Son, Heb. iv. 16. We would iccount this a privilege were it to the presence of in earthly prince or potentate. One said he would desire no more towards the making of him rich, than in interview for one hour in a day with his king.

(2.) We are free to all the promises in the whole Bible. Take which thou wilt, if Christ be thine, thou liast an interest in it, a right to it, and mayst comfortably plead it, as if named in it. This is clear Trom Heb. xiii. 6. a promise made to Joshua upon a particular occasion, yet we may say the tame.

(3.) We are free to the lawful and comfortable Dse of every good creature of God. This is certainly one thing wherein the Son hath made us free. For instance, in our good, 1 Tim. iv. 3—5. Some have thought, and taught, and themselves practised, otherwise ; but it is a mistake. They may as well revive and establish the whole law of Moses in those matters. The reason ceases, it is not such blood now that atones. It is true, in Acts xv. there was a temporary appointment with reference to their present circumstances, but it was but temporary, and those ceasing, the injunction ceased, Titus i. 16. We do not live now among Jews, likely to be oflTended.

Those we are to have at home hereafter in the other world.

No condemnation, Rom. viii. 1. No wrath to come, 1 Thess. i. 10. No Depart ye cursed. But a crown and kingdom that fadeth not away. All the Lord's freemen are heirs, heirs of God and joint-heirs with Christ, Rom. viii. 17. We are free to heaven now, every day, in our daily addresses, and we shall be free to the mansions there when we go hence, John xiv. 2, 3.

Uses. Hence we learn,

1. What a difference there is between one man and another, according as they are, or are not, in Jesus Christ.

Those that are in Christ Jesus are the Lord's freemen. The Son hath made them free, and they are blessed and happy ; they are more excellent ih^n their neighbours, upon all these accounts. Acts xvii. 11.

Those that are not in Christ Jesus are the devil's bondmen; rowing in his galley; tugging at his oar ; doing his drudgery, Luke xv. 16. 2 Tim. ii. 26. having first overcome them, 2 Pet. ii. 19. Amongst men, what a difference there is between a servant and a master, an apprentice and a freeman: With a great sum, saith the captive, purchased I this freedom. Acts xxii. 28.

2. How much it concerns each of us to examine, as to ourselves, which of the two am I ? Hath the Son made me free ? It may be known, and it were good for us to know.

Those that the Son hath made free, cannot but be sensible of a great change from what was to what is. Were the Israelites, think you, sensible when they were out of Egypt, and afterwards, when out of Babylon ? Those poor men that have been at Algiers in slavery to the Turks, and are comehome again, some by flight, some by exchange, some by ransom, (they come often to your doors,) ask them. Are they sensible of a change ? they will tell you. Aye. Canst thou say, I was darkness, dead, blind, captive; but now, I enjoy the light, I am alive, I see, I am free ?

They are endued with a free spirit. There is certainly such a spirit, and it is one of the excellent spirits, Ps. 11. 12. free to every good work, ready, willing, forward, Ps. cxxii. 1; xxvii. 8; cxix. 108. Not perfectly or universally so, but then it is free.

3. What is to be done that we may be made free ? There is no way but one, and that is, to apply ourselves to the blessed Jesus, the Son here spoken of.

Tell him thy sense of present bondage, thy desire to be made free, and thy consent to the gospel terms; tell him that thou art weary of sin's service, and art willing to be his servant, or rather freeman. Know for thy encouragement, he is sent on purpose. Isa. Ixi. 1. Compare Luke iv. 18. The gospel proclamation is like that of Cyrus, Ezra i. 1, 6. Could I assure all apprentices, servants, suppose all prisoners, galley-slaves, of freedom, how welcome would be the tidings!

APPENDIX.

4. WLat must they do that are made free ?

They mast own their deliverance and their deliverer with all thankfulness. The bells ring when the time of servitude is out, Ps. xvi. 16. Sing the song of Moses, Exod. xv. I. Compare Rev. xv. 3.

They must stand fast in their liberty, and press to be made more free.

They must promote and further the freedom of others. Tell them the difference you have found.

SERMON XVI.

CHRIST IS OUR FOUNTAIN.

Zechariah xiii. 1.

In that^ day there shall he a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness»

This fountain is the Lord Jesus Christ, concerning whom it is here promised, that he should be an open fountain, implying, till then he had been a fountain shut up, a fountain sealed. And so he was.

Now, 1. We are told here concerning the time when it should be—tn that day; that is, in the gospel day, the famous day of the New Testament, when God was manifested in the flesh, taking our nature upon him, and becoming incarnate. Then this fountain began to be opened. It was opened more and more after his resurrection, when the apostles went forth and preached the gospel to all the world. What was the tidings they brought ? Behold, a fountain opened; behold, a Redeemer, a Saviour; as the angel told at first, Luke ii. 10.

2. Concerning the persons for whose use this fountain shall be opened,—it is said, the house of David and the inhabitants of Jerusalem. Those were, first the nation and people of the Jews; to them first, God having raised up his Son Jesus, sent him to bless *' them, in turning away every one from his iniquities,'' Acts iii. 26. In all places where they came, they began with them, Acts xvii. 1, 2. But upon their refusal, they turned and opened it to the Gentiles, Acts xviii. 6,6. And it was well for us that it was so— The house of David and the inhabitants of Jerusalem now, are the Christian church, scattered far and wide, here and there, upon the face of the whole earth. Among them it is that this fountain is open, not elsewhere: The rest of the world knows nothing of it.

3. Concerning the intent and design of opening it, and that is.ybr sin and for uncleanness. That is a brave fountain indeed, that will wash from sin, and from uncleanness —that is,

From sin, which is uncleannciis, pailatiDg and defiling the soul, as dust or mire doth the body. Am.

From all sin, and particularly from that sis, which we commonly call the sin of ancleanDe». Seventh-commandment sins of all sorts. There j cleansing to be had even for them. And where ? At this fountain ; namely, with our Lord Jesus Christ, who is made unto us of God, amongst other thisp. ourfountain.

DocT. That the Lord Jesus Christ is our fooe-tain.

Show, I. Wherein.

II. What kind of fountain.

III. The application.

I. Wherein is Christ a fountain ? When it is said Christ is oar fountain, it hoids forth two things:

1. Fulness. A fountain is not like a cistern: t cistern may be full, but the fulness of it maj U emptied ; so may the fulness of a fountain too, bet then a fountain, or a spring, fills itself an^in imiBe-diately. So doth not a cistern. A cistern may \x full, but it doth not rise up and run over, as a fooi-tain doth, and that continually. For this rcasoG the corrupt nature in us is compared to a fonntm Jer. vi. 7.—bubbling up in vain thoughts, inordifitif desires, corrupt affections. Now in Jesus Chiis) there is a fulness, and it is a fountaio-falMss. Col. i. \9.fulness^-^aU fulness, and all fatness tArclf-ifi^, and by the good pleasure of the Father^

What is he full of?

The two things that our poor souls have most ncd of, towards the making of us happy.

Merit and righteousness for justification ; and

Spirit and grace for sanctification.

He hath merit enough; his merit is of infisH; value, suflBicient to take away all sin, Heb. vil 2& — able to save. And

He hath Spirit enough, to sanctify us tbroughoQl to break the power of every lust, to strengthen U519 every good word and work.

He is such a fountain as can open in us a foao-tain, springing up unto eternal life, John iv. 11 John i. 16.

2. Uses—fulness.

A fountain is of great use. What striving was there in Abraham's time, and Isaac's time, and Jacob's time, about wells of water. Gen. xxi. and xxvi. When Achsah was to ask a boon of her father Caleb. Crive me, said she, springs of water ^ Jndg. i. 15w Wert we to ask but one thing of our heavenly Father, tbere were reason it should be. Lord, give ns a fountaia. Why, blessed be his name, he hath given us ooe Not only, springs of water, useful for oar outward man, a land of springs, like Canaan, but a Christ, a Christ for our souls. A fountain of water is useful for three things : (1.) For quenching of thirst. How glad is the

WHAT CHRIST IS MADE TO BELIEVERS.

47

weary traveller, or labourer, of a springy of water ; Ihoagh it be but fair water. O, says he, it hath saved my life. The Israelites in the wilderness, when there was no water, what an affliction was it to them. When they had it, it was sweet as honey and oil, 1 Cor. x. 4.

Now this fountain is very useful for this purpose. Is thy soul athirst ? athirst for peace, pardon, life, salvation, for grace, strength? Here is a fountain for thee, come and drink, Isa. Iv. 1—buying frightens ; therefore, come freely. Thou art called, John vii. 37. Rev. xxii. 15. See the discourse of our Lord Jesus with the woman of Samaria, John iv. lO—14. Alas ! the most of men know not what this means—they are sensible of no need, and, therefore, of no desire, but, Ps. xlii. 1. "As t|ie hart panteth after the water-brooks, so panteth my soul after thee, O God."

(2.) For washing away filth. Water cleanses; we could not tell what to do without it—^to make oar bodies, our clothes, comfortable. This fountain also is cleansing. Sin defiles, leaves a blot, a stain, upon the soul.—It is uncleanness.

The guilt of it is so: from that we are washed by the blood of Christ, satisfying God's justice and making atonement; also purging the conscience— 1 John i. 7. Rev. i. 5. Heb. ix. 14.

The corrupt nature, which is the root and principle of it, is so, Ps. xiv. 3. From this the Spirit of Christ washes in the laver of regeneration. Tit iii. 4, 6. 1 Cor. vi. 11.

(3.) For watering the earth, and making it fruitful. They use to have fountains for that purpose in their gardens, to be ready in a dry season to fetch water to refresh the plants. Herein also Christ is our fountain. Did he not water us every moment, grace in us would languish and die, Isa. xxvii. 3. See Isa. xliv. 3, 4. Now it is the second of these especially that this text speaks of—Jesus Christ is a cleansing fountain ; we have need of him as such, for we are filthy and defiled.

II. What kind of fountain is the Lord Jesus. .As a cleansing fountain he hath these properties.

1. He is full, he hath enough wherewithal to cleanse us; merit enough, spirit enough. Under the law they had cleansing appointments as to ceremonial pollutions, but ours is beyond theirs.

They had blood, but it was but the blood of bulls and goats, and that in a bason only; but we have the blood of the Son of God, not in a bason, but a fountain full of it

They had water; one particularly called the water of purification, made of the ashes of a red heifer.

• In Flintshire.

1707.8, July 13. Went to visit at Newmarket. My wife and daughter with me. We called at Holywell. I was much affected to see a papist lotig in the well, praying and crosaing herself.

kept in a pot for the purpose. Numb. xix. 9. But that availed nothing towards taking away the moral pollution. The blood of Christ doth that. The papists, in imitation of this, have holy water; a mere vanity. They had also water in a brazen laver of vast extent, in Solomon's time, for the priests to wash in when they drew near to worship, 1 Kings vii. 23, 26. Compare 2 Chron. iv. 5. But what is all that to a fountain ? In this fountain we are to wash every day, especially when we draw near in duties of worship; Ps. xxvi. 6. *' I will wash mine hands in innocency: so will I compass thine altar, O Lord," —that is, in Christ's blood, which makes as if innocent.

2. He is a flowing fountain. It is of the nature of a fountain to flow forth; if it doth not flow, it is not a fountain. There are continual issues every day from the blessed Jesus, both for justification and sanctifi-cation, or we were undone. This was signified by the blood and water that came out of his side.

3. He is a holy fountain. We have a spring in this county called byname Holy-well,* but it makes none holy that go to it; it is well if it defile not some by the superstition of it; but here is a holy well indeed, and holy water indeed, that makes them holy, holy, that are washed in it. How unclean soever before, if washed with the grace of Christ that uncleanness is done away. We are made partakers of the divine nature, 2 Pet i. 4.—not in perfection at first, but by degrees, renewed more and more till presented without spot to God, Eph. v. 527—faultless, Jude 24. O the rare virtue that is in this fountain ; it makes a sinner a saint.

4. A healing fountain.

In John V. we read of a pool, called the pool of Bethesda, which had a healing virtue. This is the true Bethesda. Our uncleanness is like that of the leprosy, a disease; this cleanses, as Naaman by washing in Jordan, 2 Kings v.—as the leper in Siloam.

5. An open fountain. If it were of greater virtue than it is, and were shut up, what the better should we be ? No, it hath pleased the Father to lay him open. He is not an enclosed fountain, but a common fountain; as a common propitiation so a common fountain, 1 John ii. 1,2.—As common as the light or air.

Open and common to all persons, Jew and Gentile, high and low, rich and poor, bond and free; whosoever will may come.

Open at all times, night or day, summer or winter, John viii. 2.— early in the momingy John iii. 2. Nicodemus by night, and both found entertainment with him—Allude to Gen. xxix. 8. There is no stone to be rolled away.

Surely they have a zeal Tor God, hut not according to knowledge. We can scarce persuade people to pray in their warm closets. They pray, and pray long, in the cold water, and are reproached for it They shame us. Re9. MaUtuv Htnrfi Diary, MSS.

APPENDIX.

Open and free as to terms. We say—What is freer than a gift ? He is the gift of God, John iv. 10. the free gift, Rom. v. the unspeakable gift, 2 Cor. ix. 16. Though thou hast no worthiness, no matter, he is worthy. Cordial acceptance makes him ours. He forgives freely, Isa. xliii. 25.

6. The only fountain. Besides him there is no other, Acts iv. 12. We may think, perhaps, as Naa-man—" Are not Abana and Pharpar, rivers of Da« mascns, better than all the waters of Israel? may I not wash in them and be clean ?" 2 Kings v. 12. But no other fountain will do. III. The application, in four particulars. 1. Here is matter for thanksgiving to God, who, (1.) Appointed this fountain in the counsel of his ' will from all eternity, John iii. 16.

(2.) Opened it in the fulness of time, after it had been shut for four thousand years, Gal. iv. 4.

(3.) Opened it to us; to us of this nation, country, neighbourhood ; of this present age and generation. Here is matter of thanksgiving, that the gospel is not a hidden gospel to us, that it is yet day-time with us, that we are within hearing of the joyful sound.

(4.) And, specially, that he hath brought us to it, and washed us in it This is certainly the mercy of mercies,—** Unto him that loved us, and washed us from our sins in his own blood,'* Rev. i. 5. This is more than angels can say. When ten lepers were cleansed, only one returned to give thanks, Luke xvii.

2. Here is matter for conviction; and O that I knew what to say, and bow to order my speech, so that it might be convincing; but Elihu, my God is he that must do it. Convincing! Of what? Of your need of this fountain to wash in.—That which is unclean doth certainly need washing; but thou art unclean, I mean, thy soul, thy mind, thy conscience ; inwardly, spiritually. I am sure thou wast so by nature ; born in guilt and filth ; like an infant weltering in blood and pollution, Ezek. xvi. And art thou washed ? When, and how ? And by whom, and with what ?

I am sure, that every sin thou hast committed hath added to that original pollution, and hath made thee more and more filthy, Ps. cvi. 39. Matt xv. 19, 20. Even vain thoughts, Jer. iv. 17. So is the world also. Jam. i. 27. Nay, our best duties have their pollutions, Isa. Ixiv. 6. But there is one particular kind of sins, those against the seventh commandment, that is especially called uncleanness. And have we been in no sort guilty of that, neither in thought, word, nor deed ? That query of Solomon's i j a searching one—*' Who can say, I have made my heart clean, I am pure from my sin V* Prov. xx. 9.— Even those that are washed have need to wash their feet, John xiii. 10. 3. Here is matter for exhortation :

(1.) To that which is best To keep yonraeH clean, and to keep your way clean, which most W by taking heed thereto according to the divine wcitc, Ps. cxix. 9. Apply to the fountain.

(2.) To that which is next best If any polloUei happen, to make haste to your foantain, and vasl: speedily; I mean to the Lord Jesus, confessins. b^ wailing, believing. The sooner the better—&« ig the case of other dirt; allude to 2 Kings ▼. Go vash seven times. You that have never been wiih tk for mercy, for grace, have most need of all. F«l it and believe there is a fountain just by thee; allodt to Gen. xxi. 19.

4. Here is matter for encouragement. This sve^i promise hath relieved many a poor aoal that bati, been sinking.

(1.) That it is a fountain; therefore, naeray enovsk I merit enough. '

(2.) That it is an open fountain, not under Icri | and key, but free and common to all; none tv-1 cepted, that except not themselves by onbelief.

(3.) That it is to the bouse of Israel and the is- i habitants of Jerusalem; that is, all the members & the visible church.

(4.) That it is for sin indefinitely, and parties-larly for uncleanness.

SERMON XVII.

CHRIST IS OUR WISDOM.

1 CoR. i. 90.

Bui of him are ye in Christ JesuSy who of Gad a

made unto us wisdom.

This plainly and expressly proves what I afins concerning Jesus Christ, that he is made unto as cf God wisdom; not only that he is wise, naj wlsd>jc itself, r. 24. and Prov. i. and viii. but that he is made unto us wisdom, and that God made him so; that i>, God the Father, who first puts us into him. \^c were not born in him, but we are put into him bv renewing grace, as a graft or scion into the stock. and then he makes him to us wisdom. —So that here are four things asserted :

1. The original and fundamental prtvilege of all true believers; they are in Christ Jesus, Rom. viii. I.

2. A consequential privilege following upon thai; thereupon he is made unto us wisdom.

3. The sole author both of the one and of ibe other, and that is God, God the Father—of him, arr ye in Christ Jesus.

4. The scope, end, and design of this, v. 31. ikr.

he that glorieth may glory in the Lord.

DocT. That Jesus Christ is made of God wisdos to all true believers that are truly in faim.

WHAT CHRIST IS MADE TO BELIEVERS.

49

Show, I. How we are to understand this. II. What practical inferences may be drawn from it.

I. How are we to understand this?

1. Objectively, As he alone is^the object about "Which all true wisdom is conversant. Col. ii. 3. Wisdom is either divine or human, the wisdom of God, or of men.

He is the wisdom of God, as the power of God, 1 Cor. i. 24. because the divine power and the divine wisdom were never so manifest in any thing that ever he did as they were in Christ, that is, in the great work of our redemption by him. All his works are made in wisdom, Ps. civ. 24. Prov. iii. 19. The footsteps of it are to be seen in all the creatures, in the several parts and members, and their proportions, especially man, Ps. cxxxix. 14. He governs the world in wisdom, wisely ordering all events to the great end of his own glory, and his people's good: when we murmur we charge God with folly. Job i. But above all, in our redemption by Christ; in the contrivance of it, finding out such a way wherein righteousness and peace are met together, mercy glorified, and yet justice satisfied. In Eph. iii. 10. it is called the manifold wisdom of God, such as angels wonder at.

He alone is the object of all our true wisdom. There are other things about which wisdom is conversant, but none like Christ, 1 Cor. ii. 2. Phil. iii. 7, 8. Our chief wisdom consists in closing with that wise design of the Father, acquainting ourselves with it, assenting and consenting to it, acquiescing in it, John xvii. 3. So that if you ask, who is a truly wise man ? I answer, he that is truly a Christian, not that is barely called so, but that understands, believes, and acts as such, Dcut. iv. 6. They are called Wisdom's children, Luke vii. 35. The world counts them a company of fools, but God esteems them wise.

2. Effectively, as he is the author and finisher of all that in us which is^ true wisdom. Now, that is grace; grace is true wisdom, and nothing else is so. It is not wisdom to be wise to do evil, wise, as Abithophel was, to plot mischief; nor is it wisdom to be able to manage affairs dexterously and to advantage ; but wisdom is, to know Christ Jesus the Lord. Now whence have we this wisdom ? It is the Spirit of Christ that works it in us, Eph. i. 17.1 John V. 20. He is the author, Heb. xii. 2. Of his fulness we receive, John i. 16. His is the eye-salve. Rev. iii. 18. But, further, for explication—It may be inquired,

I. How is it said he is made unto us of God wisdom ?

(I.) In respect of eternal appointment and designation. The Father did from everlasting ordain, decree, and purpose, that his Son, Christ, should be a common head to us, deriving wisdom to all his members; a common fountain, whence they should fetch it. The head in the body we reckon the

seat of wisdom; here so, Col. i. 19. compare John i. 16.

(2.) In respect of effectual application, in the fulness of time. He is then made wisdom to us when we begin to be made wise by him, and that is when we are savingly converted. Then, and not till then, are we turned to the wisdom of the just, Luke i. 17. But,

2. What are the special acts of this wisdom, by which it may appear whether we are so turned, so made wise?

(1.) If Christ be made unto us wisdom, we have been in some measure convinced of our own folly and foolishness ; this is the first step, 1 Cor. iii. 18. A fool thinks himself wise, Prov. xxvi. 12. As the Pharisees, John ix. 40. A wise man knows himself a fool, as David, Ps. Ixxiii. 22. Agur, Prov. xxx. 2, 3. Now inquire. How is it with me ? What is the opinion I have of myself ?

(2.) If Christ be made unto us wisdom, we are brought to seethe excellency and usefulness of wisdom, and begin to prize it at a high rate, and to beg it of God rather than any thing else in the world. As the pulse of desire beats, the man is ; not desire in word and tongue, not in sudden fiashes of wishing and woulding, but the inward, hearty, settled desire^as of joy. Pa. cxxxvii. 6. Not the desire t« the heart, but of the heart. Would we do as Solomon, seek an understanding heart? have we done so ? 1 Kings iii. 5. If God should say to us, as to him, '* I have given thee a wise and an understanding heart," it would be a good evidence of being saved.

(3.) If Christ be made unto us wisdom, we have chosen God for our chief good and highest end, and the Lord Jesus Christ as our alone way to him. If so, we are wise ; if not, to this day we are fools. The proper act of wisdom is to determine the choice to right ends; as in other things, so in spiritual things, the things of the soul. Inquire what is your chief good and highest end. Is God ? to please and honour him, or ^^If ? Can you say, with the Psalmist ** Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee. My flesh and my heart faileth, but God is the strength of my heart, and my portion for.ever, Ps. Ixxiii. 25, 26. There are few who can say this. Paul complains that " all seek their own, not the things which are Jesus Christ's," Phil. ii. 21. To seek Christ's things is to seek such things as he sought Now those were, to please his Father. And have you learnt Christ as your way, and do ye walk in him ? Can you say, '* For me to live is Christ, and to die is gain r

(4.) If Christ be made unto us wisdom, it hath taught us to fear the Lord, and to depart from evil. Job xxviii. 28. There is this difference between wisdom and knowledge—knowledge is in specula-tives, wisdom is in practice. Many have a great

APPENDIX.

deal of the former, that have none of the latter; good heads, but bad hearts and bad lives. See the properties of heavenly wisdom, Jam. iil. 17. It was thus with David, Ps. cxix.98—101. Eph.v. 15, 16.

(5.) If Christ be made unto us wisdom, it hath made the things of time to be as nothing to us, and the things of eternity to be all in all; it has altered our thoughts and pursuits. Inquire how is it with us as to this. Can we say, as Paul, *' We look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal ; but the things which are not seen are eternal ?" 2 Cor. iv. 18.

Things that are seen, and not seen, are either good things, or evil things.

What are the good things temporal, riches, honour, pleasure, in comparison with the good things eternal, the vision and fruition of the blessed God, and the blessed Jesus ? Can we despise the former for the latter, as Moses, Heb. Jii. 24—^26.

What are the evil things of time in comparison with the good things of eternity ?—^Whether are we most afraid of the frowns of men or the frowns of God, a prison or hell ? It was a high charge against Job, but false, '^ Take heed, regard not iniquity, for this hast thou chosen rather than affliction,*' Job xxxvi. 21. Daniel chose to disobey the king rather than God, ch. vi. So did the three young men, eh. iii.

II. The practical inferences.

If Christ be made wisdom to those that are in him, and only to thpse, then,

1. They that are not in him are not wise. Nay, I must speak plain, they are fools. Nabal is their name, and folly is with them. We are forbidden to say to our brother, Thou fool, under the pain and penalty of hell-lire, Matth. v. 22. that Is, in wrath and bitterness to judge any person as to his eternal estate, but not, when it is spoken out of love, to convince ; and, God knows, that is my end. Paul calls the Galatians, foolish Galatians, Gal. iii. I. Christ, the two disciples, nay, and all the rest of them in that matter,/oo/«, Luke xxiv. 26. I speak it to your consciences, and if your consciences speak it to yon, hearken to them—Unconverted Christless people are fools.

I prove it by three arguments:

(1.) They choose like fools. Is he not a fool, that when a pebble is offered to him by one, and a pearl by another, chooses the pebble, and refuses the pearl? Was not Esau a fool, in parting with his birthright for a mess of pottage ? O sinner, whatever thou thinkest of it now, the day is coming when thou wilt call thyself a thousand fools, for preferring the trash of this world before the heavenly treasure— the dross, the dirt, of the earth before the glories of the eternal kingdom I It is recorded of Mary, as an act of the highest wisdom, and she is commended for it, that she chose to sit at Christ's feet, to hear

his wisdom, Luke x. 42. As the qaeeo of Sbefattfi Solomon's. See Luke xi. 31.

(2.) They count like fools.

They count themselves wise, and religioaspeo;^i company of fools, when themselves are the fools, ud the religious wise, John vii. 48,49. Liake xviii. 10.

They count upon time to come as their own, aid presume accordingly ; when, alas! it is not so. He that reckoned upon time is properly styled a fooL Luke xii. 20. They count upon going to beaiea when they die, but are miserably mistaken, as tk madman at Athens, that pleased himself with tk conceit that all the laden ships were his.

(3.) They carry it like fools.

The carriage of a fool is vain and frothy; tlim is no seriousness in him. Are there not many ssd with whom it is so ? Art not thou one of them ? '^ I: is as sport to a fool to do mischief," Prov. x. 2^. Art thou under the power of a vain mind ?

He carries it like a fool, that hugs his vrorst totm} in his bosom, and turns his back upon his U>: friend ; and doth not the sinner so ? Is not sin it\ enemy, the devil thy enemy ? and are not they macr much of, and Christ, thy best friend, slighted as. made nothing of? One of the fathers brings in t^ devil pleading against such at the day of j adgment-Lord, doth not this man deserve to be damned, tii.i would be ruled by me, that never did nothing for him, and would not.

2. They that are sensible of their want of wisdoa. and would be wise, may learn hence whither to gt and what to do, that they may attain it. The w^} is to apply thyself to the blessed Jesos, who is mad* unto us of God wisdom* He is oar Joseph. As thef that wanted corn must go to Joseph, so they tba: want grace, any grace, the grace of wisdom, mast p-to Christ.—And plead this text with him—Lord, art thou not made unto us of God wisdom T

What need is there of this plea ?

Universal need, every day, in every thing. Tkey that have most, have need of more.

(1.) We cannot carry it as we should in any relatioi: without wisdom, neither as superiors, inferiors, nor equals.

What need have magistrates of wisdom! P& ii. 9 —A conviction of this made Solomon ask as he did 1 Kings iii. 7—10.

Ministers are in the same situation. Col. i. &. What a plague are foolish shepherds! Zecb. xi. la On the other hand it is promised, *' I will give joa pastors according to mine heart, which shall feed joe with knowledge and understanding,'* Jer. iii. 16.

So are masters of families, husbands, wives, parents—^They all need vrisdom that they do not mi^ it by severity so much, or indolgeaoes too nmcl —Neighbours especially need it: if without wisdoa how can we walk in it, Col. iv. 5. so as that we 1035 do them good, and they do us no hurt ?

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(2.) Nor can we carry it as weshoald, in any con-ition, without wisdom.

If we prosper and thrive in the world, there is need f wisdom, to manage it so that we be not insnared, ot destroyed by it. If in affliction it is necessary, lat we may keep the mean between fainting and espising. If reproached, reviled, persecuted, to arry it as we ought towards our persecutors, with leekness and yet with courage. Jam. i. 3—6.

(3.) Nor can we carry it as we should in any duty > be done to God or man without wisdom.

If we pray, we need wisdom that we do not ask miss. If we hear the word, we need wisdom that we lay discern between wheatand ohaff,that we may take ur own portion. If we wish to reprove, we need dsdom to know when, how. Col. iii. 16. If to recon-lie differences, 1 Cor. vi. 5. If to manage good dis-oarse, Prov. zxxi. 26.—^to attend our particular ailing, so as not to intrench upon our general call-ng; to keep the world in its due place: we require risdom in all.

(4.) Nor can we carry it as we should in any diffi-ult case that lies before us, nor tell how to deter-aine for the best, without wisdom, Eccl. x. 10. I nay spare my pains to prove we have need of it; we ill know it and feel it by ourselves,-if we know and eel anything.

How is it to be supplied ?

I told you, by having recourse to the blessed Jesus n a humble sense of our need, Prov. iii. 5,6.

We must pray, as Paul, Acts ix. 6. Jam. i. 5.

We most study the word; that must be our Abel, »ur counsellor, 2 Tim. iii. 16. Let the word of Christ Iwell in yon richly in all wisdom. Col. iii. 16. What hat speaks, Christ speaks.

We must then believe, put on Christ, learn Christ, valk in Christ, which is the certain way to be made rise.

3. Here is matter of unspeakable comfort to all rue believers, that Jesus Christ is made wisdom^ that Sf as some interpret it, that all that infinite wisdom hat is in him as God, and all that infused wisdom vhich he had as God-man wherein he grew, Luke ii. »2. is all made over to us, to be employed for our ^ood. Dost thou know the meaning of this? If here be any matter or thing wherein that wisdom nay stand thee in any stead, it is thine; as if a voman marry a wise counsellor, or a wise physician, f she need the help of either, it is ready: so it is lere. Allude to Prov. xxxi. 11. Apply it,

1. To our particular, private affairs, especially n the great turns of our lives. If thou art in Christ, le will order them for thee, and he will order them visely, Eph. i. 11. according to the counsel of his vill. Therefore, cast thy care upon him, commit :by way onto him, Ps. xxxvii. 3—5. Isa. xxx. 18.

Therefore, submit to his disposals, quietly, patently ; of choice, cheerfully: wisdom would have it

s8

so, sees it best it should be so, and shall I gainsay?

2. To the public affairs of the church and nation. Our enemies are not only many, mighty, malicious, but cunning, crafty, subtle; there are Ahithopbela amongst them. No matter, wisdom is our friend, knows how to undermine and countermine. Job v. 12. As he did Haman. The pilot is wise, though the sea is rough.

SERMON XVIII.

CHRIST IS OUR WAY.

John xiv. 6.

/ am the way^ and the truths and the life: no man Cometh unto the Father but hy me.

These are the words of our Lord Jesus concerning himself, wherein he says, / am the way: the way, whither? To the Father. Is there no other way ? No, no other way, no man cometh—but hy me. And what else is he besides the way ? The truth and the life also. The truth, therefore we may safely believe what he says. The life, therefore he is worth the seeking after. DocT. That our Lord Jesus Christ is our only

way to the Father, and besides him there is no

other way. The Father is God. Yon would all come to God, would you not? especially to God as a Father? Then hearken to me to-day; my errand is to set you in the right way. Abundance of people quite miss their way to God, and so perish in by-ways. There is but one right way, and that is Christ; therefore " kiss the Son lest he be angry, and ye perish from the way when his wrath is kindled but a little: blessed are all they that put their trust in him."

I. Show, in what sense is Christ the way to the Father.

II. The properties of Christ as away; what kind of way he is.

III. What improvement to make of it.

I. In what respects is Christ the way to the Father?

There are seven things which are our concernment with the Father, to which Jesns Christ is the only way.

1. Our acquaintance with the Father. It concerns us all to know Grod, and be acquainted with him, John xvii. 3. Job xxii. 21. Now there is no being acquainted with God but by Jesus Christ; no being savingly acquainted with him. We may know something of him by the works of creation, but not unto salvation; so, only by Christ, John i. IS, He hath declared

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By what lie was, Heb. i. 3.

By word of mouth ; he preached concerning him.

By the works he did.

By saffering and dying. It declared him a jast, righteoas, sin-hating God; therefore, when Philip desired him, John xiv. 8. '* Show us the Father/' see his answer,—*' He that hath seen me hath seen the Father," v. 9.

2. Our access to the Father. We are coming to him daily in the duties of his worship ; are we not ? by prayer and supplication, alone, and with our families, in ordinary, in extraordinary, cases. But if we come without Christ, we come out of the right way. Through him we both have au access hy one Spirit unto the Father,'^ Eph. ii. IB. that is, through his merit and mediation, Eph. iii. 12. Rom. v. 2. By faith in Christ, applying that merit and mediation of his unto ourselves, and appearing in it before God ; as Jacob in Esau's clothes.

3. Our acceptance with the Father.

If we come and are not accepted, what the better are wc ? Paul laboured, '* that whether present or absent, he may be accepted of him," 2 Cor. v. 9. So should we. Now that is only in and through Jesus Christ, Eph. i. 6. This has been proclaimed so by a voice from heaven. Matt. iii. 17; xvii. 5. " This is my beloved Son, in whom I am well pleased."

Pleased with our persons: allude to Gen. xliii. 3.

Pleased with our performances, " Ye are an holy priesthood, to offer up spiritual sacrifices, acceptable to God hy Jesus Christ, 1 Pet. ii. dw As no sacrifice was accepted, unless offered by a consecrated priest upon the right altar;—so here. Now Christ is both, our priest and altar, sanctifying the gift, Heb. iv. 14,16.

4. Our atonement with the Father. The Father and we arc fallen out; he is displeased towards us; how shall we get the quarrel taken up? There is no way but one, and Christ is that way, Eph. ii. 13, 14. 2 Cor. V. 19. Rom. v. 1. He made peace by the blood of the cross ; his death atoned and pacified God's offended justice; made amends for the wrong that we have done him; and we may comfortably plead it, accordingly, as our righteousness.

5. Our adoption by the Father. Adoption is that that makes us the children of God. We are by nature the devil's children, branches in the wild olive, and our fruit is accordingly. Adoption cuts us off from that stock, and grafts us into a better stock, a good olive; puts us into God's family. Now, how is this done? Only by Jesus Christ; he is the way. Gal. iii. 26. Eph. i. 4, 6. John i. 12. And upon our receiving of him, it is done immediately.

6. The accomplishment of all the promises of the Father. The promises are our great charter; they are both exceedingly numerous and exceedingly precious.

But our Lord Jesus was the way to the making of them; they were made in him, that is, supposing bis

undertaking. Out of Christ God was a threatniiu God only, ever after the first promise. Do and liTe-was slighted.

Also he was the way to the makiD§^ of them good, 2 Cor. i. 20. If ever we have occasion to pot a promise in suit, it must be in his name, in the virtue <^ his merit and mediation.

7. Our admission into the everlasting kingdom tf the Father. To say he is the way to Ibe Father, is as much as to say, he is the way to heaven. Heaveo L< a place, a city, a city that hath foundations; dot every city hath a way to it, and so bath this citr-and that way is Christ There oar Father dvelK and keeps court. When we come thither, we sitali see him, and enjoy him, only by Jesos Christ.

It was he that purchased it for us, by the merit o' his death. We had never had title to it, if he had not so bought it. He is entered as oor forcnmner.

It is he that prepares as for it, by bis Spirit in tbe work of sanctification, beginning, carrying on, finishing it, Ps. Ixxxiy. 11. Col. i. 12, 13. He is oor Joshua, both conquering the promised land for oi and dividing it to us, leading us over the Jordas of death.

II. I am to show what kind of a way Christ is.

In general, when it is said Christ is a way, it bids needs be that he is so in a singular and pecalis manner, and that his properties, as sacfa, are extraordinary ; and so they are, even made op of seemiDg contradictions.

1. He is both a new way and an old way; as tbe command of loving one another is both an old cos-mand and a new command, 1 John ii. 7, 8. So itL« here.

He is the old way to the Father, even from tbe beginning ; the way that Adam, Abel, Enoch, NoaJu Abraham, all went; in and through him they verr accepted, and justified, and saved, Jer. vi. 16.

He is the new way —expressly said to be so, Heb. X. 20. New in respect of clearer discovery and rat-nifestation; held forth before under types and shadows, now laid open; so that he that mns may read. For this new way we are concerned to sing a nrv song, Ps. xcvi. 1; xcviii. 1,2.

2. He is both a dead way and a living vray. Dead: all other ways are dead things, and tberr-

fore he must die, and so he did, upon a tree, or H$e he could not have been oar way to God. If by djioc he had not paid the ransom, undergone the penaitr. there could have been no peace for sinners.

Living: he that was dead is alive again, and Hits for evermore. In Heb. x. 20. he is called a liriwf way —as here— and the life. If he were not living, and the life, he could not be a way for as to tke Father. It was his rising again that was our justification, Rom. iv. 25.

3. He is both a broad way and a narrow way.

A narrow way. Matt. vii. 14. We cannot valk

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I it, and have elbow-room for our lusts. The rictness of the divine precepts is the hedge com-%ssing this way about, both on the right hand and 1 the left, which must not be transgressed and aped over by those that intend Christ for their ay to the Father, 2 Tim. ii. 19. A broad way —in respect of the true spiritual hristian liberty, which they have that walk in it. he same that is our way is our freedom, John viii. J. Ps. cxix. 46. 2 Cor. iii. 17. There is no liberty I sin or to do what we list, but liberty as opposed • bondage through slavish fear, Rom. viii. 15, 16. a this sense he is our way to the Father.

4. He is both a high way, and a low way.

A high-way^ in the sense of Pro v. xv. 24. above to le vi'ise. They that walk in Christ, walk in a way it of sight to the carnal world ; a way out of their en, they know it not, nor what belongs to it. Also I the sense of Isa. xxxv. 8. the high way is the sady way, the next way; so is Christ to the Father. Jso in the sense of Ps. Ixviii. 18. because he him-;If is on high, at the right hand of the Father, far bove principalities.

A low way, because he so humbled himself as he id, tliat he might be the way trodden under foot of len; and because they must humble themselves, nd be meek and lowly in heart, that will walk in it: cnying ourselves our own nghteousness and merit, luke ix. 23.

5. A rough and nigged way, and yet a plain and nooth way.

Rough and rugged, in respect of the stones of umbling and rocks of offence that are in it, to lem that perish, 1 Cor. i. 23. *^ Unto the Jews a umbling-block."—'That be that could not save him-Jf from being hanged, should save us from being imncd—^that by his stripes we should be healed, lis death is our life.

Smooth and plain to him that believeth, 1 Cor. i. 24. Pet. ii. 7. Such, though fools, shall not err there-I, Isa. xxxv. 8. *' Knowledge is easy to him that aderstandeth," Prov. xiv. 6. to be sure, the know-dge of Christ and him crnciOed, is so to every be-ever.

6. A persecuted way, and yet a sweet and plea^ int way.

A persecuted way, both with hand and tongue— sect every where spoken against. Acts xxviii. 22. hat sect was the Christian seot, the followers of e Lord Jesus; every where spoken against. Aye, id besides this, they that walk in it meet with many cross of God's laying in the course of his provi-;nce, Matt. vii. 14. *' Strait is the gate, and narrow -ainiction—is the way, which leadeth unto life." Yet it is a pleasant way notwithstanding, Prov. iii. ^ The way of justification by faith in Christ is Ttainly so, beyond any other way, so sweet, so com-rtable to the enlightened soul; no other is compar- |

able to it. The way of holiness also, and new obedience—carries its own reward with it, Ps. xix. 11.— in the testimony of a good conscience, 2 Cor. i. 12.

7. It is a way beset with enemies on every hand, and yet secure and safe to them that walk in it.

Beset with enemies. Those are, the devil, and the world, and the flesh ; all against Christ as our way to the Father, all seeking to waylay us, and to turn us aside into by-paths, 1 Pet. 5, 8.

Yet secure and safe to them that walk in it; their heels may be tripped up, and they may stumble and fall, but they shall not be utterly cast down, Ps. xxxvii.24./brf/<tf X.orff upholdeth him with his hand. SeelPeti.5. "Kept by the power of God." If divine power be notsuflficient for our preservation, what is ?

8. An open way, and yet an enclosed way. Enclosed in the decree and counsel of God, which

is secret and unknown. Thefo is a remnant only according to the election of grace, Rom. xi. 5. Matt. XX. 10.—few chosen.

Yet open in the proclamation of the gospel; as a fountain open, Zech. xiii. 1. Whosoever will may come, freely, Isa. Iv. 1,2. So come ye to this way; come and welcome. It is not a way shut up from any of you, one or other.

9. A beaten way, and yet but few walking in it. But few at one time, and in one place ; here and

there a traveller.

But beaten by the multitudes that have been in all ages, and are, and shall be, as will appear, when they shall all come together. Rev. vii. 9.

III. What improvement are we to make of this ?

If Christ be the way to the Father,

Then, 1. If we are out of Christ, we are out of the way. Suppose a traveller hastening onward were informed, in answer to an inquiry respecting the road, that he was out of the way, how would he be surprised ! especially—if the business were earnest, —if it were drawing towards night,^f the false way were a foul way,—and if the danger were imminent if he went on.—And how culpable would he be, if he had been warned of that danger beforehand and would not heed ; and still more, if a guide had been offered to lead him in the right way, and he had refused him.

Now this is thy case, sinner. O bethink thyself— it is to the Father thou wouldst go.—If thou get not into Christ, thou wilt never come to him. There is no other way. The way of sottish ignorance is not the way; nor of sloth, and carelessness, and luke-warmness; nor of wickedness, and profaneness, swearing, drunkenness; nor of formal profession, in guilt and hypocrisy; nor of thy own merit and righteousness ; nor of trusting to the niediation of saints and angels. There is no way but Christ

2. Exhortation. Then, *' as ye have received Christ Jesus the Lord, so walk ye in him." Receive Christ Jesus the Lord, this day. Ye that never yet

APPENDIX.

received him, close with him as yoar way to the Father, yoar only way, renouncing all other; none bat Christ, none bat Christ.

Having received him, walk in him.

Walk in his life and example, as your copy to write after, 1 John ii. 6.

Walk in his death, as your comfort and joy, Rom. viii. 33, 34. 1 Johnii. 1,2.

Walk in his name, merit, and mediation, in his righteousness and strength, in every thing wherein you have to do with God, living and dying. If he be thus your way, he will be your life too.

SERMON XIX.

CHRIST IS OUR ENSIGN.

IsA. xi. 10.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seeh, and his rest shall be glorious.

By this root of Jesse here spoken of, is certainly meant our Lord Jesus Christ, who came, according to the flesh, from Jesse, the father of David.

It may be objected. It should then be said of him rather that he was a branch of Jesse, than the root of Jesse.

I reply. He was a branch of Jesse as roan, but as God he was the root of Jesse; as David, Ps. ex. 1. compare Matt. xxii. 45.

Or thus: The family of Jesse was like a tree cut down and worn out, and in process of time, from one of his roots in a dry ground, Isa. liii. 2. that is, from Mary the virjpn, a poor woman of the meaner sort, game one strangely and unexpectedly, and that was Jesus Christ the man, the branch, and he is the ensign here promised. And in that day, namely, the famous day of the gospel so much talked of, there shall be a root of Jesse, which shall stand for an ensign of the people ; to it shall the Gentiles seeh: and his rest shall be glorious.

DocT. Jesus Christ is our ensign.

I shall inquire,

I. What an ensign is, and how we are to understand it. And,

II. What kind of ensign Jesus Christ is, and what good lessons we may learn from it.

I. What is an ensign ?

An ensign hath two significations, a standard, and a standard-bearer.

1. A standard, that is, a flag or banner, sach as both horse and foot companies of soldiers have, each company one.

2. A standard-bearer. We call him that carries that flag, the ensign of the company. Now here it

is taken not for the person, the standard-bearer, bd for the thing, the standard, because it is said, to k shall the Gentiles seek ; and yet, to show that tk same that is the ensign, or standard, or flag, or bas-ner, that is, the thing, is also the ensigo-bearer, tk standard-bearer, the person, it follows, mnd ku rut shall be glorious.

II. What kind of ensign is Christ.

This ensign is an ensign extraordinary, such n is not to be found elsewhere; a none-soch ensip-And so you will say when I have laid before jos these ten properties which it hath: and in the opes-ing of each property, I will show yon what the particular duty is which it calls for from as.

1. He is a military flag or ensign; a banner of war. We call the coato of arms which nobleoen and gentlemen give for the distinction of families u times of peace, insignia, ensigns: hot sach an ensip Jesus Christ is not; he is an ensign for war, a soldier*! ensign. Elsewhere he is said to be given for a leader, and a commander to the people, Isa. Iv. 4. He is calkd the captain of our salvation, Heb. iL lO. here, tk ensign.

This teaches us that Christianity is a warfare, ud that Christ and Christians are warriors; he the captain, and the ensign, and they the soldiers. But who are the enemies, and what is the quantP The enemies are, the devil, and the world, and tk ^esh. The cause we are in is the glory of God: r^ member this, as many of you as are baptized, yoa are the enlisted soldiers of the Lord Jesas, and lose to it that ye be good soldiers, prepared for haidnes, 2 Tim. ii. 3. fighting under him not only as yosr captain, but as your banner. He himself is yocr banner. We are every day, upon one occasion or other, engaged with one temptation or other; do* what do we do ? Do we yield, suffer ourselves to be overcome, led captive? Is that like a good soldier! Or, do we resist and fight it out in the strength tf God's grace, standing fast in the waj of our diit;. keeping our integrity, whatever it cost as ? This is like a good soldier, Heb. xii. 4.

2. He is a movable ensign. Ensigns, flags, & standards, march from place to place, from one towi to another, as there'is occasion, at the appointaiee: of the captain. Now Christ our ensign, is Christ held forth in the preaching of the gospel; where thr gospel is preached, there Christ the ensign is. He is said here to stand, in respect of his abiding a Saviour, Heb. xiii. 8. Yet he moves as an eosigB. And who knows not what removes the preaching ot' the gospel is subject to; how it is fcM- a time in a place, and then after a while gone again, and another place hath it that had it not before. This «i» signified by the Old-Testament tabernacle, which was a movable tent, made to be suddenly taken dove, and set up again, and carried hither and thither " Lord, who shall dwell in thy tabemmcle," Ps

WHAT CHRIST IS MADE TO BELIEVERS.

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V. 1. that is, thy church on earth. It was awhile at •biloh, then at Gibeon, then at Jemsalem. What » our daty then ? To make a good use of it while re have it, John xii. 35, 36. Some people bid the nsign be gone, as the Gadarenes did.

3. He is a gathering ensign. The design and end f an ensign is to gather together all that either are nlisted soldiers, or have a mind to be under such r such a captain. Now, in the preaching of the ospel, Christ, by his ministers, proclaims, Ho, every ne that will be on my side against sin and the devil, ome to me, whether Jews or Gentiles, come, come; s here, to it shall the Gmtileseome: ** And he shall et up an ensign for the nations, and shall assemble be outcasts of Israel, and gather together the dis-«rsed of Judah, from the four comers of the earth," . 12. See the prophecy of good old Jacob, Gen. :lix. 10. And of Isaiah, eh. Wi. 8.

There is a gathering together to Christ, which is to iome, 2 Thess. ii. 1.

There is a gatheriog to Christ, which is present ^ow, now it is our duty to gather to him; till we lo so our condition is sad and perilous. We are he devlKs soldiers fighting the devil's battles. Away o me, saith Christ. Now what says thy soul ? shall he call be an effectual call ? It is as much as I ;an rememher forty-nine or fifty years ago, to hear alk of the king* setting up his standard, that is, lis ensign, at Nottingham, after that at Shrewsbury; he language whereof was, All that will fight for me ig^nst the parliament, come hither,—for my prerog^-ive against their privilege,—and multitudes came. That is the use of a standard or ensign. Now the Lord Jesus, I say, in like manner, invites yon all to 3ome to him, and to fight for him, as Jehu, "Z Kings IX. 32. Lord, whoever will not, I will. Let thy soul thus answer. Our gathering to Christ freely and Krillingly must be not only as soldiers, to their standard—but,

(I.) As sheep to their shepherd. He is the good ind great Shepherd. Are we joined to him ? Do we follow him? John x. 28. Cant. i. 7, 8.

(2.) As doves to their windows, Isa. Ix. 8. If they once get to their windows they know they are safe there. Return unto thy rest,—Ps. cxvi.7.—^totby Noah,—as the dove, Gen. ix.

(3.) As the children to the father. Children, to be sure good children, love to be where their father is,—.to be taught, and instructed, and employed by him ; so should we, 1 John i. 3.

(4.) As the eagles to the carcass. Matt xxiv. 28. for food. It is strange how far off sometimes they will reach the scent of a carcass. So here,—^Where Christ is powerfully preached, and comfortably exhibited in holy ordinances, there, O my soul, saith the lively Christian, will I resort '* How amiable

• Charlet L

are thy tabernacles, O Lord of hosts! My soul longeth, yea, even fainteth, for the courts of the Lord; my heart and my flesh crieth out for the living God. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O Lord of hosts, my King, and my God. Blessed are they that dwell in thy house: they will be still praising thee. Blessed is the man whose strength is in thee ; in whose heart are the ways of them: Who passing through the valley of Baca, make it a well: the rain also filleth the pools. They go from strength to strength ; every one of them in Zion appeareth before God. O 'Lord God of hosts, hear my prayer: give ear, O God of Jacob. Behold, O God, our shield, and look upon the face of thine anointed. For a day in thy courts is better than a thousand. I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness," Ps. Ixxxiv. 1—10. This is the right gathering of churches, to gather souls to Jesus Christ, to fight under his banner. (5.) As the chickens to the hen. Matt, xxiii. 37.

4. He is a guiding ensign. The use of the flag is to shpw the soldiers which way to march: the way that the ensign goes they must go. Our Lord Jesus, as our ensign, is our guide to go in and out before us, Jsa. Iv. 4. a leader: and but for this leader how oft should we be at a loss; as the Israelites in the wilderness, but for the cloud and fire.

He leads us by his word and Spirit; his word outwardly, as the rule; his Spirit inwardly, as the principle, Isa. lix. 21.

He leads us also by his pattern and example, 1 Pet ii. 21. Matt xi. 29. John xiii. 13, 14. Now inquire, I beseech you, is it your daily care, every day,in every thing, to walk after this guide? Is Christ your guide to the ale-house, to be drunk there ? Are you following him as your flag, when you are going into wicked company ? I know you will say no; then how are ye his soldiers ?

5. He is an unseen ensign. I mean, unseen with bodily eyes, wherein he differs from other ensigns. They are visible things; but by an eye of faith we see him, we behold him, Heb. xi. 27. This looks like a contradiction, but it is not, I Pet i. 8.

6. He is an uniting ensign. It is by the flag that belongs to the company, as much as by any thing, that all the soldiers in that company, being gathered together, are knit together into one. That is their centre of unity; not only their having but one captain, and being engaged in one cause, and their taking one and the same oath, but having the same flag. So our great centre of unity is our Lord Jesus Christ, not only as our one captain, but as our ensign. We all profess to be one in him—O that we were so! '^ There is one body, and one Spirit, one

APPENDIX.

hope, one Lord, one faith, one baptism, one God and Father of all," Eph. iv. 4, 5, &c. How many ones are there mentioned, and amongst the rest one baptism, that is, one sacramental oath; and one Lord, that is, the Lord Jesus Christ, the uniting ensign, Some plead to have the pope the centre of unity, so that all that do not unite in him must be out of the way of salvation. Others are for episcopacy and the common prayer. As heretofore, one for Paul, ApoUos, Cephas; but I am, said Paul, for Christ, 1 Cor. i. 12. Where it seems to me, I of Christ, are Paul's words concerning himself; owning Christ, and no creature, as his centre of unity:

(1.) Because of o. 13. Is Christ divided? As if he had said, Are there many Christs? being all one in him, why not with one another ?

(2.) Because of chap, iii. 4. ** While one saith, I am of Paul, and another, I am of Apollos, are ye not carnal V —where he leaves out those that say, I am of Christ, from among them that are carnal.— When I say, we ought all to unite in Christ, I mean, that all that profess faith in Christ, and obedience to him, and walk answerable to that profession, ought to be thought meet for our communion in all the ordinances, without laying down other terms of our own devising, Gal. iii. 28. He united Jew and Gentile by this one ensign, Eph. ii. and it is a shame if others will not be united by him.—His prayer is, *• I pray for them also, which shall believe on mc,i—that they all may be one; as thou. Father, art in me, and I in thee ; that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one," John xvii. 20—^22. And the same should be ours also.

7. He is an exalted Ensign. Ensigns used to be so, lifted up on high, to be seen afar off, and they are seen, accordingly, above the heads of all the soldiers. It is a custom also to choose the tallest, pro-perest men to carry the colours, that they may help the more to lift them up. Xow the blessed Jesus is such an ensign ; lifted up three ways:

(I.) In the kind of death which he died, even the death of the cross, John xii. 32, 33. As the brazen serpent upon the pole. Numb. xxi. compare John iii. 14, 16.

(2.) In his resurrection and exaltation at the right hand of the Father. There he sits, higher by the head and shoulders than all the people, in personal excellences and perfection. Cant. v. 10.—^the standard-bearer.

(3.) In the preaching of the gospel—that is the pole. The great work of ministers is to lift up Christ to people, to set him forth as the most eligible and desirable, both upon the account of what he is in himself, and what he is to poor sinners. They are

• A. D. 1043. Oct 33. Reliquias Bazteriane. Lib. I. Part I. p. 43.

the friends of the bridegroom, wooing for him, er for themselves; and will ye be won by them ?

8. He is an exposed Ensign. Of all the o&ct:i and soldiers in the troop or company, be is m:ii aimed at that carries the colours; kill him, and tx flag falls; and when the flag fails they are all di5-couraged, and their hearts fail; therefore, '* Tip: ye not with small or great, save only iritfa the kis? of Israel.'' And is it not in like manner with ib; blessed Jesus? When he was here apon earth, vhi: attempts were there, both by the devil and wicktd men, by all means to destroy him; his person, evri as soon as he was born, by Herod—afterwards, inc^ wilderness—^afterwards, to break his neck. Ard it last they did prevail to get him hanged on a atr and then they thought their work was done, bet i: proved otherwise. After his going to heaven, vkn himself was gone to heaven, what oppositioi was made against the spreading of his doctrine, sgaiafl his disciples and followers, especially his midcT standard-bearers, his deputy ensigns, the pr<»cben of the everlasting gospel. See 1 Cor. iv. 11—U And still, even at this day, what striking at himii allhisofiices,—Prophet, Priest, King. Nowcertainh it is every one's duty to do all that ever he can towards the securing of the flag. (At Edge-hill * tii? king's standard was taken, and the standard-beam killed; afterwards retaken.) Alas! what can we ^^' I answer. What we can in our particular place and station. We can own it as our chief interest, and «i accordingly; contributing our utmost endeavoirfs towards keeping the flag up, as Aaron and Hor ss^ porting Moses, who held forth the rod of God, Exod-xvii.

9. He is a covering ensign. As all the soldiers are concerned in the safety of the flag, so the fia^i^ a means of the safety of all the soldiers, CanL ii.4. His banner over me was love; —^by clinging close to it unbroken, they are preserved. Our Lord Jesos \i promised to his chnrch under this notion, as a covering, Isa. iv. 5, 6; xxxii. 2. He will hide aU that are his^in the hollow of his hand—nnder tk shadow of his wings—in his secret place ; to sigoifr that he hath more ways than one of doing it.

10. He is a conquering ensign. In the aceoimt of victories always the number is giren in, b?v many ensigns killed, how many colours taken; bj that they judge. Now here is an ensign that iires for ever; a flag that cannot be taken. He alwajs hath been, is, and will be, Jesus the eonqaeror. Rev. xix. 11. compare Rev. vi. 2. But what are his conquests to us ? See Rom. viii. 37. We are told of a vision that Constantino had, the first CbnstiaD emperor, of a banner with a bloody cross in it, with this motto, '< Conquer by this," which gave hia great encouragement in his wars with heathen op-Hume, T. 7. 310.

WHAT CHRIST IS MADE TO BELIEVERS.

67

idrsJ* In onr late wars, one prayed to know icli side sboald get the better, for on that side he uld be.

Use 1. By way of inquiry. What think ye of irist. How like ye this brave ensign? Are ye led under it? Who are ye for? 2. By way of exhortation. Be persuaded this y to give in your names to him afresh, as your vk act and deed, to be his, Ps. xx. 5. Having ne 50, keep close to him.

SERMON XX.

CHRIbT IS OUR EXAMPLE.

John xiii. 15.

yr I have given you an example that ye should do as

I have done to you.

HERE were two great ends of the coming of our [>rd Jesus in the flesh.

The one, That by dying he might satisfy God's stice for our sins, and so make peace.

The other. That by living he may set before us an Kample.

Particularly in this chapter we have him with a \sin of water and a towel, washing and wiping his isci pies' feet. If you ask. What an unbecoming thing as that, and why should he do so? himself answers I the text, I have given you an example. I did it to love you, how you should stoop and condescend in Hces of love one to another;/or i//, your Lord and faster, have washed your feet, ye also ought to wash ^e another's feet.

DocT. That our Lord Jesus Christ is our example.

Show, I. How we are to understand this.

II. What need we have of an example.

III. What kind of example he is.

IV. What lessons and what duty are to be learned nom it.

I. How are we to understand this, our example ? When I say the Lord Jesus Christ is our example, mean three things :

1. He is the copy we are to write after ; as chil-ren when they are to learn to write have copies set bem. It is not enough to tell them thus and thus you lust do, but show them how, by making the letters, nd setting them before them. So our Lord Jesus lath set us a copy ; Mark how I have done, says he, nd look that ye do likewise.

2. He is the pattern or sampler we are to work >y ; as girls when they begin to sew have samplers; ls Moses when to rear the tabernacle, had a pattern >f 6od*s own making; See thou do every thing ac^

• Eusebiiis de Vit Coiul Mosheim's Ecd Hift. v. 1. p. 963, &c.

cording to the pattern showed thee in the mount, Exod. XXV. 9, 40. So our Lord Jesus, that we might be sure* to do all things well, himself became our pattern, our sampler.

3. He is the way we are to walk in, and his are the footsteps we are to tread in, 1 Pet. ii. 21. Where he hath trod before us, there we may safely tread. There are the footsteps of the flock. Cant. i. 8. which we are to go forth by. And there are the footsteps of the shepherd of the flock, that is, Jesus Christ, which we are carefully to tread in, and as far as we tread in those footsteps, wherein he hath trod before us, we arc in no danger of missing; it is when we tread in other footsteps that we go astray.

II. What need have we of an example ?

We have need of an example upon two accounts; as of a righteousness for justiflcation, a fountain for washing, a foundation to build on, a refuge to fly to; so of a copy, pattern, example, to write, to work, to walk by.

We need it—because of our own debility, and —because of our work's difficulty.

If the work to be done be difficult work, and the person to do it be weak and infirm, and unskilful, and apt to miss it, then by all means let him have an example to help him, to go before him; besides a rule, let him have an example.

Now that is our case.

Is not the work we have to do hard and difiicnlt? A God to glorify, a soul to save, duty to be performed, temptation to be resisted, affliction to be borne, relations to be filled up;—is this easy ? Is repenting work easy ?

Are not we, the doers, weak and infirm, bent to backslide, unskilful in the word of righteousness, not only backward to, but awkward in, every thing that is good ? And have we not then great need of an example, one to go before us, to show us how, and which way ?—Our heavenly Father, who knows our frame, hath provided for us accordingly; the whole Bible is a book of rules and examples, rules in the precepts, examples in the stories; both Old Testament and New; which are all to help our infirmities, and we should make use of them accordingly. But one example there is so in a special and peculiar manner ; a pattern which in a special manner we are to take heed to; and that is, the blessed Jesus, whose properties are to be shown,

III. By considering what kind of example Jesus Christ is.

1. He is a good example. There are bad examples, and good examples. Bad examples there are enow, which we must not follow; good examples but a few; yetsome. Aye, bntone we have, eminent above all the rest, and that is, the blessed Jesus. He was good, and he did good, and he went about doing

Milner'M Church Hist. v. 3. p 41,4-2.

APPENDIX.

good ; and all to set us a copy, that we might learn both to be g^ood, and to do good, and to go about doing good. Ps. xxxvii. 3,27. There is the precept, —do as your master hath done before you; there is the pattern,—imitate him.

2. He is a great example. Dr. Jeremy Taylor,* who wrote the history of his life, according to the foar gospels, titles his book the Great Exemplar; and certainly he was, and is so.

The examples we have of other good men, even the best of them, in comparison with him, were but little examples, small copies, hot he is a copy in text letters.—^Tbe reason is, they were bat little folks in comparison with him; they but candles, at best but stars, he the sun. Now as the sun exceeds and excels all other lights, so the blessed Jesus all other examples. There was never one of them all but would yield and veil bonnet to him, as John the Baptist did, John iit. 30.

3. He is a general example, the example of examples ; all others learned of him, he of none.

But I mean general in two respects:

(I.) He is an example to all persons. We are all to learn of him, and to do as he did, and to walk as he walked. But will one and the same copy serve every one to write after ? Yes, here is a copy that will.

But there are many of us that are in such conditions and relations as he was never in; we are women, he a man; we husbands, wives, parents, children, tradesmen, husbandmen: how can he then be a pattern to us ?

I reply. Though he never was, nor could be, all and every thing of that that we are, yet, however, be we what we will, his example will reach us, if not directly; yet by consequence, as the word is a general rule.—He carried it so and so, in all that he was, in every relation, and in every condition, and by parity of reason, if we carry it in like manner in our particular conditions and relations as he did in all his, soberly, righteously, godly, it cannot but be well. He had a spouse—and see, Eph. ▼. 25.

But not general, it is objected, for he was not an example to Old-Testament people.

Very true, and therein we have the pre-eminence; yea, and all now have it not—but he is general to us.

(2.) He is an example in all things. Other good men are patterns of good, one in one thing, another in another. Abraham in believing. Job in patience, Moses in meekness; butnoone in every thing: Jesus Christ only is such. *' Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying : but put ye on the Lord Jesus Christ," Rom. xiii. 13, 14. It should be—and put on sobriety, chastity, charity; no, pui on the Lord Jesus Christ, which includes all.

* Bishop of Down and Connor. He died, A. D. 1667.

4. He is a public, evident example; set forth t be seen of all. Not a candle lighted and put oidn the bed, or under a bushel, but apon the taUe, ti i candlestick. Many godly people, men and wma. live and die in obscurity; some are poblisiied, »ia Clarke's Lives. We have the story of what be did written at large in the Bible, and of the two we Bi|h better spare all the rest of the stories of ScnptnR than the one story of the life and death of Jam Christ, because he is our great exemplar. Lo» him and we lose all; therefore, I beseech yon, ^im that part of your Bible, in a special laanoer, tb: tells you what Christ did, and how he carried it

We have ministers also, who apon all occasoe. either do, or should, explain tbe ^leat examples us; showing us what he did, and how he canid it, to the end we may receive instmction by iL

5. He is a plain, easy example. There is a gres* deal of difference in writing between one hand aa: another. Some hands are so full of cats and &Mh rishes, that it is hard for a learner to learn to w&4 after them. Others again so plain, and easy, ai free from such appurtenances, that there is litij! difficulty in copying them.—Now sach a hand «v that that Jesus Christ wrote, I mean, snch a eopv. such an example. The condition he pat on was t mean, plain condition; a servant, not a knight, or s lord, or a prince. Now as his condition was, soA his example was. He set a copy for p(x»r people to write after; the meanest cannot say. it is out of b? reach, Matt. xi. 20. Learn of me—What to do' u make the world, to raise the dead, rebake the winds and waves ? No: to be meek and lowly ; as here, te wash one another's feet: not to baild charcbess @ erect hospitals; not to fast forty days and fom nights, not to go barefoot on pilgrimage to Jeroa-lem, not to wallow naked in the snow, as Saii^ Francis.t

6. He is a perfect, exact example, a copy wit^ out a blot: there never was any other so but htm-self only; all tbe rest missed it in one kind orotkr. nay, missed it in that very thing wherein they ven most exemplary,—Abraham in nnbelief. Job h impatience, Moses in passion, Peter in cowardi^ The reason was, though they were good men, ret they were men compassed with infirmity, but here b one who had no infirmity, Heb. vii. 28. He t2> holy, harmless. See his challenge, ** Which of m convinceth me of sin V John viii. 46. O how veil is it for us, and what cause have we to be thaokfsl that we have one sinless, spotless example, one ihit we can safely trust in and follow withoot fear oi erring!

7. He is a purposely designed example. Designed by God the Father from all eternity to be ». and that was one reason why the contrivance «a^

* The founder of the order of Monks called died A. D. 1298. Mosheim's Eccl. Hist v. 3. 56,ftG.

n. He

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50

that he should he a man like one of us ; not only tbat in his death he might he a propitiation, the same natnre that sinned satisfying; hut also, that in his life he might he a pattern; a man to men. Designed by himself all along, in all that he said or did ; he spake so and acted so that he might—^Matt iv. 19 ^that is, I most be an example.

8. He is a peculiarly hlessed example. I mean, Blessed of God for good to those tbat apply themselves to work and walk according to it There is a blessing that attends endeavours in reference toother good examples that are before us, but especially this. And many a poor soul hath found it so of a truth, found strength coming in from the Spirit of God, enabling him to do that in pursuing the example of the blessed Jesus, which otherwise he could not have done. ** Wherefore seeing we are encompassed about with so great a cloud"—smoothing the way,-*-" of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race tbat is set before us, looking unto Jesus.''

9. He is a perpetually abiding example, Heb. xiii. 8. Other copies of good men are worn out with time; we know little of them now, except some few Scrip-tare patterns. But here is one that will last to the world's end, Matt xx. 20. / am with you —as a copy for you to write after, as well as to support and bless you.

rV. What is to be learnt from this subject ?

1. Then, hence we learn who is a true Christian. There are Christians in name, such we all are, and

there are Christians in reality. Who are they? Those that walk as Christ walked; that make him their pattern and sampler; that can say with Paul, ** To me to live is Christ, and to die is gain," Phil, i. 21. A Christian! and not conform to Christ, to his image, to live as he lived ? It is a contradiction. As for a man to call himself a Lutheran, a Calvinist, and not hold with Luther, or Calvin ;—an Aristotelian, a Pythagorean, a Platonist, and yet oppose their schemes. It is our badge as Christ's sheep to follow him; " My sheep hear my voice, and I know them, and they follow me."

2. We learn who are the best Christians amongst Christians.

It is certain some are better than others. Now, who are the best ? I answer, they who walk most like Jesus Christ, that tread most closely in his steps: allasion to 2 Kings xiv. 3. " He did that which was right in the sight of the Lord, yet not like David his father: he did according to all things as Joash his father did." David was the sampler, the standard, —^so is the Son of David.

3. Learn how far we are to follow all other examples, how good, how great soever;—no further than they follow Christ's example; when they leave him, we must leave them, 1 Cor. xi. 1. The reason

is, he is the great exemplar, the pattern of patterns, Heb. xii. 1,2. In sitting at the sacrament they are on a safer side than those that kneel, because Christ sat;—though that does not prove we must, it proves we may.

4. Then let us in every thing set ourselves to do as he hath done before us, '* He tbat saith he abid-eth in him, ought himself also so to walk even as he walked;" 1 John ii. 6. ought —^not may, if he will, or may choose, but ought, —It is duty. Think you hear him say» Learn of me, or as Gideon, " Look on me, and do likewise," Judg. vii. 17. Who should children learn of but their father? servants, but their master ? Who should sheep follow but their shepherd ? It were a good thought in a doubtful matter. What would Jesus Christ do if he were here? how would he carry it ? Would he play at dice or cards, revel, be wanton ?

Wherein especially are we to imitate the holy Redeemer?

(1.) In his care to please God in every thing, John viii. 29. Did he so ? then let us endeavour the same. Acts ix. 6.

(2.) In his contempt of this world, and every thing in it. What poor nothings were they to him. Are they so to us,—riches, honours, pleasures ?

(3.) In his charity towards all men. He had a love of pity and compassion towards enemies, prayed for them; so should we. But his special love was for the excellent; so should ours be, Eph. v. 2.

(4.) In his carriage under his sufferings and at his death, so meek, so lamb-like, so silent, so submissive —such should ours be.

But is it possible we should be as he was, and do as he did ?

I reply. It is not in the same degree, but yet as a child learning to write strives, and doth as well as he can, and eyes his copy often, we may do.

There arc two motives to such endeavours.

It will be an evidence that we are his now in the kingdom of grace. And,

It will be an earnest that we shall follow him hereafter in the kingdom of glory. Rev. xiv. 4, 6.

SERMON XXI.

CHRIST IS THE DOOR.

John x. 9.

/ am the door: by me if any man enter tn, he shall be saved, and shall go in and out, and find pasture.

Of all the comparisons made use of by our Lord Jesus to illustrate and set forth what he is appointed of God to be to true believers, there is none more seemingly uncouth and unlikely, and yet none wherein he is more express and positive, than this, of a

APPENDIX.

iioor, — I am the door, . He says elsewhere, / am the

watfy and / am the vine ; and here, / am the door, DocT. That Jesas Christ is the door. Show, I. Of what use a door is, that we may see

and be convioced that we have need of him, as a

door.

II. What are the properties of Christ as a door, and what kind of door he is.

III. What improvement is to be made of it. Lord, give me a door of utterance, and the people,

while I am speaking, a door of entrance. Amen.

I. Of what use is a door, and how is Jesas useful as such ?

A door we all know is of a four-fold use, or for four purposes—^to let out, and let in; to shut out, and to shut in; and so is Jesus Christ, and therefore it is not amiss here that he says, I am the door,

1. A door is to let those out of the house that are in it, and have a desire or occasion to go out. It is not to break the walls down, nor to creep out by the window. No, the door is made for the purpose of orderly going out.

Now there are four houses or places which it concerns us all to get out of, and the Lord Jesus Christ is the door by which we must get out if ever we mean to get out.

(1.) There i:t the prison house of a sinful state and condition. In this we all arc by nature, one as well as another, Gal. iii. 22.—^shut up under lock and key, as prisoners are shut up, either for debt, or as malefactors.

In this prison there are two rooms, one is God's, and the other is the devil's.

God's room in this prison, is that in which we are all shut up by reason of the guilt of sin, according to his law, exposing us to wrath and punishment. Consider sin as a debt; wc are prisoners for that debt; as a fault, a trespass, a treason. We are prisoners for it, I say, prisoners already, though suffered to walk up and down, yet prisoners—bound over. There is a worse prison to come, but this is the way to it, the beginning of sorrows. Now is there never a door out of this prison, no way to pay the debt, to make satisfaction to divine justice, that we may be discharged ? Yes there is, and Christ is that door; Whosoever believes in him, shall not come into condemnation, Rom. viii. I. Thus it is prophesied of him, Isa. 1x1. 1. ''He hath sent me to proclaim liberty to the captives, and the opening of the prison to them that are bound." By him many a poor prisoner hath been set free, Ps. cxvi. 16. I Tim. i. Id—15. Methinks we should all be glad of this, both those that are out, and those that may get out if they will. Were such an offer made to the poor prisoners in Chester, or Shrewsbury, or Ludgate, or Newgate, the debtors' end, or the malefactors' end, how welcome would it be !

The devil*s room in this prison, is that in which all

unconverted sinners are; under the dominioD of sus, under the power of a corrupt nature ; led captite b^ him, 2 Tim. ii. 26. Like Samson with his eyes out. grinding in the Philistines' mill, and the Pbilistiaef making sport with him. Here is the truth of tfaj condition, sinner. " In whom the god of this world hath blinded the minds of them which believe oot. lest the light of the glorious gospel of Christ, vbo is the image of God, should shine unto them," 2 Cor. iv. 4. '* Wherein in time past ye walked accordiDs to the course of this world, according to tbe prince of the power of the air, the spirit that now voii. eth in the children of disobedience : among mhm we all had our conversation in times past. Id *^ lusts of our flesh, fulfilling the desires of the Icsb. and of the mind; and were by nature the children of wrath, even as others," Eph. ii. 2, 3. Now is there no door out? Most I live and die in this eonditioQ' Is there no escaping? Yes: there is a door; he b raised up, and sent of God, on purpose to be tkc deliverer; as Moses out of Egypt, Cjras out of Babylon. Dost thou not hear him call? Thou hast heard it many a time, but not heeded it. O heed it this day, and close with it; say not, I like obt master, and I will not go free, but yield thyself uofc> God, as one that is alive from the dead, and joor members as instruments of righteousness unto God Rom. vi. 13.

(2.) There is the house of bondage ander tbe cere-monial law; an uncomfortable bouse to dwell fa: the fathers thought it so; a yoke, an intolerable yoke. But is there no door ? Yes, Jesus Chirst is tbe door: by him the gospel church is called to go oat, from bondage to freedom, from carnal to spiritual onii> nances. Matt. xi. 28. And yet there are some tb£ will not stir, nay, are angry with those that do, and hate and persecute them ; as Ishmael the son of tbe bond-woman, did Isaac, the son of the free-womaa. Gal. iv.

(3.) There is the house of correction ander afflicting providences. And this is a house that few of as but one time or other are taking a tarn in it, and glad would we be to get out;—the sick to be well; in pain to be at ease; they that are in want to be supplied; the sad to be comforted. Some cannot abide in tbii house, but will break prison, use unlawful means to get out. There is but one door of lawful escape, and that is Jesus Christ: he is the door, Ps. Ixviii. 201 Make him thy friend, and let him alone. How! Humble thyself to him, accept of the punishmeot of thy iniquity, justify God, judge thyself, bear patiently his fatherly chastisement, use lawful means, and yet be willing to continue his prisoner: and mark if this be not the right door. Murmuring, qnar-relling, complaining, shifting, sharking will not do. Job xxxiii. 19; xxiii. 24, 26.—a tnm-kej, a doorkeeper, ehap, xzxvi. 8—12.

(4.) There is the house of the grave: a bouse in

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61

^urliich we mast all make oar bed shortly; a dark, silent, lonesome boase, wherein there is company enough, bat no converse. Is there any door oat of ^his hoase ? Only one comfortable door, and that is •Jesus Christ. " I am the resurrection and the life, lie that believeth in me, though he were dead, yet shall he live," John xi. 25.—the resurrection only to them that believe, and to all them; others must be vaised, but Jesus Christ is the resurrection only to true believers. None but they must come out through liim, as the door. There is victory only through him, 1 Cor. XV. 66, 67.

2. A door is to let those in that are without; being open, we go in at it, and it is the right and usual way of entering. Now, such a door for such a purpose is Jesus Christ.

(1.) He is the door into the pasture. So, in the context, he compares believing souls to a flock of sheep, and himself to their shepherd. Now sheep must have some pasture, some place to graze in; that place must have some gate or door, for the sheep to go in at. I am the door, says he. What, and the shepherd too ? Yes, and the shepherd too. What is the pasture then, to which he is the door ? The pasture for believing souls is the word of God, the ordinances of God, preaching, praying, singing psalms, sacraments, sabbaths: here Christ feeds his flock. Cant i. 7, 8. And brave ^reen pastures they are, Ps. xxiii. 2, 3. Now the door is Christ; it is by him we «nter, in his name, by the assistance of his Spirit "Without him there is no blessing, no nourishment. How do the sacraments become profitable ? By the blessing of Christ, and the working of his Spirit. See then that we come in his name, and strength.

(2.) He is the door into the presetice-chamber, £ph. ii. 13,18; iii. 12. There is no coming to God with comfort, but in at this door. It was his great end io dying, that he might bring us to God, 1 Pet. iii. 18.

(3.) He is the door into the storehouse, or treasury, of all the good things that we have need of, whether concerning this life, or the other. The door to them was shut and locked up, and barred and bolted, by the fall. There is no coming at any of them till the Son of God came, and himself became the door, '* My God shall supply all your need, according to his riches in glory, by Christ Jesus" —^Tbey are laid up in the promises; now Christ is the door to the promises, 2 Cor. i. 20. Col. i. 19. compare John i. 16.

(4.) He is the door into the school-house. The church of God in this world is like a great school, wherein all true believers are scholars, or learners. The teacher is God, John vi. 44. His ushers are the ministers, the under-feachers. The lesson is, the will of God concerning our salvation. The door or entrance into this school, is Christ; by him it is we are admitted into this privilege; he gives us the understanding, 1 John v. 20. Ps. cxiz. 130.

—the entrance or door.—O beg of him to help thee in at this door, to take thee under his blessed tuition.

(6.) He is the door into the ark: I mean, Noah's ark, the close ship, wherein Noah and his family were saved. It had a door. Gen. vi. 16. Now that door is Christ; there is no safety, no salvation, but in, and by, and through his merit, and mediation, 1 Pet. iii. 21.—he shall be saved as here.

(6.) He is the door into the atonement It is by him that we are let into the pardon-office; into a state of peace and reconciliation with God, Rom. v. 1. 2 Cor. V. 19, 20.

(7.) He is the door into grace and holiness; his blood is not justifying only, but sanctifying. It is by him that we are made new creatures, partakers of the divine nature; quickened, Eph. ii. 1.

(8.) He is the door into glory and happiness. He is the door into heaven. There is no coming thither, but by him. He is our forerunner.

3. A door is to shut out those that are without, to keep people from coming in at pleasure. They must knock that will enter. Our hearts have a door, and it is shut against him, and he is fain to knock, and call, Ps. xxiv. 7, 9. Cant. v. 2. Rev. iii. 20. These houses of his afore-mentioned have a door also, and they are kept by that door from being common. But if we knock, it shall be opened. Matt. vii. 7, 8. Provided we knock in time, else the door will be shut. Matt. xxv. 10,11. Luke xiii. 26—28. And provided also we knock in earnest, Luke xiii. 24. not coldly, carelessly; not in guile and hypocrisy.

4. A door is to shut those in that are within. All that are let in by Christ into those blessed rooms before mentioned, let him alone to secure them there. John X. 28. I Pet i. 6. When Noah was in the ark, God shut him in.

II. What are the properties of Christ as a door? A» a door he hath these properties.

1. He is a living door. This is peculiar to him. No other door is so besides him ; as he is the living way, Heb. x. so he is the living door. The door to life, and a door that hath life. Other doors are dead things. Now, it is true be was dead, but he is alive, and lives for evermore, and thence it follows. Rev. i. 18. and have the heys of hell and of Heath.

2. He is a low door. They that will enter in by him must stoop, or else there is no entering. It was man's pride, lifting up himself against God, that shut up the old door; therefore it is humility, and humiliation, and self-denial, that must help us in at this new door, Luke ix. 23.

3. He is a strait door. Matt vii. 14. As we must stoop, so we must strip; there is no taking our lusts and sins in with us at this door. Away with them, allude to Mark x. 60. He, casting away his garments, rose, and came to Jesus. See Matt xix. 23,

APPENDIX.

24. A cable antwisted may, in time, be gotten through a needle's eye, but not else.

4. He is a strong door. The door into the temple was 80, when twenty men were employed night and morning to shut and open it We read of brazen gates. Such a gate Christ is, and it was needful he should bo so,

F&r comfort to his people. Therefore he is able to save to the uttermost; therefore there is no danger of being broken open, or plucked out. And,

Fwr terror to others. Therefore no breaking in upon him, otherwise than upon his own terms.

5. He is an open door. As yet I may say so in the sense in which he is an open fountain, Zech. xiii. 1. free to all, Isa. Iv. I. Rey. xxii. 17. He excludes none from coming in at this door, that do not exclude themselves.

6. He is the only door. Besides him there is no other. I am the door, that door, that one only door. Acts iv. 12. I Tim. ii. 5.

Our own merit and righteousness is no door; tbere« fore said Paul, What things were gain to me, them I counted loss for Christ: yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord," Phil. iii. 7, 8.

The mediation of saints and angels is not. They themselves have need of Christ to be their door.

General mercy is not; it never yet pardoned one sin, nor saved one soul, but in and by Jesus Christ

Ministers are not, nor ordinances.

III. What improvement is to be made of this subject.

1. What cause have we to bless God that there is such a door, especially that in love to our souls he hath revealed it to us. Yet, more especially, that he hath helped us in by it; that it is shut upon us for our security, and not against us for our exclusion.

2. What a condition are they in that are either in darkness, or blindness, knowing nothing of this door, like the Sodomites, Gen. xviii. Or, that are shutting it against themselves by unbelief; or that are knocking at other wrong doors, like the priests of Baal, 1 Kings xviii.

3. Of what concernment is it to us, every one of us, both to own Jesus Christ as the only door, and to get in by him, and to do it quickly, before the door be shut.

SERMON XXII.

CHRIST IS AS THE DEW.

HOSEA xiv. 5.

/ will he as the dew unto Israel.

These words are a gracious promise made to Israel by the God of Israel, wherein the thing promised is,

that he will be as the dew to tfaem. Toa know mht. the dew is. It is a moisture distilled from li[»v«e upon the earth, in asummer*s morning, whereby fk earth is refreshed in a dry season, and tbe ^nss. and the corn, and the herbs are refreshed, and v&de to grow. Now to this little inconsiderable tJiiie. the Lord doth here compare himself, that is, God is Christ, for out of Christ God is not a dew to ns, b«i a consuming fire; and, therefore, I say io Chri^ and therefore to him I shall apply it.

DocT. That the Lord Jesus Christ is as the dev unto his Israel.

This comparison of the dew is made ose of fer illustration in sundry places of Scripture.

The inconstant goodness of an hjrpocrite or dissembler in religion, is compared to the monum^ dmwL and the early dew, Hos. vi. 4. The morning c!o34 promising rain, the early dew performiDg scMnethinf towards it, but nothing to purpose ; as good neters whit as never the better. So in the case of the hjpo-crite.

The multitudes of sincere converts that should be. and were, in the days of the gospel* especially at tlu first setting of it out, are compared to the multitude of the drops of dew in a morning, Ps. ex. Z. du iew of thy youthf that is, multitudes of yoong converts.

The benefits that the world hath from the prr-sence of good people in it, especially when tbcj an much made of; they are like the dew to the placa where they live, Micah v. 7.

The excellency of brotherly love and unity, ssc unanimity among brethren, is like the dew, P.v cxxxiii. 1, 3. It makes every thing to grow, ajni flourish, and prosper.

The word of God, especially the word of the p»-pel, is like dew, Deut xxxii. 2. Isa. It. 10,11. Hek vi. 7,8.

Here the Lord himself says, / will be as lAe dnr to Israel.

Show, I. What likeness there is between Jesu Christ and the dew.

II. Who the Israelis to whom he will be astbedfw.

III. When especially it is that we have need ol this dew.

IV. What our duty is in reference to it.

I. What likeness is there between Jcsos Chrisi and the dew?

The dew hath six properties, all fitly appUcable, without straining, to the Lord Jesus Christ

I. The dew is divine and heaven-bom. Itis boi of the earth earthy, but of heaven heavenly. God himself is the Father of it, not man, Job xxxviii.SS. It is often called the dew of heaven^ Gen. xxTii. 28, 39. Dan iv. 15; xxxiii. 5. 21. And is not Christ so? Is not God his Father? Was he oot begotten of him before all worlds? Isa. liit. 1. Wh» shall declare his generation f He b the dew certaiolr. for he came from heaven; he is the ffiji of God.

WHAT CHRIST IS MADE TO BELIEVERS.

63

2. The dew descends, comes down. The motion >f the sun is circular,* in a round, from east to west; t>ut the motion of the dew and the rain is perpen-iicalar, in a direct line downwards; and both for the good of man. Jesus Christ descended: he Biscended, it is true, but first he descended into the lower parts of the earth, Eph. iv. 9. And it was a descent indeed, if ever there was any,—from the right band of the Majesty of heaven to be born of a poor woman, in a stable, laid in a manger; to condescend to be made man was much, but to be made sin, a curse, was much more.

3. The manner of the descending of the dew is observable; it descends silently, makes no noise, as the rain oftentimes doth, clattering upon the houses. Such was the coming of this dew, the Lord Jesus Christ, into the world ; he came not with observation, liuke xvii. 20. with outward show, did not cry, Matt, xii. 19.—not after the manner of kings and great men, sending harbingers before them. When he comes upon the soul, either in a way of sanctifica-tion, or of consolation, it is silently; there is no noise;—^the friend that sits on the same seat knows nothing of it, scarce the soul itself at present, Cant, vi. 12.

4. It is the nature of the dew to soften as far as it goes. So doth Jesus Christ: he finds the heart hard, incapable of divine impressions, but he doth not leave it so. He turns the stone into flesh. That is more than dew ever did, Ezek. xxxvi. 26. By this wc may know hath this dew ever descended upon oar souls. What softness, piiablencss, tractableness to the will of God, under ordinances, under providences, is there!

5. The dew moistens. So doth Christ The heart, through sin, is not hard only, but dry« till grace comes, and that opens a spring, which spring springs up in the soul to everlasting life; then there is weeping and mourning for sin; our own sins, Zech. xii. 10. and other men's sins, Ps. cxix. 136. Abab's repentance was in some things beyond Josiah's, but Josiah wept; so did not Ahab; compare 1 Kings xxi. 27. with 2 Kings xxii. 19. It is said of Gideon's fleece, it was wet with dew when all was dry round about it, Judg. vi. 37. So it is oftentimes with souls in ordinances, under providences.

6. The dew makes fruitful; the grass, and the com, and the herbs, and plants in the garden, and in the field, grow the better after the early dew : it is refreshing to them, and causes them to thrive and shoot forth. Gen. ii. 4—6. Says Elijah, when he would foretell a famine, as the means of it,'' There shall not be dew these years." Says David, in his elegy upon the death of Jonathan, when he would wish the mountains where he died barren. Let there be no dew, 2 Sam. i. 21.

* That is, appareniljf to, except upon Its own axis. It is now pretty generally agreed that the earth and other planets move

The author of all the fruitfulness of souls is the blessed Jesus, by the working of his Spirit and grace. Isa. xliv. 4. See what follows here. He shall grow, that is, with all kinds of growth ; downwards, upwards ; in strength, comfort, usefulness. Hos. xiv. 8. '' From me is thy fruit found." See John xv. 1—5. Mai. iv. 2. As a sun he furthers fruitfulness and growth: " grow as calves of the stall."

II. Who is the Israel to whom he will be as the dew.

There is a two-fold Israel spoken of.

Israel the person. That was Jacob ; so called from his prevailing with God in his wrestling. Of him it is not meant He was dead and gone long before. And,

Israel the people. This is two-fold:

Israel according to the flesh. The nation and the people of the Jews; the seed of Abraham, Isaac, and Jacob. It was a truth with reference to them. The Lord was unto them as the dew,—refreshing, cheering, comforting, making them to grow, and increase wonderfully. And,

Israel according to the spirit. All truly penitent believing people, whether under the Old Testament, or under the New. Such as are described doing according to rules given, Hos. xiv. 1—4. To such as these Christ is as the dew. It is true he must descend on us, ere we can be such, but when his grace hath made us such, then he is indeed the dew unto us. Now when it is said here, '* I will be as the dew unto Israel," understand it,

1. Of the gospel church in general; and the particular churches and congregations, the visible members of it. The Lord Jesus hath been, is, and will be, as the dew to them; making them to grow, and thrive, and increase, and bring forth.

2. Of particular believing souls. Such as are Israelites indeed, princes with God; called, and chosen, and faithful. They- will all witness for him —I am sure I have found him as the dew to me many a time; And so have I, will another say.

III. When especially have we need of this dew ?

1. To be sure we have all need of it while wc are in an unconverted state and condition. Till a shower of this dew falls upon thee, thou art good for nothing. God hath no service, no fruit, from thee. Thou art like the mountainsof Gilboa, under God's wrath and curse. O that thou wert made sensible of it, that thy soul might be like the dry and thirsty ground, that gapes for the dew and for the rain ; that thou wert set a longing after it; crying and calling for it.

2. .When the conscience is parched at any time with the sense of guilt staring thee in the face, through some wilful omission, or commission. O then for a shower of this dew! What is there else that can give ease and comfort, butonly this ? 1 John

around the sun.

APPENDIX.

i. 7; ii. 1, 2. Rom. v. I. He alone is our city of refuge, the altar we must fly to.

a Under the withdrawings of the light of God's countenance. When he is pleased to hide his face from the soul, whether provoked to it, or for trial, when mourning alL the day long, this alone must be the dew that must refresh and comfort, Prov. xiv. 12. A beam of that favour shining upon the soul through Jesus Christ.

4. When a fit of barrenness prevails; through the stirrings of some corruption, the success of some temptation, or through the want of quickening means and ordinances, the word, sacraments, sabbaths, solemn assemblies. What hath the soul to recover itself by out of this ill frame ? Nothing but a shower of this dew. When he that hath said here, *' I will be as the dew unto Israel," comes by his Holy Spirit, puts in his hand by the bole of the door, speaks life and quickening to the soul, that makes a speedy change, as Cant. v. 2,4, &c.

5. In a time of outward trouble and calamity; when creature comforts fail, relations are unkind, or, it may be, snatched away ; when losses and crosses betide us, and our lifeis'made uncomfortable to us; —O the help that is had then, at such a time and in such a case, from a shower of this dew ! To be able to say. My Christ is mine still, and I am his. I have my fountain though my cisterns be all drawn dry, Hab. iii. 17, 18. As David, 1 Sam. xxx. 6.

6. When we come to die. The valley of the shadow of death is a very low place, so low that it is oftentimes very dark and uncomfortable to those that walk in it; but if the Lord Jesus be with us in that valley we need not fear, Ps. xxiii. 4. Qne shower of the dews of his refreshing, comforting Spirit, whispering peace, enabling us to look beyond, will make death to be quite another thing, 1 Cor. XV. 56, 67.

7. When we go to an ordinance. The dew is necessary to prepare the ground for the plough.

8. When we have been at an ordinance. It is needful to close the soil with the seed.

IV. What is our duty in reference to this ?

1. Mix faith with it, as a divine truth; that there is certainly such a thing as this dew ; and that the Lord Jesus Christ is it. We see and feel the other dew, and know by experience what it is, but this is spiritual and invisible; yet it is as real a thing as the other.

2. Be more and more sensible of your need of it every day,in every thing; to soften, to moisten, to make fruitful. All is nothing without it. Nothing else will do the work but it only, 1 Cor. iii. 6,7.

3. Ask it of God; and having asked it, expect and wait for it, in the use of appointed means." Ask ye of the Lord rain in the time of the latter rain," Zech. X. 1. Say, " Lord, I want a shower of dew for my soul: my plants, my graces, my comforts, wither and

decline; my fruit fails; help, Lord!"—And formeafc. the ordinances are the way.—^We moat lie b? ik pool-side. Though they can do Dothiog withooikls. though he can refresh without them, yet his ordLita7 way is in and by them. Wait as the basbandosfi. Jam. V. 7. allude to 1 Kings xviii. 4.

But I can do nothing, says one, I am anworthj.

What doth the ground do to invite the dew? h thirsts, and desires, and gapes, that is all. V^hA worthiness is there in the earth to deserve sa«-2 refreshments from heaven? None at all ; the m3> na, that is, Christ, came down in the dew—^in tbe ordinances, to be gathered only in the moniiL£ Look to it you that are young, it is the early de« it is dried up at noon; there are no showers cf u then ; therefore, " Remember now yoar Creator l: the days of your youth.''

4. Observe whence all your spiritual refresbai»!5 come, and all your fruit It is from Christ as joer dew; and let him have the glory of it, Ps. cscr.!. 1 Tim. i. 12.

SERMON XXIII.

CHRIST IS OUR SUN.

Mal. iv. 2.

But unto you that fear my name shall iJke Smm*; righteousness arise with healing in his mngs : c9^. ye shall go forth and grow up as calves ef \^ stall.

This sun here spoken of is certainly oor L«ord Je^ Christ. It must be he. It can be no other.

He is the Sun of righteousness. That if

He is most righteous in himself; holy, harmtev. undefiled, separate from sinners, as the Branch <*. righteousness, Jer. xxxiii. 16. Righteous as God. righteous as man, Jesus Christ the righteous. So ts: is called, I John ii. 1. He is a Sun for righteoc^-ness, transcending all other. Besides,

He is made righteousness to tci, 1 Cor. i. 30. Tbc Lord Jehovah, our righteousness^ Jer. xxiii. 6. S:> that if ye have any thing to do at any time with tfet righteous God, any sin to get pardoned, service &r-cepted, and are sensible ye have no righteousness of your own, take his, and go in his name, and yo«r work is done.

He is also a rising sun. There is a two-fold risioc of this sun;

The one general and universal to all the world: at his incarnation, when the day>star, that is, tlu-sun, from on high, visited us. Lake i. 78.

The other particular and personal, in our horizoa, and that is, when we are savingly converted. Tben he rises, and never till then, to our sonls; to ym that fear my name. Not that we fear first, and tbea

WHAT CHRIST IS MADE TO BELIEVERS.

66

he San rises. No, the tun rises first, and pats that iear into yoar hearts, that is, that repentance, faith, lew nature, and then he rises in ns, and on as, more iXkd more. Now, the query is, what the soal gets hy the ising of this son. What doth the world get, what

10 particular creatares get, hy the rising of the sun n the firmament every day ? I answer, six things— ight—life—^heat—healing—^furtherance in growth— md furtherance in fruitfulness.—So do the souls of rue believers, by the rising of Jesus Christ, the Sun if righteousness, on them; every day they get spiri-ual light, life ; and, therefore, if ye ask what kind if Sun Christ is, and whatare his properties as such,

answer. He is an enlightening, enlivening, heating, lealing sun« furthering our growth—and our fruit-ulness. Of the two first we have discoursed before —as oar light and life.^ Of the four last this day.

Jesus Christ is made unto us of God, a soul-heat-Dg, soul-warming sun. What heat, what warmth is here in the beams of the sun in the firmament, in a ommer's day ! how extensive! There is nothing hid rem the heat thereof, Ps. xix. 6. Nay, if it be in the aidst of the winter, though, by reason of its distance rom as, the rays are weak, and want force, yet how omfortable is it to us, how refreshing, how glad are re of it! And hath Jesus Christ never been in like (lanner warming, refreshing, comforting to your oals ? Have ye never found him a heating sun to you ? t is trae, there are places where the heat of the sun s sach, as not only blackens, but burns. And there ire people too, to whom Jesus Christ is a burning, onsuming sun; that is, to all the impenitent, unbelieving opposers of his kingdom and gospel, to

11 that go on still in their wickedness. See in the rst of the chapter, a very terrible threatening,—*' All be proud, yea, all that do wickedly, shall be stubble: nd the day that cometh shall bum them up, saith be Lord of hosts, that it shall leave them neither oot nor branch." But it follows,^'' Unto you bat fear my name shall the San of righteousness rise with healing in his wings,"—as if he had said -Be not ye afraid; he that will be a lion to others, nil be a lamb to you—an oven to others, a sun to oa.

Show, I. What need we have of these warming dflocnces from Christ the Sun of righteousness. Lnd,

II. How and in what way Christ the Sun of right-ousness, communicates heat and warmth to those bat fear his name.

I. What need have we of these warming infln-nces from Christ the Sun of righteousness ?

The need we have, is, upon the account of the oldness we are subject to, in spiritual things.

Some are key-cold, stone-cold ; they have no eat, no warmth at all. How should they? They

• See DiacounesIX and X.

p

are dead, dead in trespasses and sins, altogether void of spiritual life ; and that was once the case of every one of us, and is still the case of every unconverted, unregenerate soul. Till Christ arise upon us, and give us life, we are dead, Eph. ii. 1. When life comes, heat comes.

Even the best, such as are spiritually alive, are subject to their cold fits. The sense and feeling of which, and complaining under it, is a sign there is life, and that it is not the cold of death. Living people are cold, as perhaps some of you are now at this time, while I am speaking,f and dead people are cold ; but there is this difference, the dead are always so; they feel nothing from it.

The causes of this spiritual coldness are,

1. Some inward distemper prevailing in the soul; some mortified Inst striving, which drinks up the spirits. There are spiritual agae-fits, strokes of palsy. The more of the stone in the heart, and the earth in the mind, the cooler it becomes.

2. From the season ; night-time and winter-time are cooling times. When God withdraws, it is both night and winter with the soul; and no marvel then if it be cold.

3. From cooling circumstances, such as want of ordinances, engagement with carnal relations. See both in Ps. cxx. 5. *' Woe is me that I sojourn in Mesech, that I dwell in the tents of Kcdar!" As if he had said—Alas I how cold am I!

The effects of spiritual coldness are,

1. Inward uneasiness. Warmth is comfortable; cold is uncomfortable. When this sun was eclipsed and gone, how sad were the disciples !

2. Unfitness for action. When numbness seizes the joints, the man can do nothing, Job xxxvii. 7. '' He sealeth up the hand of every man.'* Wonder not if he cannot work.

3. Unaptness to receive impressions by the word and by the rod—as wax when hard and cold. Inquire,

II. How is heat and warmth communicated by Christ to those that fear his name ?

In general—it is by bis wings. The sun, say you, hath no wings. It means bis beams. In allusion to the fowls, who not only fly with their wings, but warm and shelter their young with their wings. Matt, xxiii. 37. But,

1. In particular—he is a warming Sun to us.

(1.) He is so by the immediate motions and comforts of his holy Spirit. It is under that notion that he is promised as a Comforter^ John xiv. 16. Comfort is warming. Also he is promised as fire. Matt, iii. 11. When he sanctifies, he works as fire, which is cleansing; also when he comforts. And,

(2.) He is so by his word and ordinances, though not without the Spirit They are dead things in

t Janttary, 1601*3.

APPENDIX.

themselviss; it is the Spirit only that qaickens; bat the effect is produced when he is pleased to work with them and by them.

The word of Christ hath a warmiDg facalty, Jer. xxiii. 29. Luke xxiv. 32. Have not you yourselves found it so many a time ? When you have come cold to it, benumbed, frozen, bow strangely, how suddenly, have you been altered, revived, quickened, comforted!

The sacrament of the Lord's sapper is a warning, quickening, comforting ordinance,—as food, as physic, a cordial. Allude to I Sam. xxx. 11,12.

Singing of psalms is another warming ordinance, Eph. v. 18,19. " Be not drunk with wine, wherein is excess ; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord."

(3.) He is so, by good society. The very sight of a good man warms, much more converse with him; and the more inward and intimate the better, Eccl. iv. 11. Not only bad company, but the want of good company, is cooling. Fire is quenched as well by the withdrawing of fuel as by pouring on water. See Acts ii. 41—47.

May I be bold to ask you, How is it with you ? What temper are you in ? Are you cold ? What kind of cold is it—^the cold of the living, or the cold of the dead ?

My exhortation to you in both cases must be one and the same : Away to Christ the Sun of righteousness. Lay thy soul ander his wings, his warm beams, the influences of his Spirit and grace, his word and ordinances.

Beg of him to come and warm thee by them. This is the meaning of David's oft-repeated request, Ps. cxix. for quickening,—quickening.

Prayers must be seconded with endeavours. Motion begets heat; so does meditation: '* While I was musing the fire burned."

When you meet with spiritual warmth at any time, let the Sun of righteousness have the praise. We may lay ourselves under his warming beams; but what do we towards our own warming? Some ministers, some subjects, are more warming than others; but we must use all the means, and that diligently.

2. Jesus Christ is made unto us of God a heavenly sun, with healing in his wings. Our condition is oftentimes not only a cold, starved condition, but a sick and wounded condition. We are sick—of the disease of natural corruption. We are sick—of the wounds of actual sin.

We should be greatly concerned, each of us, about

— * ■

* " We now wtthoat the smallest danger of incurring the suspicion or disloyalty, can safely pronounce that the royal touch for the king's evil, is to be referred to the head of physical charms, evincing that no order of men escaped the ancient contagion of

these two. If any thing ails the body, if tiiat be sick, if that be sore, we send hither and send thitke, far and near, for help. What! and no concerned-ness for the poor soul ? We should in this case be more concerned, much more; for the soal is oor precious than the body; one soal is of morcTtlst than a thousand bodies. The soal is the man. If the body be sick and die, it is but the body, the son! may do well enough; but if the soul be sick asc die, the man is lost. The body may perish aloee. but the soul never perishes without the body ak) perishing with it.

Count upon it, each of yon, yoa have need of healing. If you think not so, yoa have most need o^ all. Matt. ix. 12. Have you not a €K>rropt naton Why, that itself is a disease. Are ye not daih trespassing and transgressing? Your backslidinp must be healed, or ye are undone.

Behold I bring you tidings of great joy. There ii healing, there is a healer. The San of righteousness is risen. Away to him then vrith all thy sores, *ith all thy sicknesses.

He cures of the disease of corrupted nature b? his renewing grace. When the Spirit sanctifies, k heals. O beg that Spirit of his ! Ps. li. 10.

He cures of the wounds of actual sin by his blood and merit; as a Sun of righteousness iroputiio; righteousness to us before God, wherein we are made to be accepted. This justifies, acquits, absolves, and so heals. See both together, Ps. ciiia

Consider, (1.) The healing that is with Christ the Sun of righteousness, is the alone healing. There is no other that can cure thee. Acts iv. 12. Whetbef it be true that the king's evil can be cured by tfe king's touch * only, is more than I know; but I ac sure the evil of sin can be cured no other way tba* by the touch of the King of kings.—All other pbvsir and physicians are of no value.

(2.) It is all-healing. There is no disease, i» wound, that he cannot cure. Among diseases thosr that are hereditary are hardest cored. Now sio m such ; but though it be so, he can care it. Amo&f wounds those that have been longest neglected ait hardest cured. Are thine such ? Say not there is d§ hope. David lay three quarters of a year under tht peril of a neglected wound, yet he did well. " Tk blood of Jesus Christ cleanseth us from all sic.' 1 John i. 7. As when here on earth no disease «a5 able to stand before him, so it is now. The diseases of the soul submit to his healing touch.

(3.) It is healing at hand. What is there nearer at hand to us, wherever we are, than the sun-beams' Would they afford a remedy for all sores and sicknesses, who would want it ? Lo, here is a son tba:

superstUion." Brand's Observations on Popular AntiquitTes. ▼ p. 699. An account of the ceremony nay be seen in the G«b* Mag. ▼. xxi. p. 41Ab

WHAT CHRIST IS MADE TO BELIEVERS.

«7

rill heal thy soul; and how near is it! Away then, ach of you, with all the speed imaginable, to this lealer. Delays are dangerous. David complains, 's. xxxviii. 5. " My wounds stink and are corrupt »ecause of my foolishness."

3. Jesus Christ is made onto us of God a growth-urthering son; they shall go forth and grow up as alves of the stall.

Go forth —as a sick man when healed goes forth ; ¥alks abroad, after long keeping his bed or cham->er; abroad into the open air, which is refreshing, ind comfortable; abroad, about his occasions. So he soul, when cored of sin by the Sun of righteous-icss, then, and not till then, goes forth; that is, begins o live, to live to purpose, to the will and glory of God,

0 his own happiness and salvation, Ps. crvi. 16. And grow vp.—Oftentimes after a fit of sickness,

vhen cured, children are observed to grow and shoot brth exceedingly. So it is with the soul, and it is >wing to the sun's wings or beams. Nobody doubts he infloence the sun hath upon the growth of trees ind plants in winter. When the sun is away they ^row not, they scarce live. So it is with trees of ighteoosncss, trees of the Lord's planting. All heir growth is owing to Jesus Christ.

Can a tree or plant grow without a root ? No. Lo, le is oor root.

Can a tree or plant grow without watering? Lo, be is our dew.

Can a tree or plant grow without warmth ? Lo, he s a sun to os, his warm beams make us to grow, lud nothing else will do it without him. Sometimes rrowth in grace is spoken of as a commanded duty,

1 Pet. iii. 18. 2 Tim. ii. 1. In the text and elsewhere it is spoken of as a promised mercy, Prov. iv. 18. Job xvii. 9. And the blessed Jesus is the sole luthor of it.

As calves of the stall, —It shall be a speedy, useful growth. It is true he promotes and furthers it by ippointed means, Ps. xcii. 12,13. But still himself s the author of it.

Let us examine how it is with us. Do we grow, ^w in knowledge, grow in grace ? Are we better, setter this year than the last, more humble, watch-'ul, tender ? It should be so. Growth evidences Tuth;—^painted trees grow not. Many grow worse ind worse, 2 Tim. iii. 13. Growth will appear in (trength, and in stedfastness.

Let me exhort and instruct you. Would yon

^row ? Get onder the wings of this son. '* Grow

n grace, and in the knowledge of our Lord and

^avioor Jesos Christ," 2 Pet. iii. 18.—How in grace?

By growing in the knowledge of Christ; not head-

cnowledge, but heart-knowledge. After so much

^reaching of Christ God will certainly expect you

ihould grow apace. '' Grow up into him," Eph iv.

Id.—into acquaintance with him, into living upon

aim, especially as a Sun of righteousness healing us.

r t

4. The same is also to be said concerning our fruit; our Lord Jesus is a fruit-furthering sun.

The summer time, when the sun is with us, is the fruit-beanng time of the year. So when Christ is near the soul, and the soul is under his influences, then it bears fruit. ** 1 will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon. They that dwell onder his shadow shall return; they shall revive as the corn, and grow as the vine : the scent thereof shall be as the wine of Lebanon. From me is thy fruit found," Hos. xiv. 5—8. See John XV. 1—8. *' I am the vine," &c.

SERMON XXIV.

CHRIST IS OUR SHIELD.

Genesis xv. I.

After these things the word of tlie Lord came unto Abram in a visiony saying, Fear not, A brum: I am thy shield.

The word of the Lord that appeared to Abram, and said this, was the Lord, the Word, the second Person in the blessed Trinity—God the Son; oor Lord Jesus Christ. He appeared often to the fathers in visions before his great appearance, when he was made flesh and dwelt among us. Now that which he said was, I am thy shield.

Aye thine, O Abram, says one; but what is that to us, what kin are we to Abram I

I reply. No kin at all, only he was car father; and is that nothing ? It is true, we are no kin to him according to the flesh, only as he and we are come of the same Adam and Eve; but, according to the Spirit,—he is our father, and we are his children, if we arc true believers. He is called the Father of the faithful, Rom. iv. Ail that was said to him was said to os. See chap. xvii. 7. A God to thee, and to thy seed.

DocT. That our Lord Jesus Christ is made of God a shield to all true believers.

Thy shield ? each faithful soul may hereupon say; my shield. Lord;—as David, Ps. iii. 3; xxviii. 7; cxix. 114.

Show, I. The meaning of this; what a shield is.

II. The properties of this shield; what kind of shield Jesus Christ is. And,

III. What ose is to be made of it. I. What is a shield ?

A shield is the same with a buckler, a broad plate of gold, or brass, or steel, or such like, carried by soldiers in their left hand to ward off blows from the head and heart, while the right hand manages the sword. Such a thing God the Word promised Abram

/.

APPENDIX.

here, and as in him, that he would be to him a shield, that is, a defence, a protection, a preservation to keep us from ail evil, from all hurts and harms, from every thing that might annoy us.

But are we in danger? do we stand in need of such a thing ?

Certainly. We do every day, and every night, every hour, and every moment.

1. We are engaged in a warfare; every Christian is to look upon himself as an enlisted soldier, and as such hath need of shield and buckler; not only of a sword for offence, but of a shield for defence.

2. Our enemies that fight against us are many« and mighty; the world, the flesh, and the devil are the three generals, and under each is Gad—behold, a troop Cometh. " We wrestle not against flesh and blood," £ph. vi. 12. that is, men like ourselves, and yet among such we have enemies, and therefore as to them we have need of a shield. Afier these thingSf after the war of four kings with five, after Abnim had rescued Lot, and made them all his enemies, no doubt he was afraid. Now the Lord Jesus comes to him. Fear notf they shall none of them hurt thee. I will stand between thee and danger. Nay we have another enemy, I had like to have said, worse than all the rest, considered as an enemy, and that is God, the mighty and terrible God: a professed enemy to every wicked man, going on still in his trespasses. If thou have not a shield to defend thee from him, from the stroke of his offended justice, thou art undone. Now that shield is our Lord Jesus Christ; not only to defend us from men and devils, but from being hurt by God himself.

3. It concerns us to get a shield, considering what it is that is in danger; even our all; all we are, and all we have, our life, health, estate, families ; nay, more than all these; our souls, our precious and immortal souls, are in danger. They are in danger of being wounded, of being destroyed. Their purity, their peace, is in danger. O then see, see, I beseech you, the daily need you are in of some shield, nay, any shield will not serve—of this shield.

II. What are the properties of this shield ?

1. The Lord Jesus Christ is a living shield. Other shields are dead things, made of dead materials; but he lives, and lives for ever. He was dead, it is true, but he is alive again, and lives for evermore.

2. He is a lasting shield. Other shields are subject to be worn out in process of time with much using, and then new ones must be had. Solomon made golden ones. In his son's days, they were gone, and brazen ones made in the stead of them; but here is a shield the same yesterday, to-day, and for ever; Heb. xiii. 8. It is a long time since Abram and David had him for a shield, yet he is as firm and good now as ever, as safe and as sure.

3. H«is an encompassing shield. Other shields are for one side only, but here is a shield for every side—

right side, left side, inside, outside, Ps. v. 12. Itti said concerning Job, and though the deTil said it k said truth, ** Hast not thou made an hedge abost him, and about his house, and about all that be hvk on every side,*' Job 1.10.—a hedge about, and aboot, and round about, never a gap in it.—^Were there <»e open place, at that one evil might come in.

4. He is an impenetrable shield, socfa a shield » cannot be pieroed through. We are told of a buckler, or shield, that was seven-fold, the thickncsi d seven ox-hides. What sword, or spear, or dart, cooM pierce that shield? Lo, here is one beyond that, armour of proof, such a shield as nothing can pit-vail ag^nst, nothing can enter. Is it a thing possible to prevail by power against omnipotency ?

6. He is the alone shield, besides him there is i» other. Solomon, and the rest of the kings, had choice; if one failed, they had another—for varietf. But this never fails: there is no need of any other; it alone is sufficient Other shields are shields of no value, such as cannot do our business, neither gf one kind nor other; none but Christ, none but Christ

Are not, it is asked, magistrates shields? P& xlvii. 9.

They are sub-shields, nnder-shields ; he alocf is the chief shield. They can do nothing without him ; he can do what he pleases without them. Bot

Is not faith a shield ? Eph. vi. 16. '< Taking tte shield of faith, wherewith ye shall be able to queue!: all the fiery darts of the wicked."

It is not faith that quenches in itself, and of itself, but as it receives Christ, and holds op Christ. Evm shield must have a hand to hold it, so must this shield. Now that hand is faith;—^not love, not repentance, not patience; but faith.

6. He is an all-sufficient shield.

He is a shield to all them that pvt their tren in him. If there were more such than there are. ^ would be enough for each of them; but not to otfaera, Prov. xxi(. 6. Ps. xxxi. 19. It concerns every out then to make sure his interest in Christ. If Christ-less, shieldless.

He is so at all times, and in all cases; against ill enemies, bodily, ghostly; in all perils and dangers, to the inward, to the outward man, Gren. xvii. 1 Being God all-sufficient, he is shield all-sufficieBt

III. What use are wc to make of this ?

1. This is a very comfortable troth to all the Lord'? people—that Jesus Christ is a sun to enlighten and warm us, that he is a shield also to protect and defesd us. Let our condition be never so pleasant and delightful, if we be not safe in it, if exposed toperili and dangers by enemies, what the better are we ?

It may comfort us,

(1.) In reference to public concerns. We sboald be of a public spirit, that is, disposed to rejoice In any truth we hear (as many are in news told) that is for the good of God's people in general. Kov

WHAT CHRIST IS MADE TO BELIEVERS.

69

ach IS this, the Lord Jesus Christ is his churcirs bield.

He is a shield to the universal church, visible and n^isible—to protect and defend it from all its ene-aies, within and without, open and secret. Matt, c vi. 18. To his being so to it all along, we owe the continuance of the being of it in the world to this l^j. The power and policy of hell and earth hath lot been wanting to undermine and destroy it, but »ur Shield defends it.

Now it is his tabernacle. Moses's tabernacle was secured from wind and weather, with a covering of -a.m8' skins, and badgers' skins. So Christ is the covering of his church, Isa. iv. d, 6.

It is his vineyard; and see what care he hath for he preservation of it, night and day, Isa. xxvii. I—3.

It is his flock and fold; and to preserve it, see what he says, He will be a wall of fire round about.

It is his army, and to secure it he is a shield-general ; not only captain-general, and ensign-general, but shield-general, for their protection. Therefore, ^e that love Jerusalem, rejoice with her, Ps. cxxv. 1,2. Her enemies shall not prevail.

He is a shield to particular congregations, and assemblies that profess faith in Christ, and obedience to him, especially that walk worthy of their profession, to protect and defend them against the wrath and violence of those that hate them. Are not we ourselves an instance, amongst many others in like circumstances? Had we been here to-day, if the blessed Jesus had not been a shield to us? Whose hand but his hath been our covering? It is true we have a good law, and a good king and queen,* but had they been for us, if the Lord Jesus had been against us ? No, no; he hath been for us, therefore they. " The shields of the earth belong unto God," Ps. xlvii. 9. He that hath undertaken the protection of the whole tabernacle, hath undertaken the protection of every apartment in it. He that hath undertaken the care of the whole vineyard, hath undertaken the care of every bed in it. He that hath undertaken to look after the whole flock, hath undertaken to look after every sheep in it He that hath the command of the whole army, hath the command of every troop in it. Therefore, to him let us give the glory. Therefore, on him let us still wait.

(2.) In reference to our own particular personal concerns, we have daily need of a shield; and we have one, and shall have him our shield, if we trust in him—even the blessed Jesus.

He is our shield to secure and safe-guard us from God's wrath and curse due to us for our sins. Were it not for him stepping between, every day we were undone. The blows falling upon us lighted upon our shield, and bruised him, Isa. liii. 4, 5. He was

• King WlUiam HI. and Queen Mary.

made a curse for us, died the death for us. O how should we love him!

He is our shield from the rage and malice of Satan. He goes about like a roaring lion, seeking to devour us. And who secures us from him, but the blessed Jesuis —^the lion of the tribe of Judah ? He takes our part.

He keeps us from being tempted, preventing os with preventing grace. He was led himself into the wilderness to be tempted; Matt. iv. 1. But he doth not lead us so; and it is a great mercy, and that for which we should be very thankful.

When we are tempted he is our shield to ward off the blow of the temptation, so that it shall not fall so heavy as otherwise it would, 1 Cor. x. 13. Luke xxii. 30, 31. He was tempted, but see Paul's testimony, '* He said unto me. My grace is sufficient for thee; for my strength is made, perfect in weakness," 2 Cor. xij. 9.

He is our shield, to give us victory over the temptation, nay, to make us more than conquerors, that is, triumphers, as Job was. " The Lord knoweth how to deliver the godly out of temptations," 2 Pet. ii. 9. Eph.vi. 16.— quenching the fiery darts of the wicked.—

He is our shield from the violence of mched men, God had no sooner withdrawn his shield of protection from Job, but presently the Chaldeans and the Sabeans were upon him. We cannot imagine what our adversaries that hate us would do unto us, not only to our assemblies and meeting places, but to our persons and families, if the blessed Jesus were not our shield, 2 Kings vl. 16—17.

He is our shield from all the evils and disasters tltat we are day and night exposed to ; going out, coming in, lying down, rising up. It is true, he makes use of second causes in doing it, but himself is the principal. The angels are of his appointing, Ps. xxxiv. 7; xci. n ; and cxxi. He strengthens our bars, Ps. cxivii. 13. He is our shield fromsick-ness. He is the body's shield from falls and bruises. He is the children's shield from burning and scalding. Job i. 10. Say then, how much are we indebted, and what shall we render?

2. Learn hence what a sad condition they are in, to whom Christ is not a shield. How are they exposed to all the evils and enemies that are against them! Imagine a man in a field fighting, and no shield, no friend. This is thy condition, sinner. O be sensible of it, and be afraid.

3. By way of exhortation and instruction.

(I.) Make Christ your shield, by a hearty closing with him as such, from a due sight and sense of your absolute need of him, and of the insufficiency of all others, in heaven and earth, to safe-guard and defend you. Renounce them all, and cleave to him.

APPENDIX.

Suppose a paper or pasteboard shield were all the defence a man hath in time of battle—^how hopeless!

(2.) Having made him your shield, make use of him as your shield, every day, in eveiry thing. Go not out, lie not down, but under the shadow of his wings. Say, as in Ps. xx. 7. *' Some trust in chariots and some in horses; but we will remember the name of the Lord our God." Look up to him for protection.

(3.) Having and using him as your shield, fear not. There is a fear of care and caution, which is our duty, and it is awakening. There is a slavish, weakening fear, which is our sin. How often are we warned against it—as here, " Fear not, I am thy shield.''

SERMON XXV.

CHRIST IS OUR STRENGTH.

Phil. iv. 13.

/ can do all things through Christ which strengthen"

eth me.

This were a big word of holy Paul, in the former part of this verse—/ can do all things —unless he had somewhat qualified it by adding, in the latter part of the verse— through Christ which strengtheneth me. Do all things ? One would hardly think it should be the same man that says elsewhere, I am nothing, the chiefest of sinners, less than the least of saints. Each of these sounds like humility, bespeaks him a humble, meek, lowly, self-denying man, such as we all should be ; but to say, / can do all things, is high and strange. What could be said more even of God himself, Job xiii. 2. But his adding, through Christy gives him the glory, even him who is God, blessed for evermore. It is true it is / thatc/o when I do, but then it is as true, what I dp Christ doth in me, Gal. ii. 20. I Cor. xv. 10. Then it is he and not I; his strength, and not my own.

DocT. That our Lord Jesus Christ is the alone strength of true believers, he is made unto us of God—^strength.

Not only wisdom, righteousness, sanctification, and redemption, not only sun and shield, butstrenn^h also. He doth not only strengthen us, but he is our strength. The Lord is my strength —in the same sense in which he isour life. We donotonly live inhim, and by him, and through him, but he himself is our life, Col. iii. 4. So we are not only strong in him, and by him, and through him, but he himself is our strength.

Show, I. What strength this is meant of.

II. What need we have of him to be our strength —wherein.

III. What are the properties of this strength.

IV. How and by what means does he commoni-cate it to us.

y. What special inferences are to be drawn fro& it, that Jesus Christ is the strength of tme believen.

I. Of what strength is this meant ?

Strength is two-fold:

1. There is natural strength, which is streogt^ of body. Some have very strong bodies in oomia-rison of other; they are stronger to bear barthess, to endure hardship, to do work. The strongest that ever was was Samson. But that the story of bis is a Scripture story, and therefore certainly tme^ oee would hardly believe it, that he should kill a lion. slay a thousand Philistines with the jaw-bone of an ass; carry the city gates, posts and all, on his back; burst the green withs; and overturn a house witk his two hands, Jndg. xiv. xv. xvi. The Lord was certainly with him, with him after a pecaliar maoocr, strengthening him, or he could not have done it H« was herein a type of Christ. He is our Samsos. Jer. i. 34. Now as to this strength, either we have it, or we have it not. We must be content If we ba^e it; thankful. We must not by any means bepnnd of it, Jer. ix. 23, 24. For consider—there are son-dry kinds of beasts that have more of it than we. We received it—and a small matter may take it away; a short fit of sickness.

2. There is spiritual strength, which ia in the mxiKi and soul; called strength in the inner tmmn, Epb. iii. 16. The one of these may be where the other is not. Samson was strong in body, bat weak is mind, else he would not have been deceived by a woman, Prov. vii. 26. Many are weak in the ooter man—women are the weaker vessels—who, nevertheless, are of great spiritual strength.

II. What need is there that he should be our strength ?

Those who think they have need of none have most need of all, as of righteousness, wisdom, washifir, physician, so of strength.—^That which needs strength is weakness. Now we are none of us weak, are we ? All strong, strong to do any thing: we eaa ^ all things, I warrant. No such matter. We are weak and can do nothing, nothing, nothing truly good, as it ought to be done, further than Christ works it in us. '* Without me"—separate from mc, aot taking me along with you—" ye can do nothio^r John XV. 5. Yon cannot please God, profit othen, save your own souls.

Our weakness is universal weakness. We are all over weak. I mean in the inner man; spiritaaliy weak, Isa. i. 6.

We are weak in the head, weak-headed. Tbe head is the upper region of the soul; the apprehending, understanding, remembering facoltj i$ there. And are these strong or weak with as in spiritual things ? Weak, certainly, I Cor. ii. 14. Do wA ye find it so, in yourselves and others ? Luke xiv. CV.

WHAT CHRIST IS MADE TO BELIEVERS.

71

i'rov. XXX. 3. How dall, how forgetfal! Is it not )ur daily complaiDt, and yet will we say we have no leed of Christ? O see your need of him, and heg of lim to give yoQ " an understanding, that ye may mow him that istrae," 1 John v. 20. Beg of him to >pen your understanding, that ye may understand he Scriptares, Luke xxiv. 45. Every time we open he Bible to read, every time we go to hear a sermon, et us say. Lord Jesus, be strength to my under-ttanding, my memory.

2. We are weak in the heart—^weak-hearted, Ezek. cvi. 39.

The heart is put for the lower region, the will and the affections. In these, it is true, there is strength, !>nt it lies the wrong way, as wise to do evil, but to do good we have no knowledge. We are strong and stiff in choosing evil, and fast in holding it; in refusing good motions, resisting, gain-saying, loving simplicity, hating knowledge, Prov. i. but as to that which is good, how weak are we to embrace it, and hold it fast. How weak are we in spiritual combats with sin and Satan; yielding presently, overcome immediately, easily, at the first onset What is that but weakness ? Now the Lord Jesus is the strength of our heart, Ps. Ixxiii. 26.

3. We are weak in the hands—weak-handed.

The hand is the part that we receive with, if any gift offered, money, a jewel. Such a hand we must have, or we cannot be saved. Now that hand is faith. And are we strong or weak in believing ? As weak as water; it is not in us to believe, till the Lord Jesus works it in us ; faith is his gift.—^The disciples were of little faith.

The hand is the part that we hold with, when we have received. Suppose a man taking hold of Christ, good hold, justifying hold, saving hold, can he keep that hold by any strength of his own ? No, he cannot, but as Christ is his strength. He is weak.

The hand is what we work with. We have a great deal of work to do for God, for ourselves, for the good of others; repenting work, obeying work, praying work. And are we not weak in it, not only backward to it, but awkward, untoward ? And is not he our strength ? I can do all things through Christ, Isa. xxxiii. 2.

4. Wc are weak in the back and shoulders. Those are the bearing parts; and are we strong

there? Can we hold up under a heavy cross, or calamity befalling us ? No, no. We sink, we droop, we faint, and that is a sign our strength is small, Prov. xxiv. 10. But if the blessed Jesus put to his helping hand,that strengthens, that upholds, Phil. i. 29. Col. i* 11. Therefore to him we must go in this case also.

5. We are weak in the feet

Those are the standing parts, that bear the weight of the body. The shoulders bear other things, but the feet bear them. Now what feet hast thou, what ability to stand ? We are often called on to stand;

stand therefore, Eph. vi. But have wc strengthof our own wherewithal ? Do we stand on our own legs ? No, certainly, Phil. iv. 1. ** Stand fast in the Lord."

Those are the walking parts. And what walking ability have we? The way we are to walk, is in the way of God's commandments, of righteousness, of holiness, of our duty. Alas, how weak ! not only weak-sighted, eyes weak, not seeing our way, however not clearly and plainly, but weak-footed; as appears,

(1.) By our aptness to stumble, even at straws. Every little thing offends, and turns us aside.

(2.) By the slowness of our pace. Were it not for weakness, how might we rid ground in our way to heaven.

(3.) By our inability to hold out We are soon tired; we begin well, but are weary presently.

This weakness is born with us, and is increased through our own default, more and more.

It is growing weakness; old men become weaker and weaker;—and yet we are loth to own it, through pride of heart.

III. What are the properties of this strength ?

1. It is divine strength. Less than divine strength, and other than divine strength, will not do divine work. We had need of the strength of God to take hold, and to wrestle with God, and to walk with God, and to work for God, and, therefore, such is provided for us. ** By his strength he had power with God," Hos. xii. 3.—not by Jacob's own strength, but Jehovah's strength. Everlasting arms were under him, enabling him to tug and wrestle with him, as he did. *' According to his glorious power," Col. i. 11.—not according to our own shameful weakness. Christ the power of God, 1 Cor. i. 24. Therefore, be of good comfort, thou feeble soul; God and a weak creature can do any thing.

2. It is daily strength, that is, strength that we have need of every day, and strength that is ready for us every day; '* Be thou their arm every morning," Isa. xxxiii. 2. Think of this, when waking every morning.

Three things are to be done every day:

(1.) New temptations are to be resisted ; and how else shall we be able to resist them, but in the strength of Jesus Christ? Read 1 Sam. xvii.

(2.) New afflictions are to be borne. Sufficient for each day is the evil of it. We are born to trouble, and born again to trouble, but whence are we able to bear it, but in the strength of Christ ? Col. i. 11.

(3.) New duties are to be performed—towards God—towards our neighbours^-towards our families —towards ourselves. And whence are we able to do them, but in the strength of Christ ? Christ is our arm in every prayer, in every thanksgiving, in every repenting act, in every believing act. Are we to give reproof, to take reproof? Strength is needful. So in the affairs of our particular calling.

APPENDIX.

in the inward man, in opposition to bodily strength, but strength arising and flowing from an inward principle. A man may be strong to do much, and saffer mach, from external weights palling and drawing, that is, from motives from without—to please men, or gain applause from men, but that is another thing from what is done by an inward principle, grace in the heart, the love of God shed abroad there, the love of Christ constraining, as the bias in the bowl, the spring in a watch. Both of them are out of sight, but both arc strong and strengthening. Now inquire. Have ye this principle, can ye witness to such a drawing from within ?

4. It is increasing strength. It is said of our Lord himself, that he grew in strength, Luke ii. 62. that is, as man. So do all that are his, Prov. iv. 18. They go from strength to streng^tb, Ps. Ixxxiv. 7. Job xvii. 9. Thence it is that true believers who live long are best at last. Other things weaken by age, but grace strengthens by it.

5. It is suitable strength. It is suited

To persons that have it, according as their age> condition, need requires. The little finger hath not the strength of the arm, nor is it needful it should have it. So a private Christian needs not the strength of a magistrate, or minister; nor the child, or the servant, that of the master, or father, in the family. It is suited also

To the work that is to be done with it. All work requires not the same measure of strength for the doing of it; one hath work of one kind, now of another. See Numb. vii. 6—8. " As thy days so shall thy strength be/' Deut xxxiii. 25.

6. It is sufficient strength, 2 Cor. xii. 9. As for ourselves, we have no sufficiency of our own to any thing that is good. No matter, while there is an all-sufficiency in the grace of Christ. Therefore, fear not that any temptation, affliction, duty, will be too hard for thee, Ps. xxiii. 4.

IV. How is this strength communicated to os ?

1. By the immediate influences of his Spirit, Eph. iii. 16. As it is the Spirit that quickens, so it is the Spirit that strengthens. Ho is the soul of our souls ; as all the strength the body hath it hath from the soul, so all the strength the soul has is from the Spirit. He works all our works in us, and for us, Isa. xxvi. 12. Our mortifying work, Rom. viii. 13. our repenting work, Zech. xii. 10. our praying work, Rom. viii. 26.

2. By the ordinances.

The word is strengthening both read and preached. It strengthens the head in knowledge, the heart in faith, and love, and all obedience.

The sacraments as seals are strengthening: what a help to believing!

3. By good society. Ps. ixxxiv. 7. " They go from strength to strength;" that is, they increase in number, and by that means in strength.

V. What special inferences are to be drawn hence'

1. Learn what is the reason we are so weak, U» ground of all our infirmities. We are ChrtitieB, Christless.

Some are totally so, therefore, tossed to and fro like children, by errors, by temptation: thereCfHe no work is done for God, or for the sooL

All in part are so; we go forth in our own sticogth; as Peter, and you know what came of it.

2. Learn what to do that we may be strengtbeaed. Ask it of God in the name of Jesos Christ, Ps. Ixviii. 28. Isa. xxxiii. 2. Every day in every thio^.

3. Learn what to do when we hare asked and received it. Use it; it is a talent, li^^e can do mofc than we think we can, through Christ atiengthea-ing.

4. Learn what to do when duty is done, especially if well done; give him the glory, Ps. exv. 1. GaL ii. 20. 1 Cor. xv. 10.

tsbeeomemy

SERMON XXVL

CHRIST IS OUR SONG.

Ps. cxviii. 14.

The Lord is my strength and song, and

sahation,

Christ, the true treasure, is certainly hid in the field of the Old Testament, particularly in the book i of Psalms, yet more particularly in this psalna. Who else but ho is the stone refused by the bnilders, and made the head-stone of the comer? v. 22. Who ebc but he is here spoken of ? v. 14. my strength and laa^. Is it not the same that is become our sahmtion ? oar Jesus? All true believers may as truly say it in their measure as David,—^he is my song.

DocT. That Jesus Christ alone is, and ought to be, the song of all true believers.

Show, I. In what sense we are to understand it

II. What of Jesus Christ is it that is especially a believer's song.

III. What are the properties of that aonf^ whick Jesus Christ is to all true believers.

rV. Make the application.

I. In what sense arc we to understand this, the Lord is my strength and song ?

To be sure, not in that sense in which Job says, " Now am I their song, yea, I am their by-word."' Job XXX. D, Or David—" I was the song of the drunkard," Ps. Ixix. 12. It is enough, and too much, that he is so to unbelievers, to them that swear by his blood and wounds, as unholy things, traraplio^ them under their feet. No ; " Unto you which believe he is precious/' 1 Pet. ii. 7. Believers have other thoughts of him, carry it otherwise towards him; aad

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it IS one of their best evidences that they are true believers.

But it is to be anderstood in a three-fold sense: 1. He is the main object of their hope and trust, and ought to be so. Of this we discoursed before, from 1 Tim. i. 1.* That which is our confidence uses to be our song. If gold be our confidence, gold is our song; if our great friends are our confidence, they are our song; and so every thing else. Now a belie vet's great, nay only, confidence is the Lord Jesus Christ; his hope is in him, and in no other; no, not in God himself, nor in the mercy of God, nor promises out of Christ '' The Lord Jehovah is my strength and my song, he also is become my salvation/' Isa. xii. 2. Are our sins to be forgiven, our performances to be accepted ? His merit and righteousness alone must be our song. We must hope and trust in no other.

2. He is the main subject of their praises and thanksgivings, and ought to be so. We have many occasions to sing, that is, to give thanks, upon the account of the many many mercies and deliverances vouchsafed, both public and personal, Ps. xxxii. 7. Nay, we must sing not of mercy only, but judgment also, Ps. ci. 1. Like the nightingale, even when the thorn is at our breast. But the mercy of mercies that we are to sing of, and to bless God for, is Jesus Christ, the gift of gifts, the unspeakable gift, 2 Cor. ix. 16.

3. He is the main matter of their joy and rejoicing, and ought to be so. He is the head of their joy, Ps. cxxxvii. 6. He is the gladness of their joy, Ps. xliii. 4. We may rejoice in other things: husbands are bid to live joyfully with the wife of their youth, Eccl. ix. We must eat our bread with joy, and rejoice in the labour of our hands; but still Jesus Christ must be our chief joy. Our song must be of him, above and beyond them all: and is it so ? Can we appeal to God and say. Lord, thou knowest all things, thou knowest that it is so ? If we can, it is a good sign of the good work wrought in us. " We are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh," Phil. iii. 3. Mark, no confidence; Jesus Christ alone is our confidence. And where is our joy ? Is it not in Christ Jesus ? He that rejoices aright in Christ Jesus can find enough in him to rejoice in, in the want of other things, Hab. iii. 17,18.

Three things are requisite to the making of Jesus Christ our song, that is, the main matter of our joy and rejoicing.

(1.) An interest in him. Not a common interest, which all have in him as a common Saviour; but a peculiar interest, a special interest, as my Saviour: this must be supposed. Now that which gives this interest is our closing with him by faith; it is be^ lieving that makes him ours; that is the foot by

• See Diacouite VL

which we come to him, the hand by which we receive him, the mouth by which we feed upon him. What is it that makes two one in the conjugal relation, but the mutual assent and consent each to the other ? Hos. iii. 3. So it is here.

(2.) The knowledge of that interest Many have the former that have not this, and that is the reason why many, concerning whom we hope they are truly in Christ Jesus, yet do not rejoice in him as they ought He is not their song. Their strength he is, to uphold and support them, that they sink not under their doubts and despondences, but their song he is not The more is the pity that these two should be parted; yet sometimes it is so. Zion said, ** The Lord hath forsaken me, and my Lord hath forgotten me,*' Isa. xlix. 14. And is it any marvel, when the King of Zion himself hath said so, ** My God, my God, why hast thou forsaken me?" Ps. xxii. 1. It therefore concerns all true believers that have an interest in Christ, to clear up their interest to their own souls, that they maybe able to say, *' My Beloved is mine, and I am his," and, therefore, he b and shall be my song.

(a) Suitable walking. If we let the reins loose to sin and folly; if we suffer the world and yanities of it to encroach upon us, and to steal away our thoughts and affections, that will quickly spoil Christ's being our song, Hos. ix. 1. Joy is forbidden fruit to a backslider, such have other work to do. It is they only that keep conscience void of offence, that walk circumspectly, not as fools but as wise, that keep close to God and duty, I say, it is they only, that can rejoice in Christ Jesus. And therefore, see to it all ye that desire to make Christ your song, and to rejoice always in him; mind your way; mend your pace; ply your work.

II. What of Christ especially is a believers' song ?

True believers sing, and ought to sing,

1. Of what Jesus Christ is in himself as to his personal excellences and perfections. It is usual to make songs, and to sing them by way of encomium, or praising, of worthy men that outshine others. They made songs of Saul, and of his valour; of David also. David himself made a song in praise of Jonathan. And have not we much more cause to make and sing songs of the blessed Jesus ? Is there any like him, any in heaven, or on earth, to be compared with him ? There is something in him that makes him more admirable than his being a Saviour. What is that? His perfections as God infinite, eternal, unchangeable in his being, wisdom, and power. Of these we ought to sing. His name is Michael —who is like thee, O Lord! We ought to sing of him as a Saviour, onr Saviour.—So in the text— and is become my salvation. There is no need to make songs to this purpose, there are some made

APPENDIX.

already; lead Pa. xlv. The book of Solomon's Song is an encomium of our Solomon, read eh. v. 10, &c.

2. We ought to sing of what be is to as. Yon have heard in sundry particulars already, and more is yet behind. He is our foundation, our food, our root, our raiment; and should we not sing of these? Is there not cause ?

3. We ought to sing of what he hath done, and is doing, and will yet do, for us.

What he hath done. He hath taken our nature upon him, and in our nature suffered and died; be hath washed us from our sins in his own blood; called us with a holy calling; begun a good work.

What he u doing. Is he not ever living to make intercession for us? Is he not guiding and guarding us, enlightening and comforting us, every day ?

What he will do for us. He will perform the good work that he hath begun; he will come again and fetch us to himself, that where he is there we may be also. Can ye name any other to sing of, that hath done the like for you ?

III. What are the properties of this song?

1. He is the angels' song. They were singing songs at the beginning of time, to the praise and glory of God—creator, Job xxxviii. 7. Aye, and they were singing too in the fulness of time, Lukeii. and what was their song? It was to the praise and glory of God—redeemer, Luke ii. 13, 14. Though they could not sing, as we. Who washed us from our tins — yet for our sake they sang, On earth, peace. Yea, and for their own confirmation also. So that it is no disparagement to be heard singing this song, when the blessed angels themselves sing it Christ is their song.

2. He is the most ancient song; the song of the ancients. All the Old-Testament saints sung of him, and rejoiced in him. Abraham saw his day, and rejoiced; the patriarchs sung of him; the prophets sung of him; Isaiah especially, the evangelical prophet, read cL v. xii. xx\i. xxvii. and Ixiii. only with this difference, they sung of him as one to come, for they saw him, though it was but as through the lattices, or as through a glass darkly.

3. He is the new song. Wherever ye read of a new song in Scripture, it points at him, Ps. xxxiii. 3; xl. 3; xcvi. 1; xcviii. 1; cxlix. 1. He is the New-Testament song. Ever since his coming in the flesh all his saints have been singing of him, as of one already come; rejoicing in him, and showing forth his praises. As fast as they have been made new creatures they have learned this new song.

New, that is, excellent, because when things are new they are at the best.

New, upon the account of new occasion given, a new mercy received.

4. He is their night song, Ps. xHi. 8. Job xxxy. 10.

In the night season, wjien others are ske^u. true believers are rejoicing in God tbeir Rcdeearr. and solacing diemselves in him, Ps. cxlix. 5. CaiL i. 13. Acts xvi. Paul and Silas sang at midni^t.

In the night of sorrow and affliction. To be alik to sing then, when eveiy thing looks sad and »r-rowful round about us, is a g^eat matter; as Datid 1 Sara. XXX. 6.

5. He is their song all the week, and their son; on the sabbath. We are bid to rejoice in the Lord always, every day, and they that have an interest is Christ, and know it, do so; bat especially on sabbath days, Ps. cxviii. 24. Sabbath days are sft apart on purpose. Ps. xcii. is entitled a Psalac? Song for the Sabbath day, v. 1—3.

6. He is their song while they live, and their s«£ when they die. While they live, in all the tansct their lives, Ps. cxlvi. 2. And in a special maose when they come to die; upon sick-b»ls, anddtati-beds. As it is said of the swan, that she sings svees-est when dying, so it is with many of God's peopk At the death of Mr. John Jane way,* one prese:: said, he never was in a room where God in Chrisi had more praises than there at that time.

7. He is their song in the world, and will be tkl? song to eternity. What is the great employment d heaven, and what will it be for ever and ever, boita lift up God-redeemer, Rev. v. 9—13. Jesas Christ is to be our everlasting song, Isa. xxxt. 10. Itis^ to be found doing that now that we would be ^i^ to be found doing hereafter—world without end.

IV. Let us make the application.

1. This may serve for an examining sign, or marl of trial, whereby to know what we are as to w spiritual state and condition. We are bid to tn ourselves, 2 Cor. xiii. 5. The glory of God and os own comfort depend much upon our knowing, or B>t knowing, of ourselves. Marks are needful for oai help herein. Amongst others this; What is Jess* Christ to us ? What think we of him ? Hath be efc been our song ? Do we rejoice in him ? Do ve ks rejoice in other things more than in bim ? Hate nA other things more of our thoughtsi, desires, pBisoits. joys? If yea, suspect thyself, and change tfayvsj. Conversion is often spoken of under the notios tf singing, Ps. cxxxviii. 4, 5. Isa. liv. l. Rom. v. 9, 10.

Get acquainted with Jesus Christ. The Werd reveals him to us, but the Spirit reveals him in ^^ Pray for that Spirit. Be learning Christ daily.

Make him thy own by believing; accept of him-close with him; let all go for him.

Having done this, be often meditating what tke blessings and benefits are that are made over to ns by him, and through him—justification, adoptioe, and sanctification—and call them all thy own: ?^ xlviii. 11, 12.

* A. D. 1667, »t. S3. See Clarke^ Lives, p. 69. foL cd. i»

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2. Here is a word of reproof to the true believers nong us^ that do not maice Christ their song, that 'e in him, but do not rejoice in him; however, not ith evenness and constancy, not in that measure id degree, that they should and ought Thou louldst chide thyself for it, Ps. xlii, and xliii. 5. onsider—

It grieves the Spirit of God. It blemishes the ways of God; makes thee a u mbling-block to them that are without, like the ^11 spies.

It is weakening to thyself. The more Christ is ir soDg the more is our strength, Neh. viii. 10. ben search out the cause.

3. Exhortation, to all that call themselves be-svers. Make Christ your song, week days and ibbatb days.

He is worthy that you should. The gain of it will be thy own, in present comfort, t eternal recompence. " Now the Lord of hope fill >u with all joy and peace in believing, that ye may ^ound in hope, through the power of the Holy host,'' Rom. XV. 13.

SERMON XXVIL

CHRIST IS OUR HORN.

Luke i. 68, 69.

3Us$ed he the Lordf^for lie hath raised up an HORfi

of salvation for us.

HESE are the first words of the song of Zacharias, le father of John, wherein he blesses God, not for ohn, though John was to him a great mercy, being le son of his old age; yea, and a mercy to all srael, being the prophet of the Highest, and the >rcrunner of Jesus; but for Jesus, the mercy of lercies, the universal mercy. If you ask wherein ?

I answer,—As a Redeemer—^Ao hath visited and EDEEMED—God the Father, by God the Son; ot from corporal, but from spiritual, slavery. We ave cause to bless God every day for a Redeemer. Ind

As a horn of salvation.

DocT. That our Lord Jesus Christ is raised up of God to be a horn of salvation to all true believers.

Show, I. The meaning of this—why a horn, and irherein a horn of salvation. And,

II. What kind of horn of salvation Jesus Christ a—what are the properties of this horn. And,

III. Make the application.

I. I am to explain this—a horn of salvation. A horn hath many significations in Scripture :

• AnUocbus Epipbanea, king of Syria. He died, B. C. 1650, io

1. There are horns, properly so called, wherewith beasts are armed ; some with two, some, it is said, with one, as the unicorn, which hath its name from having but one horn, Ps. xxii. 20,21. These horns are not only the beauty of the beast that hath them, but his strength also: with them he pushes, and gores, and tosses to and fro what is in his way; and it is incredible what the strength of some creatures is in their horns.

2. There are figurative horns.

We read of the horns of the altar; to which the beasts were tied that were unruly when they were to be sacrificed, Ps. ex viii. 27.—and to which Joab fled for refuge from the avenger of blood that was in pursuit of him, 1 Kings ii. 28.

The power ofwiched men, wherewith they vex and oppress their poor neighbours, is called their horn, Ps. Ixxv. 4, 5, 10. The godly also have their horns, *' The horns of the righteous shajll be exalted," Ps. Ixxv. 10.—that is, I will advance them to honour and power. It is never well with a nation or kingdom but when it is so, Prov. xi. 10. Antiochus,*^ that bloody enemy of the Old-Testament church, the type of the antichrist, is called in Daniel, the little horn, Dan. vii. 8, 21.

3. There is the musical horn, to blow with; either made of a beast's horn, or of some other materials framed in the likeness of a beast's horn; crooked, 1 Chron. xxv. 5. The same arc elsewhere called comets, Ps. xcviii. 6,6. Dan. iii. 5,15.

4. There is a vessel called a horn wherein oil was put, when David was anointed king by Samuel, 1 Sam. xvi. 1, 13. Saul was anointed with a vial of oil, a small quantity, 1 Sam. x. 1. David was anointed with a horn, that is, abundance of oil; noting the difierence that was to be between them— in their gifts for government—-and in the duration of their kingdom.

Now which of all these is applicable to Jesus Christ ? I will tell you when I shall first have told you what the salvation is. Salvation is three-fold.

Temporal —from temporal enemies.

Spiritual —from sin, and the world, and the devil.

Eternal —in heaven, from the wrath that is to come. Neither is that all. Salvation of each sort hath more in it than rescue from evil, it includes also the presence and fruition of the contrary good. So that salvation is the main matter. When it is said of Christ that he is a horn of salvation, it means —that he is the author and procurer of all good to us, temporal, spiritual, and eternal. It is he also that saves and delivers us from all evil, bodily and ghostly, present and future. Well might Zachary say, *' Blessed be the Lord, for he hath raised up an horn of salvation," Ps. Ixviii. 19,20.

A horn oi salvation, namely, a saving horn. Other

the 12th year or Ms leign, and the 39tb of bis life.

APPENDIX.

horns are destroying horns; beasts' horns are so; the little horn was so. Bat, lo, here is a saving horn, a horn that harts nobody bat those that stand it oat against him, and think to fight it oat with him; them he pashes and gores, and rains with a vrit-ness. Lake xix. 27; xx. 18. As for others, he is to them a saving horn, a redeeming horn, a delivering horn.

II. What are the properties of this horn of salvation ?

There are only two properties—according to the two-fold signatnre of a horn.

He is a plentiful horn of salvation, as horn signifies plenty. And,

He is a plentiful horn of salvation, as horn signifies power.

I shall pat them together in this proposition:— 7%ere t# plenty of powerful salvation in Jesus Christ, hy the appointment of the Father, for all true believers, that is, for all that will come to him for it. I shall show,

1. That salvation by Jesas Christ is powerful salvation.

What we translate a horn of salvation, is by some rendered amt^At^M/volum. Salvation by Jesas Christ is mighty salvation, Jer. I. 34. Their Redeemer is strong» If he were not strong and mighty, yea, almighty, he could be no Redeemer for us, because of the mighty enemies that were, and are, against us; and because of the vigorous opposition they make to hinder our salvation. Ho that will be the Author of salvation to us must be strong enough to deal,

(I.) With God: for he is against us as sinners. His justice is our enemy, and must be satisfied. And can the blessed Jesus do that for us? is he able ? Yes, he is able, in the sense in which we call a rich man an able man; he is able in respect of wealth and riches, to pay all our debts, if they were a thousand times more and greater than they are, not farthings, and pence, and pounds only, but even talents; and therefore, if any be sent to the prison of hell for their debts, it is not for want of a sufficient surety to undertake for them, but for want of accepting of him, Heb. vii. 25. O mix faith with this, and say, If it be so, why am I thus ? His merit is of infinite worth and value.

(2.) With Satan. He is the gaoler in whose custody all unregenerate people are. They are his prisoners, his captifes, his galley-slaves now, and must be with him for ever. And can the blessed Jesus deal with him ? is he hard enough for him ? He is certainly ; he hath brohen his head. Gen. iii. 17. He bath led captivity captive, Ps. Ixviii. 20—made a shew of him openly. Col. ii. vanquished and destroyed him.—We read, in Matt iv. of a duel which he fought with him,—though upon g^eat advantage on the devil's part, yet he beat him out of the field, which was a pledge, or specimen, or earnest, of hi"^

gretit victory by dying, Heb. ii. 14. It most se(4 be so. Though the devil have great power, as veJ as great wrath, Eph. vi. 12. yet bis power is ba created power. He is a creature still. But ost Redeemer is Jehovah. There are two lions; the oee —a fallen angel, 1 Pet v. 8. the other—God bkift-ed for ever, the lion of the tribe of Jadafa.

It is an act of infinite power to fetch a sool at gr^t out of the devil's clutches—by converting grace. Luke xi. 24.

It is an act of infinite power to preserve us ever after, from being rained by him.

(3.) With the corrupt nature in us. This is £ hard to be dealt with, to be subdued and conqoered. as the devil himself. Suppose an impregnable castle defended by a mighty giant, a Goliah ; that h the case. There are two wards in this castle, as et Chester, the higher ward, and the lower ward.

Tke understanding, that is the higher ward; tm-tified with invincible ignorance, inveterate prejii-dices. These he pulls down, 2 Cor. x. 4. He enlightens the mind, Eph. v. 8. It is strange whli what power.

The will, that is the lower ward; stobbom, obstinate ; will by no means be persuaded, till the mi^rr grace of Christ comes, Ps. ex. 3.

(4.) With the malice and power of wicked nez the professed enemies of God's people. Cao tif blessed Jesus deal with them ? Is his bom stroei enough for their horns ?—Certainly it is, and will he sure to overcome them.

(5.) With death and the grave, 1 Cor. xv. 56, S.

2. There is plenty of this powerfal salradoi. enough, and enough again ; not a vial, bat a horD,ot salvation. It is the appointment of the Father tb&: it should be so, " It pleased the Father that in hia should all fulness dwell," Col. i. 19. He is all/V-ness dwelling —not for himself, but for os, John i. 16. As the fulness of milk in the mother's breasts, c^ light in the sun, or the fulness of water in the sprioc or fountain, which is a flowing fulness, Zech. xiii. I. '* a fountain." Not a vessel or laver, alladiD^ tt that wherein the priests were to wash—larger is Solomon's time than it was in Moses's time, tfaoo^k still only a laver; but here is b. fountain. There is a great deal of diflference between a laver andt fountain. Our wants are many and great, and if our supplies be not accordingly, what will becosof of us?

(I.) We want righteousness wherein to appear before God every day—for the pardon of our siB>, —and for the acceptation of our services. Oorovs will not do. He hath it for us; be hath eaongh. i horn of righteousness; Dan. ix. 24. averlashwf righteousness. A spring that cannot be exhausted, Jer. xxiii. 6. He is Jehovah our righteonsness.

(2.) Wo want wisdom to lead and guide as in all ^the practical affairs of our souls. How oft are «

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a loss for want of it! Lo, here is a horn of wisdom r thee, diyine, heavenly wisdom. Col. ii. 3. Not r himself, bat for as; not to be laid up, but to be id oat, 1 Cor. i. 30. James i. 5.—^he gives liberaUy. (3.)'We want strength; strength to do in doing ne; to suffer in suffering time. Our streng^ is sakness ; oor sufficiency, insufficiency, 2 Cor. iii. Lo, here is a born of strength for thee. Not only strong horn, in itself strong, but a horn of strength r ««, to make us strong. See discourse on Phil. iv. t.* IVe can do nothing without Christ, John xv. bat all things through Christ (4.) IVe want grace. Some want it altogether— ey have none of it Others, that have it, want ore of it, more faith, and more humility, and more eekness, patience, contentation, submission. Lo, :re is a horn of grace for thee, a fulness. Wouldst loa have more faith ? pray as the apostles, Luke irii. 5. '* Lord, increase our faith." (5.) We want peace, that is, comfort in our souls, ora the sense of God's love and favour towards us. [any a one would give all the world, if they had , for one smile of his face. Lo, here is a horn of eace and comfort for thee in Christ Jesus, John iv. 27. 2 Pet. i. 2. He is our peace—not only our eace-maker, but our peace-matter. Away to him len by believing.

(6.) We want eternal life; want it indeed, for we ave forfeited it, and are never likely to recover it y any thing we can do. This is salvation—^the >p-stone. Now there is with Christ a horn of this Iso, John X. 10.

(7.) We have temporal wants also; some of one ind, some of another. I put these last because iiey are the least; of least consequence in com-arison, though we are apt to complain most of them. )De wants health ; another wherewithal to pay his iebis, and maintain his family, and pay his taxes; nether is struck at by enemies, and wants a friend 9 stand by him. Lo, here is a horn of supply for hee in all thy wants; one that hath wherewithal; or the earth is his, and the fulness thereof, as well .s heaven, and the fulness thereof,—" My God shall apply all your need," Phil. iv. 19.—it includes emporal needs. When he sent forth his apostles vithout purse or scrip, at their return he asked hero. Lacked ye any thing; and they said, Nothing, Liord. III. The application.

1. Let this advance your esteem of the blessed Fesus. Think of him according to what is meet, as 1 strong, mighty, rich, able Saviour. The pre-emi-lence is his; let him have it, Col. i. 18.

2. Let us bless the Lord God of Israel, who hath raised up the horn of salvation for us, laid help upon one that is mighty, Ps. Ixxxix. 19. We have

• Dtscofine XXV.

cause to be thankful for oar temporal salvations by him, but especially for spiritual and eternal salvation. '< Lift up the horn," 1 Chron. xxv. 6. that is, Christ They sung the gospel psalms, such as Psalms ii. Ixviii. ex. &c.

3. Let us make sure our interest in this horn by heartily closing with him upon gospel terms, that we may each of us call him my horn, Ps. xviii. 2.

4. Live upon him with all holy joy and cheerfulness, Eccl. ix. 8. There is no room for despair or distrust

6. Live to him in all holy obedience—care to please, fear to offend—^in order to living with him.

SERMON XXVIIL

CHRIST IS OUR HONOUR.

1 Petrr ii. 7. Unto yott, therefore^ which believe, he it preciaw.

The doctrine from these words is this. That Jesus Christ is an honour to all true believers.

To be precious to them, and to be an honour to them, yon say, are two things.

I reply, They are in effect the same. However, to be an honour to them is, I am sure, more agreeable to the original, for what else is the Greek word here, but an honour ? See the margin.

Two things I mean by it:

1. He is the Author of honour to them

2. He is, and ought to be, the object of honour from them. He honours them, and they do, and should, honour him. The latter follows upon the former. The former is to be spoken to as to the doctrine, the latter as the application by way of inference from it.

Show, I. Wherein, and upon what accounts, Jesus Christ is the Author of honour to all true believers.

II. What kind of honour it is.

III. What we learn from it.

I. How is the Lord Jesus the Author of honour to all true believers?

We use to say concerning the king, that he is the fountain of honour, that is, all his subjects that are men of honour, derive their honour from him. Others give them honour, but it is he that makes them honourable. Now King Jesus is he, and he alone, that is the fountain of honour to all true believers; they derive their honour from him.

I. He hath himself an honourable esteem of them. They are persons of honour, even the meanest of them, in his account, Isa. xliii. 4. He finds them, as all the rest of the children of Adam, without honour,

APPENDIX.

even as tbe beasts that perish by natare, Ps. xlix. 12, 20:—^this is the barthen of that Psalm, bat he doth not leave them so. They find favour in his eyes through his own mere mercy and free grace, and then he honours them: he loves them and then honours them. Just as it is with kings oftentimes; they do not honour men for desert sake but for good pleasure sake; they will because they will; and thence many unworthy men are men of honour. So the King of kings. We must say, '' After that the kindness and love of God our Saviour toWard man appeared : not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour," Tit. iii. 4-«-6. We must all say in like manner, Not hy works of righteomneu* It was the dear love he had to them, and the honourable esteem he had of them, that made him do and suffer as he did for their ransom and recovery. Rev. i. 6.—loved and washed ; as John xiii. 1.—loved, and therefore washed their feet with water. He took upon him the form of a servant, Phil. ii. 7. And like a servant, he served that he might honour us. His degrading purchased our honour, Luke xxii. 27. O how should this affect us !

2. His will is, that every one else should be in this like himself, in having an honourable esteem of them. As when the king bestows a degree of honour upon a person, makes him a knight, or a lord, or an earl, he expects others so to regard him ; so it is here. See Esth. vi. 9,6,7. They that do not honour the true saints and servants of the God of heaven, do not do as Jesus Christ would have them do, Ps. y. 4. It is made the character of a citieen of Zion, that he honours them that fear the Lord; hortourt them, hath a high and honourable esteem of them; how low and mean soever they may be in the world, as to their worldly state and condition. How much soever they may be despised, and scoffed, and scorned at by others, they are the excellent of the earth, in his eye, because they are so in Christ's eye, Ps. xvi. 2.

3. He hath done that for them, which in the account and esteem of men may, and doth, deserve that honour. I do not say, they deserve that he should honour them, I said the contrary before, but that men should honour them, Rom. xiii. 7.—honour to whom honour.

What is it that he hath done for them that may be the ground of men's honouring them ?

(1.) One ground of honouring men is upon the account of their personal excellences and endowments ; some are honourable for their learning, and knowledge in arts and sciences ; some for their wisdom and prudence in the management of secular affairs; in the field, as soldiers; in the senate, as counsellors. Now if so, the people fearing God de-

serve honour indeed, for they have better knowledfe than others. They from the least even to the greatest know God. And whence have they that knowledge, but from Christ, who gives them an understanding? 1 John V. 20. They have wisdom also ; another sort of wisdom ; wisdom from above in soul affairs: thej are wise to discern the times—and whence have tbej that wisdom, but from Jesus Christ, who is made uoto them of God wisdom ? 1 Cor. i. 30. They search tke Scriptures, and those make them wise; and therefore noble, Actsxvii. II.

(2.) Upon the account of their great.nsefolness io their particular places and stations; in court cr camp, for peace or war. Doth this deserve honour! Then saints deserve it; for who are more osefal tbu they?

By their prayers: fetching down mercies, keeping off judgments, as Moses.

By their presence: they are chariots and horsemen, the militia of the country: allude to 2 Kin^ iii. 14.

By their pattern: they are the lights of the world shining amongst men; giving good examples; fthow-ing which is the way to heaven, by walking in it. And whence is all this, but from the Spirit of Jesas Christ, which is in them and with them ? It is grace that enables them, and therefore he is their honour.

(3.) Upon the account of their honourable relations wherein they stand. He that is himself in honour reflects honour upon all that are related to him. Now what are the relations of true believers ?

They are all the children of God; and how, bat by faith in Jesus Christ? Gal. iii. 16. John i. 12. And is not that a high honour? We honour the children of great men for their honourable parents* sake ; and is there not reason then that we should honour true believers, that are the sons and daughters of God Almighty ? They are honourable by birth, not the first, but the second, both by father and mother. Gal. iv. 26. Amongst men some have one that have not the other; but we have both.

To be a servant, even the meanest, to men of honour, carries honour in it Then believers are honourable, for they are the King of heaven's servants, by their own choice and by his acceptance, Ps. cxvi. 16.

Nay; they are his friends, admitted to his secrets, acquainted with his counsels, John xv. 15. As Hushai was a friend to David, 2 Sam. xv. 37. Zabud to Soldmon*l Kings iv. 5. Sir Fulk Grevil had inscribed on his tomb—Servant to Queen Elizabeth, and friend to Sir Philip Sydney.

(4.) Some are made honourable by marriage;—the wife by the husband. Then all true believers are honourable, for they are all, and each of them, espoused to the Lord Jesus, and his honour is their honour, 2 Cor. xi. 2. Read Ps. xlv. which is the nuptial song.

(5.) Some are honourable on account of their

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inourable hopes. Yoang heirs arehonoared for their boritance sake, though as yet under age. Then all lie believers ought to be honoured, for they are all ;irs, not of an earthly, but a heavenly, inheritance; sirs of heaven, nay roore» heirs of God. God him-ilf is their inheritance, and higher we cannot go, om. viii. 17. Their honourable attendants are e angels, Heb. i. 14. nay, the Son himself, Luke ii. 37.

(6.) Some are honourable on account of their ho->urable offices and employments. Rev. i. 6.—kings id priests ; so he makes them.

(7.) Others are honourable on account of their >nourable name, James ii. 7. The word Christian from Christ: all this honour have all his saints, s. cxlix. 9.

II. What kind of honour is it that true believers ave from Jesus Christ ? It hath these properties.

1. It is real honour. Other honours are but a ladow, a dream, a fancy. This hath substance in , Prov. viii. 21. As the riches of a believer are jbstantial riches, not things that are not, Prov. xiii. 5.—^so the honours of a believer are substan-al honours. God doth really and truly honour uch ; so doth the blessed Jesus ; so do the angels.

2. It is righteous honour. Other honours which le honourable men of the earth have, are often-mes unrighteous—unjustly given, and unjustly iken; when they that have them do not deserve to ave them. But here it is deserved; not, as we said eforc, at the hands of God—we can merit nothing, at at the hands of men it is, 2 Sam. vi. 22.

3. It is heavenly honour. Other honours are from telow, this is from above ; other honours are upon arthly accounts, this upon heavenly. The birth of . believer is heavenly, his endowments heavenly; le is heaven-bom, and heaven-bred. His inherits nee is in heaven hereafter; his conversation is here now. Therefore if it were asked—Is it from leaven, or of men? Luke xx. 4. you may answer, IS to this honour—From both ; but principally and originally from heaven.

4. It is harmless honour. Other honours often lart those that have them, puff them up with pride, aake them haughty and high-minded, as Haman, >at so doth not this. Paul, to whom Christ was nore an honour than to any other, was humble, ^ho was more humble than he, more low and mean n his own eyes? Eph. iii. 8. 2 Cor. xii. 11.

5. It is unsought honour. What endeavours are there to obtain other honours; what struggling and driving; what cringing and courting; what bribing md waiting. But here it is not so. This honour s truly like our shadow, it follows those that, in the «ense of their own unworthiness, fly from it, and it [lies from those that, in pride of heart, are ambitious 3f it. Matt XX. 20—28. Ezek. xvi. 6.

6. It is unfading honour. It is honour that lasts.

it is lasting, everlasting. We have known divers that for a time have been in g^eat honour, upon the very topmost pinnacle of honour, and by and by in disgrace and dishonour, hooted at; but it is not so here. As be loves to ihe end, John xiii. 1. so be will honour to the end; not only to the end of time, but to an endless eternity; for ever and ever. We shall never fall from this honour. III. What may we learn from this subject ?

1. We learn what to think of the great and glorious Majesty of heaven and earth. His name, and his Son's name, is certainly, upon this account, to be admired and adored by us, and by all his creatures, angels and men. For what? For his infinite love and free grace, in condescending in this manner to a remnant of Adam's seed, so as to put all this honour upon them. We have cause to say, as David, *' O Lord, our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. When I consider thy heavens, the work of thy fingers; the moon and the stars, which thou hast ordained: what is man, that thou art mindful of him? and the son of man, that thou visitest him ? O Lord, our Lord, how excellent is thy name in all the earth! Ps. viii. 1, 3,4,9. Or, as the same David elsewhere, with reference to the honour done unto himself, in his advancement to the kingdom, ** Who am I, O Lord God? and what is my house, that thou hast brought me hitherto," 2 Sam. vii. 18. Especially may those say so, who themselves are made partakers of this honour, who are received into the family of God, who are made his servants, his friends, his children, though so mean, so vile. Lord, what am I, or what is my father's house ?

2. We learn what to think of those who are not believers; all the ignorant, careless, carnal, unre-generate generation; certainly, they have no part nor lot in this matter. They are none of those that God will honour. They are all strangers to this dignity and advancement. Would you know what the esteem of God is concerning them ? Look into his word; see what that says concerning good men. It says, they are God's jewels, the excellent of the earth, his favourites, his children, the dearly beloved of his soul. But what says it of the wicked ? They are chaff, dross, dogs, swine. O then, see that none of you be such; fear, fear lest it be your condition.

3. We learn what is the true way to true honour. It is in our nature to desire it—as to be covetous in desiring wealth, voluptuous in desiring pleasure, so ambitious in desiring honour. But the misery is, we mistake our end, and consequently our way. We take those things to be wealth, and pleasure, and honour, that are not so, and that not to be so which is so; and we pursue accordingly. O be convinced that the way to be honoured, I mean, to have Christ an honour to us, is to believe, that is, to close with him upon gospel terms, Isa. Ix. 19.— thtf God thy

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ghn^lna^ xx^iii. 5. John xii. 28. 1 Sam. ii. 30. Ps. xci. 15.

4. We learn what is our daty towards those to whom Christ is an hononr. Certainly it is our duty to see them truly hononrable, and to love and honour them accordingly. Alladeto2Kingsxx. 12,13. The Babylonians worshipped the son, and knowing that for Hezekiah's sake their god had gone back, they sent to do him honour. Let this advance your esteem and enhance your value of good men—^that Christ himself does them honour; and, they deserve it at your hands, though not at his.

6. We learn what is their duty to whom Christ is an honour. To make it their business to honour him all they can, all their days; as they should love him, so they should honour him, 1 John iv. 19.

Why it he to be honoured ?

He is worthy that it should be so ; truly worthy, as God, as God-man, as our Redeemer and Sa-Tiour.

It is the Father's will it should be so, John v. 22, 23. Col. i. 18, 19. Therefore, he has the pre-eminence, because it pleased the Father.

It will be our own benefit andisomfort, living and dying. We shall be no losers, but gainers, by it

Wherein are we to honour him t

In general—let him be precious to you.

Have high and honourable thoughts of him.

Speak high and honourable things concerning him, as Paul did.

Do nothing to displease and dishonour him, but every thing contrary, Phil. i. 2.

Let other things be precious to you, and persons, for their relation sake to him; his word, day, worship, people.

Stand upon your honour; perform promises; do nothing below you.

SERMON XXIX.

CHRIST IS OUR SANCTIFICATION.

1 Corinthians i. 30. Who of God is made unto ut sanctification.

Thesr words themselves are the Doctrine — That Jesus Christ is made unto us of God sanctification. The word translated sanctification, is most commonly rendered in Scripture holineee^ Rom. vi. 19. 1 Tim. ii. 15. Heb. xii. 14. Jesus Christ is made unto us of God, holiness; he is not only holy in himself, the hofy child Jesus, Acts iv. 27, 30. nay, moit holy, infinitely, eternally, and unchangeably holy; but he is made holinees to us, that is, 1. He is appointed of God to be the author of our

sanctification, to work holiness in us ftn the raakiB: of us holy. As the efficient cause, as he is the Lo^ our righteousness, to make us righteous by impota* tion, so he is the Lord our holiness, to make us bd; by implantation. We are justified, that is, accepted of as righteous in the sight of God, .through Ms merit made ours. We are sanctified, that is, actually made holy, by his Spirit which is given to u, to abide with us for ever, 1 Cor. vi. 11. Justified u the name of the Lord Jesus, sanctified by the Spirn of the Lord Jesus, Heb. ii. 11. Now the questioB b —Are ye glad to hear this, or no? Eveiy one would be willing to be accepted as righteous, aGqiiitt&l from guilt, but are yon willing to be sanctifieii, \s be made holy ?

2. He is the pattern, the sample, the exemplar? cause, of our sanctification. Holiness in us is tkf copy or transcript of the holiness that is in the Lord Jesus, John i. 16. As the wax hath line for liu from the seal, the child limb for limb, feature fcr feature, from the father, so is holiness in as fm Christ—^To be sanctified is to be made oonfonnabk to the image of Jesus Christ, Rom. iriii. 29. It u to be made like him in heart and life; yet so, u that in three things there is a difierenee.

He eanetijied himeelf So do not we. We are sanctified by him, John xvii. 19. As he raised himse^' to life, so never did any other; but we are raised: n would have been long enough ere we should ha^e made ourselves holy.

He was originaiip holy, never otherwise, not oah as God, but as God-man, Luke i. 35. So are bo: we. We were unsanctified before we were sanctified unholy before holy. So was not he.

He is absolutely J umversaUy^ and completely heh. He had the Spirit poured out upon him without mn-sure. So have not we. Our sanctification, at tbe best in this life, is but imperfect. It is true there l* a perfect day to come, and our light shines most and more towards it, but here below we have it dol Our wine is mixed with water; our ^Id with dross. So was not his.

For further clearing of this I shall show,

I. What sanctification is, or what it is to be sanctified.

II. That we have need of one to he niade sancui-cation to us.

III. That Jesus Christ is made so, and hov he sanctifies. And,

IV. What practical inferences are to he dravB from this subject.

I. and II. I shall join the two first together, bj explaining what sanctification is, and by shoviof that we need one to be made sanctification to us.

To be sanctified is variously expre^^, repit-sented, and set forth, in the Scriptures.

1. It is to be renewed. Sanctification is the tiwt of God's Spirit, whereby we are renewed in the whole

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man after the image of God, Eph. iv. 22—34. It is the making of us now creatures, 2 Cor. v. 17. It is the changing of our very nature. We are by it made partakers of the divine nature^ 2 Pet. i. 4.-^-a high expression. Now have we not need of one to do this for us ? Can we do it for ourseWes, or for one another ? Wc cannot; therefore the great God hath undertaken it for us, Esek. xxxvi. 26. And he doth perform it by Jesus Christ. To him, therefore, we must go.

2. It is to be regenerated, that is, born again, John iii. 3, 6. As sure as there is a first, there is a second, birth. Now, can we beget ourselfcs? We cannot The second birth is from above; we are begotten of God, and born of God, 1 Pet. i. 3. John i. 13. Tit. iii. 5, 6.

3. It is to be raised from death to life; to be quickened, Eph. ii. 1. that is, sanctified. Sancdfi-cation is the first resurrection. Rev. xx. 6. Now, can a dead man raise himself to life again? Did ever any do it? He cannot. It is God alone that raises the dead. It is by Christ alone that dead souls are made alive. He is the resurrection and the life.

4. It is to be reconciled to God.—^There is enmity, enmity ever since the fall, between God and man ; mutual enmity. God an enemy to man, man an enemy to God, Zcch. xi. 8. Rom. viii. 7. Now Jesus Christ as Mediator brings them together, and makes them friends, and he alone can do it.

Ho makes God a friend by dying; his death satisfied, and so pacified. He hath said, in him I am well pleased.

He makes us friends by sanctification, destroying the enmity—^not all at once, but by degrees; and hath committed to us tho ministry of reconciliation, 2 Cor. V. Is this reconciling work done with you ?

5. It is to bo converted. Sanctification is tho same with conversion. It turns us about. We are born with our backs upon God and heaven, and our faces upon sin and hell, till grace comes, and that converts, turns. Acts iii. 19, 26. And we must be turning more and more all the days of our lives. Matt xviii. 3. Luke xxii. 32. Now, can we turn ourselves ? Have we not need of one to do it for us ? Certainly we have, Jer. xxxi. 18. *' Turn thou mc, and I shall be turned; for thou art the Lord my God."

6. It is to be called with an elTectual call. There is a common call, and there is an efiectual call; it is the effectual call that is the same with sanctification, Rom. viii. 30. Now, calling is by another; we do not call ourselves; that other is Christ, 2 Tim. i. 9. Who called Peter, and James, and John, and Andrew, and Zacohous? Did not he?

7. It is to bo changed, 2 Cor. iii. 18. Sanctification makes a great change; the judgment is changed, the disposition, the way, the company,—I am not I.

It is a greater change that grace makes at conversion, than that death makes. At death grace is turned into glory. Job xiv. 14—change come; which is the turning of the same thing from a lower degree to a higher; but at conversion it is from sin to grace, between which there is no likeness.

8. It is to bo cured. Sin is the sickness of the soul, a dangerous sickness, a mortal disease; though but few are sensible of it Can we cure ourselves, or cure one another? No: the only physician is our Lord Josus Christ, raised up of God for that purpose ; no hand but his can heal us: ** Who forgiveth all thine iniquities: who healeth all thy diseases," Ps. ciii.3./or^veM in justifioation ; healeth in sanctification ; by degrees. *< I will heal their backsliding," Hos. xiv. 4. heal their bent to backslide. Compare Hos. xi. 7. " My people are bent to backsliding from me/'

9. It is to be cleansed. Sin is the pollution of tho soul: and it is pollution in grain, such as nothing can wash us from but the fountain opened, and that fountain is Christ, Zech. xiii. 1. <« Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you," Ezek. xxxvi. 26. This was fulfilled, when at their return from Babylon they were quite out of love with idols and idolatry, of which they were so fond before, 1 Cor. vi. 11. Eph. V. 25, 26.

10. It is to be clothed. A sinful condition is a naked condition. Rev. iii. 17. And what must poor naked souls do, but come to Christ, to his shop, and here buy of him white raiment? Rev. iii. la Zech. iii. 3,4. *' I clothed thee also with broidercd work," &c. Ezek. xvi. 10—14. The prophet's statement is understood of their public privileges an(> advantages, above other people; but it is true also in a spiritual sense. Grace is rich raiment, princely, priestly, comely clothing, that waxeth not old.

11. It is to be consecrated. Sanctifying is the same with consecrating, that is, setting apart from common and profane to holy and spiritual uses, as persons, places, vessels, times, were under the Old Testament In allusion to which, all true believers are a people sanctified, that is, set apart for God, separated from the world, and sin, and vanity, to be the Lord's peculiar; his temple; priests to him; anointed for that purpose, Ps. iv. 3. But,

III. How is Jesus Christ made all this to us ? In what way, and by what means, doth he bring all this to pass in us and for us ? That he doth it is plain in the text and elsewhere; but query. How?

1. Principally by the working of his Spirit and grace. The Spirit of Christ is tho sanctificr. When he comes into the heart to dwell there, he renews, and he regenerates, and he raises, and he reconciles. The Father creates, the Son redeems, the Holy Ghost sanctifies, Tit. iii. 6, 6.—mark, it i* through Jenu

APPENDIX.

Christ, If be bad not aatisBed and died, to make God friends witb us, he woald never have sent the Spirit, to make us friends with him. The sending of the Spirit to sanctify as well as to comfort us, is owing to the intercession of the Lord Jesns, John xiv. 16.

2. Instrnmentaily by the word, " Sanctify them through thy truth/'John xvii. 17. Error never sanctifies. False doctrine, corrupt erroneous opinions, may prevail to bring people over to a party, but never to turn them from sin to God; to convert, regenerate, renew. Truth only doth that. Jam. i. 17. Tit. i. 1.

The word of truth begins, and the same carries on, this good work—As a word of conviction, of humiliation, of illumination, of regeneration, of faith, and of holiness, and therefore this should advance our esteem of the word of God, the written word, the word preached; and we should hear it accordingly, Ps. cxix. 9.

IV. The practical improvement

1. Shall I propound one needful question to you ? —Are ye sanctified ? is Jesus Christ made of God sanctification to you ? It is a thing that may be known. We may make our calling and our election sure; our election by our calling, by our sanctification ; for to be sanctified is to be called, and to be called is to be sanctified: and not our election only, but our justification and our glorification may be made sure by it, Rom. viii. 90. And how sweet, how comfortable will that be ! But how is this to be done ? There are three marks :

(1.) Where Christ is made to us sanctification, it is become natural to us to walk in all holy obedience to the will of God. I say natural, not to the old, but to the new, nature. Now what is done naturally is done "freely—as water from a spring, Ps. ox. 3. —easily, 1 John v. 3.—delightfully, John iv. 34.— and evenly, and constantly, and perseveringly. Fire always burns, stones always tend downwards, because their nature is so. Thus it is with the old nature in sinning, Jer. vi. 7. and thus it is with the new nature in obeying, John iv. 14.

Then, says one, I fear I am not sanctified.

I reply. The trial is not to be made by any one single action at any one time, but by our course and way. How is it ordinarily with us ? There is no man but doth something that beasts do ; but is he therefore a beast ? There is no beast but doth something that a man doth; but is he therefore a man ?

(2.) Where Christ is made to us sanctification, holiness is highly prized and dearly loved, and more and more of it earnestly desired. I believe it is never otherwise among the truly sanctified. Now, is it so with us? We love civility, and moral honesty, and temperance, and sobriety. So doth many a one that hates holiness.

(3.) Where Christ is made to us sanctification, he is owned and acknowledged as our all in all. The

crown is set upon his head. We reyoioe in Christ Jesus. To us to live is Christ All the saiictifi«d are brought by their sanctification to Christ— Thtw were strangers to him before, bat now they are friends.

2. Shall I suppose you now propomiding to ne another needful question,—^What may I do that Christ may be made to me sanctification ?

'(1.) We must be inwardly and thoioagUy coa* vinced that there is an absolute necessitj he should be so. This most be the case.

If we mean to please God in tkisworltL —^None hot the sanctified are accepted of him. He hath bo pleasure but where his image is, and his likeness is. Our sacrifices are an abomination, oar prayen aa abomination, otherwise. Till the tree is good tbe fruit cannot be good. And also.

If we mean to enjoy Godin the other world. — ^* Widi-out holiness no man shall see the Lord," Heb. xii. 14. that is, see him so as to enjoy him. It is the pwre n heart who shall see God, Matt. ▼. 8. HeaTen would not be heaven to an unsanctified soul, if we might suppose such a one admitted there. Now are ve convinced of this? " Verily, verily, I say onto thee. Except a man be bom again, he cannot see the kiof-dom of Grod. Verily, verily, I say anto thee. Except a man be bom of water and of the Spirit, he cannot enter into the kingdom of God," John iii. 3, 6. When Christ thus discoursed to Nioodemns, he was ofiended. It may be, so may some of yoa.—Hov can this be ? But " Verily, verily, I say onto yoa." must silence all objections.

(2.) We must apply ourselves to the Lord Jesus by faith and prayer.

By faith: closing with him, not only as the Lord our righteousness, but as the Lord our holiness. Not only as our only justifier by his merit, bat as our only sanctifier by his Spirit.

By prayer: calling on him. Lord, if ever thoo wilt do any thing for me, sanctify me, Ps. li. 10. Paul's prayer for the Thessalonians, should be oon for ourselves, *' And the veiy God of peace sanctifj you wholly ; and I pray God your whole spirit aad soul and body be preserved blameless unto tbc coming of our Lord Jesus Christ,'' 1 Thess. v. 23. So should Christ's prayer, John xvii. 17, ** Sanetif? them through thy trath."

(3.) We must attend upon the ordinances. Thesr are the conduit pipes through which the grace of sanctification is conveyed to poor souls.

3. Shall I suppose you now proponndiog one question more,—What must they do to whom Chiist is already made sanctification ?

(1.) They have cause to bless God for it even day, all their days, Ps. ciii. 1—3.

(2.) They must press after further degrees of sanctification, more and more. Dying to sin. living to righteousness.

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(3.) They mast promote the sanctification of others also.

SERMON XXX.

CHRIST IS OUR SUPPLY.

Phil. iv. 19.

But my God shall supply all your need, according to his riches in glory by Christ Jesus,

DocT. That the supply of all oar needs is only from Gody and only by Jesas Christ.

That is as mach as to say, that Jesas Christ alone is our supply. Can yoa readily turn to a more .sweet, comfortable text of Scripture than this is in all your Bibles, from the beginning of Genesis to the end of Revelation.

Supplies we would have, and here they are for us.

Supplies to all oar needs; not some,, but all.

And that from God — My God shall supply. Paufs God was the same that we call our God—Jehovah, blessed for ever. He says. My God, because he had supplied him, and his God would.

According to his riches in glory; that is, in such a manner, measure, and degree as becomes him. Not what is fit for us poor worms to receive, but what is fit for him to give.

And all this in and by and through Jesus Christ, Without him no supply is to be had to any of our needs. We might have starved, and died, and perished eternally, but for liim; he himself is oar supply.

Show, I. What our needs are, and what it is that he supplies us with.

II. What are the properties of this supply.

III. What special resemblances there are of it.

IV. What practical inferences are to be drawn from the whole.

I. What are our needs, and with what does the Lord Christ supply us?

There are seven things that we have need of, and there is supply to be had for them all in Jesus Christ, some pertaining to life, some to godliness, 2 Pet. i. 3.

1. Righteousness and strength.

Righteaiuness. They that have none have need; There is none righteousf no not one, Rom. iii. 10. We have to do with a righteous God, and a righteousness must be had, or there is no standing before him. Ho! where shall we have it? Of our own we have it not, nor hath any creature in heaven or earth wherewithal to supply us. It is to be had only in and by Jesus Christ. He is the Lord our righteous-vesSf Jer. xxiii. 6. He is made unto us of God righteousness, 1 Cor. i. 30. Our God hath supplied our need of this in his Son ; Dan. ix. 24. He hath

G 2

brought in everlasting righteousness. To him, therefore, we must go; plead his righteousness for the forgiveness of our sins; the merit of his death, his righteousness, for the acceptation of our performances.

Strength. They that are weak have need. Of what? Of strength. Now we are all weak, weak as water. Weak as sinners; how weak is thy heart! Weak as saints; under manifold infirmities. Weak to resist temptations, to bear afilictions, to perform duties. What shall we do? My God shall supply. Jehovah-Jireh—God will provide ; nay, he has provided, " For when we were yet without streng^, in du<i time Christ died for the ungodly." Rom. y. 6. Have they need of strength ? I will die and purchase it for them. So that now the believer may say, ** I can do all things through Christ which strengthen-eth me,'' Phil. iv. 13. See both these together, Isa. xlv. 24. " Surely, shall one say, in the Lord have I righteousness and strength."

2. Mercy and g^ce.

Mercy to pardon. This we are, or should be, calling for every day, Ps. li. 1; Ivi. 1. for certainly we have need, whether we feel our need or no. Now have we any hope ? Will our God supply us ? He will, through Jesus Christ, but not otherwise. Out of him there is no mercy. The mercy of God is, therefore, called the mercy of our Lord Jesus Christf Jude 21. because our supplies of it are only in, and by, and through him.

Grace, Hast thou no need of grace, quickening grace, preventing grace, renewing grace, assisting grace ? They that think they have no need have most need of all. Now, where is it to be had ? My God shall supply, but it must be through Jesus Christ, <* Of his fulness have we all received, and grace for grace," John i. 16. Compare this with Col. i. 19. '' It pleased the Father that in him should all fulness dwell." Away to him then, that is, to God by him. See both together in one scripture, Heb. iv. 16. '< Let us, therefore, come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."

3. Peace and comfort.' I mean that which is inward; peace of conscience, joy in the Holy Ghost. Do ye want it any of you ? Many who do, think they do not, mistaking false peace of their own speaking to themselves for the true peace. Away with that, and come to Christ for the true peace, for that which he calls his peace, John xiv. 27— my peace. If he speak peace no matter who speaks trouble; if he troubles no matter who speaks peace, Eph. ii. 14.— he is our peace.

4. Food and raiment. Under these two are comprehended all the necessaries of life, and sometimes under one of them—bread; Give us this day our daily bread. Now have we no need of these? We all have, we cannot live without them, without daily

APPENDIX.

sapplies of them; and whence are they to be had ? Jehovah-jireh-—my God shall supply; but it is only by and through Jesus Christ. He bought every meal's meat for us, and every suit of clothes for us, or we had never had either, and, therefore, to him we must have recourse every day. In all our needs, even of these things, we should say. Lord Jesus, feed me, clothe me, to-day. Hath he ever yet failed you ? Luke xxii. 35.

5. Protection from enemies, bodily and ghostly; our great adversary, the devil, and all our little adversaries. They would swallow us up every day, if our God did not watch over us, if the blessed Jesus were not our shield. Our enemy sickness would destroy our health, our enemy pain our ease, our enemies the caterpillars, and the locusts, and the palmer-worms, all the increase of our fields; the murrain our cattle, the fire our houses; but he preserves and keeps us, Psalm cxxi. So likewise for public enemies.

G. A guard through death. We must all shortly, in the order in which God hath appointed, take our turn through the darksome valley; and dare we venture alone, without a convoy ? There is no safe convoy but Jesus Christ, Ps. xxiii. 4. His presence with us, will bring us safe through, else we perish,

1 Cor. XV. 55, 56. It is ho alone that can make a lane through this Red sea, this Jordan. Jordan's rough, said a dying person, often repeating it, Jordan's rough. It may be, we may find it so, but the winds and the seas obey him.

7. A guide to glory. Shall we be supplied with this also ? Never fear it, if Christ be ours, Ps. Ixxiii. 24. " For this God is our God for ever and ever; he will be our guide even unto death," Ps. xlviii. 14.—beyond death. Not only to death, and through death, but beyond death. Compare Ps. cxxi. 1. " I will lift up mine eyes unto the hills,"—^beyond the hills,—'' from whence cometh my help."

II. What kind of supplies are to be had for poor needy souls with Jesus Christ ?

1. Rich supplies. My God shall supply all your needs according to his riches. A rich God gives rich supplies. He is rich in mercy, pardoning mercy, Ps. Ixxxvi. 5. Therefore, he multiplies to pardon great sins. He is rich in grace, 1 Pet. v. 10. the God of all grace; therefore he gives liberally, 2 Cor. ix. 9. He is rich in comfort, the God of all comfort,

2 Cor. i. 3. God who comforts, 2 Cor. vii. 6. Therefore he makes the consolations of his people oftentimes to abound ; not only full, but running over; '* I can hold no more."*

2. Ready supplies. We need not go far for them, they are always at hand; the word is nigh thee. Other friends that should supply our needs are many

* " Sir," said the eminently holy Mr. John Janeway to a reverend divine who discoursed with him, in his last illness, on the excellency of Christ, and the glory of the invisible world, *' I

times at a distance, afar off, and eitfaer know tbes not, or do know them, but cannot send to us. Bat there is nothing of that here. Our beaTenly Father knows what we want, and whenever be pleases t» supply, the way is short In a moment, in the twinkling of an eye, we may hear and receive from the blessed Jesus in heaven, Ps. xlvi. 1—11.

3. Glorious supplies—according to his riches ta glory. That is glorious that is singular and superlative, such as makes him famous and renowned whose it is; now such fame, such great fame, is oar Lord's. His supplies are such as he is worthy to be praised for, his supplies of mercj and grace. How many thousands in heaven, how many thoa-sands on earth, are blessing him for these;— ** Now unto God and our Father be glory for ever and ever,* Phil. iv. 20. They put a glory also upon them that have them, making them famous, as Manasseh, Mary Magdalen, Paul, being pardoned sinners.

4. Gradual supplies. We are not supplied with every thing all at once, but now with one thing, then with another; now in a lower, after in a higher, degree, Prov. iv. 18. A converted person no sooner hath a grain of grace, but his good will won Id immediately be perfect in grace; no sooner is he comforted a little, but presently he would have full assurance. Not so; soft and fair; when out of Egypt, yon are not forthwith in Canaan. Too must be willing to receive supplies as God is pleased to communicate them.

5. Universal supplies: all your needs.

But is there any more than one thing needful ?

There is only one main thing chiefly and principally needful, but that one thing branches itself out into many things. Lo, there are in Christ supplies for all; all persons, at all times, in all things.

6. Undeserved supplies. There is nothing in us to merit any good thing at God's hands. Whatever we would have, we must sue for it as a beggar for an alms. If a beggar be blind, sick, sore, naked, dumb, old, his blindness, sickness, his disease, his nakedness, his want of speech, his age, speak for him, not in a way of merit, but as a meet object for mercy to work upon: so it is here. Our spiritaal maladies bespeak us fit objects of mercy-^but thej surely lay no claim to it.

7. Covenant supplies, made over to us by promise; and he is faithful, that hath promised.

8. Constant supplies; daily, duly, for ever. III. What resemblances are there of this ? We see it illustrated,

1. As the heavens supply the earth. The earth would be a barren, useless thing, if it were not for what the heavens supply it with every day, in dailj influences; the warmth it has is from above; the

feel something of it My heut is as full as it can hold in thi« lower state. I can hold no more here. O that I could hat let yoa know what I feel.** Clarke's Lives, foL ISSS. p, 77.

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moisture, and thence comes its frnitfalness; Hos. ii. 21. *' I will hear the earth/' therefore the earth must call.—>We are the earth, earthly; the heavens are Christ, heavenly; unless he supply ns with warmth, moisture, sunshine, rain, what are we? Hos. vi. 3. But then he must hear us, hear from us. We should be crying, calling, Help, Lord.

2. As the earth supplies the inhabitants. The earth is not our mother only, but our nurse. We were not only made out of it, but we are maintained by it, Eccl. v. 9. Thence we have all our com, wine, oil, hemp, flax,—to feed, to clothe us. A good nurse gives abundance of milk. Now as the earth nourishes and maintains all that live upon it, high and low, rich and poor, so it is with Jesus Christ As we live by him, so we live upon him. But then as to this also, the earth must hear the com, and the com hear Jezreel, Hos. ii. 22. There must be asking by prayer; $eeking in the use of means; knocking by importunity; and persevering in both.

3. As the head supplies the members. The head is the treasure of the body, wherein the spirits are lodged and laid up for the use of the body; and thence it is that all the members are supplied, and when they fail the body languishes and dies. So all believers; from Christ their head, having union with him, receive vital influences—righteousness, and strength, and grace, and peace, and comfort, and quickening, in want of which they are weak, and can do nothing, John XV. 6b

4. As the root supplies the branches. In the root of a tree the sap is lodged, and laid up for the use of the tree ; thence it moves up into the branches, little and big, and the sap tiiey receive is that which nourishes and feeds, and makes them grow and bring forth fruit. So all believers receive from Christ. He is our root, John xv. 4, 6.

5. As the sun supplies the stars; the stars have no light of their own, nor the moon neither, no more than a clod of earth, further than the sun shining upon them puts light into them. Their light is a borrowed light. So is all the spiritual light that we have—knowledge, grace, comfort—^borrowed from Christ.

6. As the sea supplies the rivers, Eccl. i. 7. They come from it, they return to it So the glory of all oar receivings every day from Jesus Christ, should return to him again, in thankful acknowledgments.

7. As the fountain supplies the cisterns. The cisterns are often emptying, the bowls emptying: away to the well daily. So, in this case, Christ is our fountain.

8. As the store-chamber supplies the family. It is said concerning Joseph, that he built store-houses, and there he lodged the corn, and thence the people had it as they needed. Our store-house is Jesus Christ There God the Father hath lodged and laid up a fulness for us. Therefore, to him we must ko

And may we hope to speed ? Never fear it: My God tkali supply—he Ma//—observe with what confidence he speaks it. lY. The practical improvement.

1. Beg of God this day to make you sensible of your needs: multitudes are not. Rev. iii. 17. We do not look into our souls, turn our eyes inward, and that is the reason. Beg the eye-salve. Rev. iii. 18. For *' he hath filled the hungry with good things," Luke i. 53.

2. Believe the trath of this saying of Paul's ; he was not hired to proclaim that which is not, to deceive people. It is a real truth, My God shall supply tUl your need. —Ps. xxiii. I.

3. Have recourse to the blessed Jesus; tell him what thy need is—mercy, grace, righteousness.

4. Acknowledge him in all supplies.

SERMON XXXI.

CHRIST IS OUR RESURRECTION.

John xi. 25^ 26.

Jesus said unto her, I am the resurrection, and the life: he t/iat believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in mtj shall never die.

Here we have it from the mouth of the Lord Jesus himself, and he having spoken it we may safely believe and assert, and make a Doctrine of it,—

That Jesus Christ is the resurrection to true believers.

Show, I. How we are to understand this.

IL What proof there is of it.

III. How we are to improve it

I. How are we to understand this—/ am the re-surrection? There is a three-fold resurrection, and Jesus Christ is all the three to true believers.

1. There is spiritual resurrection; which is, the raising of the soul from the death of sin to the life of righteousness. It is called the first resurrection, for so I think we are to understand that passage. Rev. XX. 6. All that are made truly holy, by the renewing, sanctifying grace of God, are certainly thereby delivered from the second death, that is, from burning in hell for ever. Now all true believers have this holiness wrought in them; and how, but by Jesus Christ? When he is made unto us sane-tification, then he is thus made unto us resurrection^ Eph. ii. 1. It is his voice that opens the grave and fetches us out; he says unto us. Live; and we live, and the time is a time of love. " Verily, verily, I say unto you. The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live," John v. 25.—and now is ;

APPENDIX.

tben, at that very time. There was a present resurrection, in the conversion of divers that left all, and followed him. No less than almighty power can do this, can bring to pass such a wonderful change. Examine, inquire, brethren, Are ye thus raised again. Are ye passed from death to life ? There is such a thing, and it may be known, and we can have no comfort in living the life of nature, if we be not spiritually alive, if we do not live the life of

grace.

Now one good mark to know it by is,—the end that we live to. Whether is that—God, or self? Do we live to God, or to ourselves? Rom. vi. 11.

Another, is by the food that we live upon. Is that Christ? Phil. i. 21.—his merit and righteousness for justification, his spirit and grace for sanctifica-tion?

Another is, by the rule that we live by. Is that the rule of the new creature—^the word of God ? Is that the card and compass we sail by, the light and lamp we walk by ^ or, is it something else—the distates of our own corrupt nature, carnal reason, fleshly appetites, the course and custom of this vain world ? Try by this.

Let me exhort you. Would you have Christ this resurrection to you? Close immediately with the gospel call; stand it out no longer against the voice, entreating—^beseeching. As soon as ever Christ said to Lazarus, Come forth, presently Lazarus came forth, without ifs or ands, without making objections. How, you ask, can I that am dead stir? No, though you are as he was with the grave-clothes about him, yet he that was dead came forth. So I address you —<' Awake, thou that slccpest, and arise from the dead, and Christ shall give thee light," Eph. v. 14.

2. There is a figurative resurrection; and that is, the raising of a person, or people, from an exceeding, low, miserable, afflicted, helpless condition, to a state of comfort and joy, peace and safety. Such a thing there is, and it is a resurrection. There is something in it, like to a resurrection, Hos. vi. 1, 2.—when smitten and torn, reckoned as dead; when delivered, and recovered, and settled again, reckoned as raised again. Read Ezek. xxxvii. That valley of dead and dry bones, was the nation and people of the Jews, in the time of their captivity in Babylon, where they lay past all hope, till the end of the seventy years, and then, by a proclamation from Cyrus, they were released, and it was like a kind of a resurrection. It is in like manner with them at this day, and hath been for near seventeen hundred years,—a scattered, broken, miserable people. There is a time, we hope, at hand, when God will gather them-again, that there may be one sheep-fold, as there is one Shepherd. Now, how is that time called ? Resurrection time, Rom. xi. 15.—^life from the dead

—Once more: The condition of many ministers a&d people amongst ourselves, of many in France, kali been, in outward appearance, a dead conditioo. Jht words of the Act* are, that they shall be as if naturally dead ; but, blessed be God, there hath been a resurrection, in some measure, a coming out of the grave again, of which, whoever was the instrameDt, the Lord Jesus himself was the principal agent He is the resurrection to us. When a coinpany of Don-conformuts went to court, to congratulate tbe kicf and queen, and to thank them for the present liberty, being clothed alike in long black clokes, anebss ministers usually wear in London, a scoffer said. Whither are all these going, to a barial ? No, Sir. said one of them, to a resurrection.-!- It is so, likewise, in reference to personal deliverances from personal calamities, as Isaac, when bonnd and laid on the altar, Heb. xi. 19. It was Panics case, 2 Cor. i. 8—10. Hath not Jesus Christ, in this sense, been the resurrection many a time to thee, and to me ? We were brought low, and he helped as. Was not Job's restoration a resurrection? so some understand Job xix. 25,20.

Learn hence, on whom to depend, and to whom to fly, in such cases; even to the blessed Jesus.

Learn also, to whom to give the praise of suck t resurrection, public or personal; even to tbe same. 3. There is a proper resurrection, and that is, the raising up of the dead bodies, properly, naturaJlj dead, out of which the life and the soul is departed And is Jesus Christ that too ? He is. That is chieflv meant here. The text was spoken to Martha, the sister of Lazarus, upon occasion of raising ber brother to life again, after he had been dead four dayx Now, as to this, Jesus Christ Is the resnnectioo three ways:

(1.) As he was the only one that ever raised himself to life again : no one ever did it but be. (It is not with us in the sleep of death as it is in tbe death of sleep, when we have slept enough we wake of oar-selves. No; the human body must be waked.) And therefore, as in some places it is said, God raised him from the dead, so in other places it is said, He rose again on the third day; nmking it bis own act and deed, 1 Cor. xv. 4. He had two natures, the divine, and human. His human nature could never have raised itself; no, his divine nature raised his human nature. Christ, as God, raised himself as man.

(2.) As by his power alone it was that all were raised that ever were raised ; all under tbe Old Testament, all under the New. Though himself id bis own proper person, raised three only; the raler's daughter, newly dead ; the widow's son, upon tbe bier; Lazarus, buried ; yet all that ever any of tbe prophets raised, or that ever any of the apostJes

• The Act of Untformity, 13 and 14. Cbas. II. c. 4. I of tbe ReT. Thomas Bmdbury, in tbe reign of KingGeofgeL

t A similar anecdote, and probably originating in it, is related I See Wilson's Hist of Dissenting Churchea, t. X 514.

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raised, they raised in bis name, not in their own; by a power derived from him, not by any power of their own : allude to Acts iii. 12,16.

(3.) As to the day of the great resnrreotion at the end of the world, when all the dead shall be raised. It will be done only by the power of the Lord Jesns, especially as to tme believers; the raising of them will in a special manner be his doing. And as to this it is that he is the resurrection,

II. Let US consider the proof of this.

1. It is certain there is to be sach a thing. As sure as we must die, we shall live again; go to the grave, and come oat again. Bat Job asks,'' If a man die shall he live again V Job xiv. 14. I answer, —Not a life of opportunity again. There have been, and there are, those that deny this; old Saddacees, new Saddacees, 1 Cor. xv. 12.2Tim. ii. 18. Ishall give no other proof at present bat that of our Lord Jesus, Matt. xzii. 23^^-34. Therefore Abraham was aliye—^in soal-*bot the soal of Abraham was not Abraham, therefore his body most live too.—Can this be ? Yes, easily, to almighty power.

2. For the manner of it, how it is to be, God hath revealed it to his holy apostles, else we could not h ave known it:— *' For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord," 1 Thess. iv. 16,17.

The Lord himself shall descend. This Lord is the Lord Jesus Christ, and no other. The Father hath committed it wholly into his hand. He is the resurrection : the same that ascended, the same shall also descend. He descended once in rags of flesh, but when he shall descend the second time, it will be in robes of glory.

There will be a preat shovi^ the voice of the archangel^ that is, of Christ himself. We never read of more than one archangel, the Lord of the angels. And the trump of God. —Trumpets were used in calling of assemblies. So here—the greatest of assemblies that ever was. They are used at the assiees, when the judges are going to the bench. So here— This was the trumpet that Jerome * said was always sounding in his ears.

The dead in Christ shall rise first —either, the dead for Christ, the martyrs, before other saints—or, the dead in Christ, that is, all tme believers, before the rest of mankind. Those who lived and died in true union with him by faith, which union still remained even when dead; or, before those that shall then be found alive.

And what then ? Then we which are alive and remain shall he caught up^ j-e. This is the short account the

• A eeUbaied father of the chiirch. He died A. D. 420.

Scriptures give us concerning this matter; and we are bound to believe, without doubting or wavering, that so it shall be.

Read to the same purpose, but more fully, 1 Cor. XV. It is the scope of the whole chapter. Where the apostle,

(I.) Positively asserts and proves that there is to be such a thing, that all true believers must and shall certainly rise again at the last day. See one of his arguments, ** If in this life only we have hope in Christ, we are of all men most miserable,^' v. 19. (2.) Plainly lays the ground of it upon Christ's being made the resurrection to them. If he be risen, then they shall rise. But he is risen; therefore believers shall rise. The consequence he proves, From their union with him. He is the head, they the members. It is a real union, 1 Cor. xv. 15. If the body of one saint were lost, there would be a maim in Christ's mystical body.—^Therefore it is said we shall be changed, that of the same metal our glorious body may be fashioned like unto his glorious body, Phil. iii. 21. It is said also, that the head and members shall be together in the same place, John xvii. 24.

He is the first-fruits; they the lump, I Cor. xv. 20. Lev. xxiii. 10,11. Read Dent xxvL I, &c. It is a relative union.

He is the second Adam; they the children descended from him, 1 Cor. xv. 21, 22. This is another relative union.—He proves it also.

From the victory that he hath obtained over every thing that might hinder; sin, death, the grave, the devil, I Cor. xv. 25,26. Heb. ii. 14,15.

Is not Christ the resurrection to unbelievers, must not they rise also ?

They must rise; but neither by virtue of any union they have with him, nor any victory he hath obtained for them. The devil is not against the rising of the wicked ; he doth nothing to oppose or hinder it; he would have their souls and bodies to come together again, in order to their being tormented together. The grrave is free to part with them for the same reason. But they would hinder the rising of the godly. Aye, but they shall not, 1 Cor. xv. 55, 56. The wicked are raised by the power of Christ, in order to condemnation ; but the righteous by their union with Christ: the one in wrath, the other in love, John v. 28, 29. The righteous to be married—crowned; the vricked to be executed.

3. He declares, also, with what kind of bodies they shall be raised: the self-same in substance. Job xix. 26. but greatly changed in qualities; no defect, no deformity. If scars have been received in suffering, they are not to disgrace, but to honour them. They shall be made like Christ's body; either

APPENDIX.

that, Matt xvii. 1, 2. or that, Acts i. 9—11. or that. Rev. i. 13—16. In particalar, see 1 Cor. xv. 35—^, 42—44. Their bodies shall be made spin-taal, immortal, incorraptible, powerfal, able to attend the soul in all its actings and operations, without weariness: not as here below; bat able to bear up all that weight of glory which is prepared. In a word, have yon seen the body of the son in its noonday brightness, such a light as yoo are not able to behold? Then yon have seen something like it. " They that turn many to righteousness shall shine as the stars ;" but it is said in Matt xiii. 43. ** They shall shine forth as the sun."

III. The improvement. ' 1. That of the apostle, 1 Thess. iv. 16. '< Wherefore comfort one another.'' It is a thing that the servants of tho Lord should be often talking of one to another, for the comforting and encouraging one of another. If one another, sure ourselves much more. This should be done.

Under bodily blemishes and infirmities: —they shall shortly be done away.

Against fears of death and the grave: —^it is but unclothing us to put on better—^the gprave is as the refiner*s furnace.

Against inordinate sorrow at the death of godly friends, John xi. 23. 1 Thess. iv. 13. They are not dead, but asleep—as when we take leave over-night

2. That of the same apostle, 1 Cor. xv. 68. ** Be ye stedfast,"—it may be rendered, Exhort one another, —" unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord."

A notable spur to all manner of duty in general-^ to abound therein. It will certainly not be in vain.

In particular—^to serve God with our bodies, I Cor. vi. 14,15—not to serve the devil and lust, and sin with them.

SERMON XXXII.

CHRIST IS OUR REDEMPTION.

1 CoR. i. 30.

But of him are ye in Christ Jesus, who of God is made unto us redemption.

The words themselves are the doctrine — That Jesus Christ is made of God unto all them

that are in him redemption. Show, I. What this means.

II. What kind of redemption.

III. What the duty is that it calls for from us.

I. What does this mean,— ** made redemption ?"

You may think we had this before, when it in showed that he is made freedom to as, from John m. 30.* But you will see presently that there b souk-thing else meant by it.

He is made of God redemption to as; that is, God hath ordained and appointed him from ail eternity, and in the fulness of time raised him op, and sent him, to be the author and procurer of ic-demption for us; or, which is all one, to be a redeemer to us. So that if asked, what did Jesos Christ come into the world to do? We answer, to redeem us. They are the first words of Zechariak's song, Luke i. 68.

Now to redeem is, in general, to recover those that are in bondage out of bondage. As suppose one rowing in a galley under the Turks, is rescocd (which may be done three ways, besides that of voluntary discharge and dismission)—^as the Jevs were released by Cyrus out of their captiritj u Babylon, he may be said to be redeemed. Redemption, vis.

1. By power; when those who kept os in bondage are conquered and overcome.

2. By exchange; when one prisoner is let go for another.

3. By price; when a sum of money is paid to baj off a prisoner, more or less, accordini^ as the qaalitj of the prisoner is. Now this last is properly redemption, and this last is the way in which Jesus Christ hath made us free. He hath bought as out of the hands of divine justice, by laying down t ransom for us.

If you ask what that was? I ansvrer, that sometimes it is said to be his life. Matt. xx. 28. sometimes himself, 1 Tim. ii. 6. and sometimes his blood, 1 Pet. i. 18, 19. These three come to the same. We are redeemed by Christ dying for us, shedding his blood, laying down his life, offering up himself. This fully satis6ed the demands of God's justice. Let me have this, saith he, and I have enoagfa. I expect no more by way of satisfaction for the sin of man. I am well pleased, atoned, reconciled, made friends. To this purpose we are told of a cofenant of redemptioj} which was transacted from all eternity between the Father and the Son, the terms whereof were—That if the Son would come and be man and die, that dying of his should be accepted as the price or ransom of all the elect, how many soever tbeie were. The Son accepted of this motion, did what was to be done, suffered what was to be suffered, and so became our redemption. See some footsteps of this covenant transaction in two scriptures, P& xl. 6—8. Isa. xlix. 2, 6, 0. But,

II. What kind of redemption is this?

1. Needed redemption. It is the redemption that we needed. He came to supply all our needs. Nov

• See Disooune XV.

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noDg other needs, being in bondage, we needed ne to redeem ns: not only one to clothe as, being aked ; to feed as being hungry; to wash us, being Ith J ; to heal as being wounded ; to cure us, being ck:—^but to redeem us. If he had done all this for B in our bondage, and left us still in bondage, we id been miserable notwithstanding. Therefore, he 3mes and buys our freedom, pays our ransom. We ere God's prisoners, and the devil was the gaoler. Je were left in his hand, under his power, and his we ust have been for ever, but for Christ the Redeemer.

2. It is a nonesuch redemption, when compared ith other redemption. Whether personal, as Joseph it of prison, or Peter, Acts xii. or Daniel, out of le lions' den. Whether public; as from Egypt, om Babylon. It surpasses them all in number, ay, and consequences.

3. "Distinguishing redemption. It is the redemption I at others needed, as well as we, but it is denied I them, and granted to us, therefore, I must call it istinguishing redemption.

It is denied to the angels that sinned. They had i much need as we, for they are in bondage as well 1 we; under God's wrath and 4surse as well as we; ay, before we were; but he took not on him the atore of angels: the commons are ransomed, the dbles left behind. He paid no price to redeem lem. As that tree fell so it lies, and must lie for ifcr.

It is denied to the greatest part of mankind, as to le saving benefit and eflScacy of it: the elect reap le benefit absolutely, others conditionally, yet there I no collasion, because the decree is secret; for mltitudes there are that know nothing of it, and of lose few that do multitudes reject and slight it, and re never the better for it: Rev. v. 9. " Redeemed to rod out of ewery kindred, and tongue, and people, Dd nation." How should we then adore, and ad-lire! ** Lord, how is it that thou wilt manifest thy-;lf unto us and not unto the world V John xiv. 22.

4. It is divers, manifold redemption according to le manifold evils that we lay under. They are of iree sorts—^temporal, spiritual, eternal.

(1.) He is redemption to us from temporal evils. ach as concern the body, and the life that now is; och as sickness, death, poverty. Not that they ball not befall us—for they do, and all things come like to all, redeemed and unredeemed. But, that ley shall not hurt us. The sting of them is taken at, Ps. xci. 10. No evil things befall. There is 0 curse attends them. Gal. iii. 13. Were this ightly understood, and duly made use of, it were tie sweetest argument imaginable, both against rars of temporal calamities before they come. Job • 19. And the best against inordinate dejections nd despondencies when they are come. But,

(2.) Which is better, it is redemption to us from pirltual evils. These are worse evils than the

former, because they affect the better part of us, which is our souls; them first and immediately, but not them only, but our bodies also. I shall mention two only:

The ffuili of sin; whereby we are bound over to punishment, the fear whereof causes bondage, Heb. ii. 14. To redeem us from this, he is made righteousness to us for our justification, that is, for our discharge from that guilt, for the forgiveness of all our sins, and the accepting of us as righteous. This is an unspeakable blessing and benefit, and it is made over to all the Lord's redeemed ones, who are now to reckon themselves at peace with God, Rom. y. 1.

Ihejiith and power of sin; whereby sin hath dominion over ns, and we are perfect slaves to it, the vilest of slaves, John viii. 34. To redeem us from this he is made sanctification to us; he sends his Spirit into the heart, who renews and regenerates, turns the man from darkness to light, and from the power of Satan unto God, enabling him to die to sin more and more, and to live to righteousness more and more. This he doth as a Redeemer, and is doing; it is called redeeming us. Tit. ii. 14. By redeeming from all iniquity, the apostle doth not there mean from the guilt and punishment of it only, but from the power and dominion of it, from the love and liking of it It is the same with purifying. These two, justification and sanctification, are never parted, Ps. ciii. 3.1 Cor. ti. 11.

(3.) There is another sort of evils yet, and those are eternal evils; and by redemption here we are especially to understand our deliverance from those.

Because it is mentioned after righteousness and sanctification, as a thing different from them. And

Because of what we find in other scriptures, where redemption is applied to something in the other world : " Waiting for the redemption of the body," Rom. viii. 23. that is, the resurrection and glorification of our bodies: compare Luke xxi. 28. with Eph. iv. 30. the day of redemption, Thisiscer* tainly some day yet to come, when the work of our redemption shall be fully finished, the top-stone laid; for hitherto, as we see and know but in part, so we are redeemed but in part. In Heb. ix. 12. it is called eternal redemption. Our present redemption by Christ is eternal in the design and tendency of it, it is in order to eternity; but that to come is eternal in regard of the eternal evils it frees us from, and the eternal happiness it puts us into possession of, when it shall be accomplished, and Jesus Christ is made all that to us.

Taking it in this sense, I shall show,

1. What those eternal evils are which redemption frees us from.

(I.) It frees us for ever, not only from the guilt, and filth, and power of sin, but from the very being of it also. It must not only no longer have a throne in us, as at conversion, but not so much as a seat

APPENDIX.

or place in as, and that for ever. Anil are ye not glad at the very tbooght of this ? Nay, it frees us from all possibility of sinning to eternity. Adam had no sin, but a possibility of sin he had, and so it appeared, for he did sin. Paul groaned for this, Rom. vii. 24.

(2.) It frees us from Satan ever having any more to do with us, either as a tempter or as a tormentor. He is busy now with the saved, 1 Pet. v. 8. and he will be more busy hereafter with those that perish. Matt, xviii. 34. But where the redeemed are be comes not, Rom. xvi. 20.

(3.) It frees us from all sorrow and suffering, of what kind soever, in mind or body. All tears shall be wiped away, there shall be no weeping, nor wailing, nor gnashing of teeth; no fire, no worm, no brimstone, no darkness. These are the portion of the damned, not of the redeemed. Rev. xxi. 4.

(^.) It frees us from all society with wicked and ung^ly men, and that for ever. They are blended here, and it pleases neither, Ps. cxx. 6,6. But there is a redemption coming, Matt. xxv. 33. All this happiness you say a stone hath, no sin,—^no sorrow, —^therefore I shall show,

2. What there is that is positive in this redemption.

(1.) As soon as the redeemed die, (for die they must, even as others: Jesus Christ hath not redeemed us from dying,) their souls immediately go to God, to the vision and fruition of him in glory, Luke xxiii. 43. Phil. i. 23. It grieves me and shames me that I can speak with no more sense and savour of these things. Such apprehensions as a child prior to its birth hath of this world, such we have of the world to come.

(2.) At the resurrection, at the last day, the same soul and the same body shall come together again. Though we are not redeemed from death, we are to be from the grave ; not from going down into it, hot from being held by it, Isa. xxvi. 19. Hos. xiii. 14. Nay, not raised only, but raised incorruptible and immortal; glorious, like Christ's glorified body.

(3.) To all eternity there shall be a fulness of uninterrupted joy and felicity; a remaining rest; a sabbath without a week of working days after it, perpetual, eternal. Lo, " eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him/' 1 Cor. ii. 9. It is a happiness such as the infinite love and wisdom of the great God could contrive, and the infinite love and power of the great God could effect and perform, on the behalf of a remnant, whom his delight was to honour. Read Esther vi. 6—9. But that was a poor honour in comparison with this honour.

3. I shall show how Jesus Christ is made this to us, this future redemption.

He is the purchaser of it; it was bought with his

blood, bought back. We bad mortgaged It for «s apple, and must never have retrieved it, had not k died, Eph. i. 14. It is redeemed for us, and we ait redeemed for it

He is our forerunner in it, Heb. li. 20. He vea: thither as our attorney or proxy, to take posseasieB of the purchase in our name and stead, John xiv. 1,3.

It is he that himself actually pats na into povei-sion of it.

When we die the angels are his mes s e n g ers , «t by him to convey us into Abraham's bosom.

At the resurrection it is his voice and trumpet tbit raises the dead ; he is the resurreeium.

At the judgment he is the Judge, the sentence is from him; Come, ye blessed.

It is he himself alone that is the sole object of aU our future happiness; to be with kim^ to see aed enjoy kim, is our future redemption. Rev. xxi. 23.

III. The improvement,

1. Then it concerns us all, by all means, to p^ all diligence to make sure to ourselves (Kir interest is this redemption.

It is certain all are not thus redeemed; abundaace of mankind miscarry and perish. *

It is certain those that do are miserable creatoi«i and will be so to all eternity.

Those will be most miserable that were once in i fair possibility of being saved, and yet missed ; therefore, I beg of you, for the Lord's sake, and for ?oar own souls' sake, look about you.

Now those to whom Christ is made redemptioii afv such, and none but suck, a» mre in kim. Are je n him, grafted into him, by a lively faith ? Have >t his spirit ?

Those to whom Christ is made ledempdon ar? such, and none but such, to whom he is nnade ru-dam, and rigkteeuinesi, and stmttificatitm. Hath k been these to you ? If so, the redemption is yonn. Is he your wUdom T have ye left the follies ot sia and chosen wisely ? Is he your ri^ktemuneMs f bavf ye called him by that name, and renounced vour own merits ? Is he your itmetifUaHfm ? are ye oev creatures ?

2. If Jesus Christ be made of God this redempiios to you, then, in God's name, take the comfort of it. Lift up the head and hands that hang down; rrj^irr in ike Lord aiwoye, and again, I gay^ refaice. Were there but a small portion of worldly happiness madf sure to us in reversion, after a few years in tbi^ world; were we sure of some great lordship, with tk appurtenances of it; our thoughts would be ruaniD; upon it, we should solace ourselves in the foretaste of it; and lo, heaven itself made ours will not keep us from drooping ! It is our unbelief that binders ourjoy.

3. Then live as the redeemed of the Lord. Uve. With your eye upon the redemption: be vievin;

it often, aiming at it as your scope, 2 Cor. iv. 18.

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I^ve witir yoar hand upon the plough; abounding l^ways in the work of the Lord, I Cor. xv. 68.

Xjive with your feet upon the world; despising its lories, bearing patiently its frowns, Heb. x. 34.

ILtive with your heart upon the Redeemer; in love nd thankfulness, Ps. cvii. 1,2.

SERMON XXXIII.

CHRIST IS OUR LESSON.

Eph. iv. 20.

But ye have not so learned Christ,

]>ocT. That our Lord Jesus Christ is the letson

that we are to learn. Show, I. The meaning of this.

II. What kind of lesson Jesus Christ is.

III. What inferences may be drawn from it.

I. Let us inquire into the meaning of this—He is a esson.

To understand this, we must look upon the church M a great school, wherein we ourselves, and all others hat are baptized with Christian baptism, are thereby entered as scholars. Baptism is the enrolling or en-isting of us as scholars in this school. And can any hiDgbe said then, with reason, against the baptizing tf infants ? Do not ye oftentimes send your children o school Tcry young and little, before you expect hey should learn much ? No matter, say you, we urill enter them. Now in this great school,

1. There is a head master, or teacher, and that is ;he Spirit of God, the alone teacher of hearts, Fofan xiv. 26; xv. I.

2. There are the ushers and under teachers; and those are the ministers, whose work it is, as ministers, to instruct and teach people, young and old, weak and itrong, one with milk by catechising, the other with strong meat by preaching, as they are able to bear it.

3. There is the lesson they are to learn, and that is, in one word, Christ. Christ is the lesson, the great lesson, taught in the church. Learn him, and yon learn all. JLicarn not him, and you learn nothing. The expression may seem harsh and uncouth, but you see it is Paul's phrase of speech, and, I think, he had the Spirit of God,— Ye have not so learned Christ,

What is it to learn Christ?

1. We must learn to hnow him. This is absolutely necessary, and on this the foundation of all the rest is to be laid, John xvii. 3. it is life eternal; the way to life eternal; the first step towards it The knowledge of Christ b]e.«(sed Paul preferred before every thing in this world, Phil. iii. 8,10. Now how unlike herein are the most of us to Paul, who prefer every thing else before this. There are four things, especially, which we should all covet to know concerning Christ.

(1.) Who and what he is in himself. He is God and he is man. He is God-man.

He is God blessed for ever, begotten of the Father before all worlds. This account of the knowledge he had of him Peter gave when the question was put to him. Matt. xvi. 15, Whom say ye that I am ? -^Thou art the Christ, the Son of the living God. Do ye know this ? Not with comprehensive knowledge,—as if we could, by our finite understandings, fathom the depth of it, for it is a mystery how it should be, a son without a mother,—^but with the knowledge of faith that it is. We are to believe it because God hath revealed it.

He is man also. He was bom of the Virgin Mary, in the fulness of time; when the word was made flesh: and here is another mystery to be believed, and not to be pryed into—^that there should be a son without a father. Now these two natures, united in one person, are Christ. Have ye learned this? O learn it.

(2.) What he hath done.

He hath fulfilled all righteousness, by the perfect obedience of his life.

He hath satisfied God's justice for all our sins, by the merit of his death.

He hath raised himself again out of the grave, on the third day, and thereby declared himself to be the Son of God with power.

Yea, and he is still doing for us in heaven, where he lives to make intercession.

And hereafter, at the end of the world, he will certainly come again with great glory to judge both quick and dead. Have ye learned this? Do ye know it ? Again,

(3.) What he hath said. There are a great many choice sayings of his recorded in the book called the Bible; nay, choice sermons preached by him, for he was a preacher. Those we should learn, for they contain in them the whole will of God concerning our salvation, which he came out of the Father's bosom to reveal and make known. And yet how many heed them not, nor mind to learn them ; they had rather be reading an idle romance, or play-book. God complains, Hos. viii. 12. *' I have written to him the great things of my law, but they were counted as a strange thing,"—much more, my gospel.

(4.) What he is made of God to all his elect, suoh as were given to him from all eternity by the Father. He is their foundation, food, root, raiment, head, hope, refuge, righteousness. Have ye learned this ? Ye have heard it often, but have ye learned it ? Have ye understood all these things? Can ye say ye know them ? There is a two-fold knowledge:

One that swims in the head, and goes no further.

Another, that sinks into the heart.

2. We must learn to believe in him. Not only learn what it is to believe, but to do it. Many can answer to what is faith in Jesus Christ that have not faith in him. Now to learn Christ is to have faith in

APPENDIX.

Christ; none else can say they have learned him, John vi. 46. To beliefe in Christ, is to come to Christ, as the sick man comes to the physician, the thirsty to the fountain, the hangry to the cupboard, the malefactor to the city of refuge. Have ye thus learned him, received him, closed with him, let all go for him, all your sins, all your own righteousness, saying. None but Christ, none but Christ ?

3. We must learn to love him. The apostle speaks of being taught of God to love one anotkevy 1 Thess. iv. 9. and certainly there is such a thing as being taught of God to love Jesus Christ Now have ye been so taught ? Can ye appeal to him, with Peter, and say, Lord Jesus, thou knowest all things, thou knowest that I love thee? They that do not love him have not learned him. Learn but two things of him, and you cannot but love him:

How lovely he is in himself, Ps. xlv. 2. Cant V. 10, &c. And

How loving he hath been to yon in giving himself for you. Gal. ii. 20.—in washing you from your sins in his own blood. Paul prays—*' And to know the love of Christ, which passeth knowledge," Eph.

111. 19.

4. We must learn to obey him, to do in every thing as he would have us to do. Faith and love without this, if we could suppose them without it, which certainly they are not if true, are nothing, signify nothing, John xiv. 15; xv. 14. Paul is in the context exhorting Christians to walk worthy of their calling, not as do the heathen; No, says he, you have not so learned Chriet-^you are better taught.

5. We must learn to suffer for him, if he call us thereunto. And what day passes over our heads wherein we are not, in one kind or other, called to it ? Now have ye learned to do it, to take up your cross, and to follow him? Luke ix. 23.

II. What kind of lesson is Christ ?

1. He is the lesson that all should learn; all that mean to be saved should learn Jesus Christ There is no salvation in any other, Acts iv. 12. John xiv. 6. You are not all bound to learn Latin, or Greek, or Hebrew ; to learn Logic, Philosophy, or Mathematics; to learn the several trades and manufactures ; but you are all bound to learn Christ, bound by the covenant of your baptism, bound by your being called Christians. Either cease to be called a Christian, or learn Christ,—^to know, believe, love, him.

2. He is the lesson that any one may learn. There are some arts and sciences that are above and beyond the capacity of some people, though they would never so much wish it; though they desire and endeavour all that ever they can, yet it will not do; they labour in vain. Now such a lesson Christ is not He is an easy lesson, easy to be learned. Mistake me not; I do not mean easy to mere nature; no, it is quite contrary; it is to mere nature hard and

difficult, nay, utterly impossible, " The Batnral ma receiveth not the things of the Spirit of God: for tber are foolishness unto him, neither can he know tbea, because they are spiritually discerned/' 1 Cor. ii. 14. Witness Nicodemus, John iii. But easy—to the mind enlightened, easy—^to the willing learner, Piot. xiv. 6. easy—where God gives a facalty, whick be always doth to those that seek it Christ is a wsj~ wherein '* The way-faring men, though foob, skadl not err,'' Isa. xxxv. 8. O learn this way; jo« must travel it How could it have been else, that so many plain illiterate men, such as the apostles were, should all on the sudden be such proficients in this learning?

3. He is the lesson that few do learn : the more is the pity. People are taken up with the study of other things, but make light of this learning, u of the gospel feast. Matt xxii. 1—7. Matt vii. 14.

4. He is the lesson that mnltitades are damned eternally for not learning. If I should say it is the only damning sin, I could make it good from Scripture. Whatever we have done amiss, if we have learned Christ, it shall be forgiven: whatever good we have done, unless we have learned Christ, it mill not be accepted. This will be the question,—Hath he learned Christ? Is he found in him? Rom. riii. 1. If children at school do not learn their lessoo. there is but a rod to whip with ; bat if we do not learn Christ, there is a hell to bum us in.

6. He is a lesson that we must be sure to learn Bt heart, I mean, be hearty in learning, inward, siuoof, upright, serious. With the heart man helievtth laid righteousnetij Rom. x. 10. Prov. xxiii. 26. If ve learn Christ to talk of him only, and not to walk io him; to have him on the tip of our toni^es, and not to lodge him in the secret chambers of oar hearts, it will not do.

6. He is a lesson that is best learned upon our knees. When in a humble sense of oar ignoraooe, blindness, darkness, dulness, we go to God, every day, for the unction, saying. Lord, teach me,—as David, up and down the 119th Ps. (he, tktf statytet— we, thy Christ) we learn best; we then make the best progress in this school, Ps. xxv. 9. Zeeh. iv. 5.13.

7. He is a lesson that but one book is enough to teach us. Other learning is not had withoat abundance of books; philosophers, historians, pkjsi-cians, lawyers, must have large libraries; but ooc book alone well learned will suffice to make tbee a Christian, 2 Tim. lii. 15. Then search the Scriptures, John V. 29. Prefer having eyes to read the S€ri(K tures, and be blind to every thing else, than to read every thing else and neglect the Bible.

H. He is a lesson that it will do as abundance of good to learn. It is a useful lesson. All kinds of learning are in some way or other useful, but ibis learning excels them all, for it is profitable for all things.

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It is anspeakably satisfying to the understandiDg part. Tbe most learned, after all their inqairies into other learning, have professed themselves nneasy and dissatisfied, but this fills; as the great Mr. Selden,* when dying, said, he had rest no where bot in Tit. ii. 11—14.

It is anspeakably sweet, and comfortable, and refreshing, and joyous; like honey and the honeycomb. Every word of God is so, Ps. xix. 10. but especially God the word.—How sweet is it to a lost vndone sinner, to be acquainted with a Saviour! Other learning increased, increases, sorrow, Eccl. i. 18. but this doth not

It is strangely renewing and changing within, in tbe inner man; making Uie tree good; bowing the will; raising the affections, 2 Cor. iii. 18.

It is strangely reforming and amending without-r in the life and conversation.

There is no bridle like this to keep us from sin. When a temptation to sin comes, it says^No, I have not so learned Christ I thank God, I am better taught. There are other arguments on this head.

Is this thy kindness to thy friend ? It will be bitter in the end; Thy vows, O God, upon me lie. Should such an one as I am fly ?

Was Christ the minister of sin? God forbid. Did he teach me to be proud, passionate, envious, drunken ? No, I never learned that of him.

There is no spur like this to put us on duty.

He that hath learned Christ hath learned the example of Christ, learned him as a copy to write after. To learn Christ is to learn of Christ~'*Take my yoke upon you, and learn of me/' Matt xi. 29. It is called his law, Gal. vi. 2.

Ho that hath learned Christ, hath learned the encouragements given by Christ in the promises.

9. He is a lesson that we can never be perfect at He that hath learned it best, and learned most of it, must, after all, say there is more to be learned; —^yet ever Uaming, 2 Tim. iii. 7. is true of this learning.—It is a bottomless ocean that we can never fathom ; our finite understandings are not capable of reaching his infinite perfections, 1 Cor. viii. 2.

10. He is a lesson that when we have once learned we can never unlearn again. It is the better part, that can never, never be taken away, Luke x. 42. All other learning may be lost. Many a great scholar hath gone mopish. However, death dissolves it, melts it, it is gone like a snow-ball in a thaw. It is a pity it should be so, but so it is. But

• CaUed by GroUus tbe Glory of England. He died A. D. 1654. /

he that hath learned Christ, hath learned him for ever. Death robs him not of it, but perfects it, 1 Cor. xiii. 12.

III. What inferences are to be deduced from hence ?

1. An inference of reproof to several sorts of persons.

(1.) To those that slight and despise this excellent lesson and learning, as if it were not worth the looking after. ** Father, forgive them, they know not what they do." The blessed stoop to look into this depth, and is it below us?

(2.) To those that have learned Christ in some good measure, but do not improve their learning — Who do not improve it for their own furtherance in the ways of God and godliness ; that use it not as a bridle, a spur.—Nor for the instruction of others; especially those under their charge. When Andrew had found Christ he called Peter, when Philip found him he called Nathaniel, John i. So should we; not in pride and vain glory, but with an earnest concern that others may be acquainted with him.

2. An inference of comfort and encouragement to those that fall not justly under either of these reproofs—that prize this lesson, and are learning and improving it for their own and others' good. Go on and prosper; the Lord is with you," Your path shall be as the shining light, that shineth more and more unto the perfect day," Prov. iv. 18. There is a promise. Matt. XXV. 29. for your encouragement—'' Unto every one that hath shall be given, and he shall have abundance."

3. An inference of exhortation to all.

By all means, whatever ye do, learn Christ Con this lesson ; be conning it every day. '* Then shall we know if we follow on to know the Lord," Hos. vi. 3. Follow on by daily prayer, reading, hearing, meditation, conference. When ye have it, it will make you rich amends—here and hereafter. Value that preaching best, that hath most of Christ in it. It is sad to see whole sermons printed, and Christ not once named in them. Is that preaching Christ ? Paul could say, "We preach not ourselves, but Christ Jesus the Lord," 2 Cor. iv. 5. 1 Cor. ii. 2. Remember, ye are Christians. What! and not learn Christ?

Ye that are young. Now is your learning age; some of you are scholars—O learn Christ.

Ye that are old. There is yet a learning day. Ni-codemus was old when he began.—Yea, all of you-*-learn Christ.

APPENDIX.

SERMON XXXIV.

CHRIST IS OUR LADDER.

Gen. xxWii. 12.

And he dreanud^ and, behold, a ladder eet vpon the earth, and the top of it reached to heaven: and, behold, the angels of God ascending and descending on U,

This ladder which Jacoh saw, was no other than oar Lord Jesas Christ, who was, nnder that notion and resemblance, represented to him. What else should it be? And a very clear notion it is, and very helpful to our nnderstandinj^ to apprehend what he is made of God unto us— a ladder.

DocT. That our Lord Jesus Christ is made of Grod unto us our ladder.

You all know what a ladder is, and what use it is for. Now just such a thing our Lord Jesus Christ is— our ladder ; and of the same use he is to us spiritually, for the good of our poor souls.

But, says some one, it was only a dream.

I answer. It was a divine dream, sent of God; a vision, than which nothing can be more certain.

Show, I. The properties of this ladder.

II. Of what use it is to us.

III. The inferences.

I. I am to show the properties of this ladder. It is a ladder in all respects extraordinary ; there never was any other like it

1. It is a living ladder. In the same sense in which, as a way, he is called a new and living way, Heb. X. 20. in the same sense, as a ladder, he is a new and a living ladder. Other ladders are dead things, but this ladder lives. It is true he was dead, but he is alive again, and lives for evermore. Rev. i. 18. And it is well for us that he is so; for if he live, then we shall live also.

2. A long ladder. The longest that ever was, for it reaches from earth to heaven. That was the posture in which Jacob saw it— the foot upon the earth, and the top of it in heaven. Hereby was signified his two natures;—his divine nature, as God; his human nature, as man. As man—he was set upon the earth, a son of Adam, born of a woman, lived here upon the earth for a time, as other men do. As God —he was always in heaven, begotten of the Father before all worlds, infinite, eternal, and unchangeable. The uniting of these two natures, the nature of God and the nature of man, in one person, is the mystery of all mysteries, I Tim. iv. 16. That the glory of the Godhead did not destroy the meanness of the manhood, nor the meanness of the manhood debase the glory of the Godhead, is mysterious indeed.—^The bush which Moses saw, burning and not consumed, was an emblem of this.

But what need was there that the foot of the U^ der should be upon the earth—that oor Redeeaier should be man ?

I reply. There was need, that he might have a body wherein to suffer and die; sach a body as ovn that had sinned, for whom he was to die.

But what necessity is there that the top oi it Aoold reach to heaven—^that he should be God!

I answer. That the Godhead might give virtue and value to the sufferings of the manhood, and that k might support it under them—^which else would hart failed. Besides, to bring God and man together, it was requisite he should be both God and man; G«d —that he might deal vrith God, which man as msm was not fit to do; man—^that he might deal with mas. which God as God, a holy God, could not do, vn^ out consuming him, a sinful creature; as a oonsuB-ing fire, with stubble. Here is the meaning of Wa being Emanuel, God with us; God in onr nature which if he had not been he could not have ben Jesus, a Saviour, Matt i. 21—23.

Now our duty hereupon is,

(1.) To adore infinite love and infinite wisdom is the contrivance of this way, which no other oould have found out; saying. Lord, who is like onto thee. And,

(2.) To say also—^What shall we render ?

3. A lasting ladder. Other ladders wear out is process of time, and fail, and come to be good fcr nothing but the fire: says the workman. I dare boI venture to climb it, I shall fall and break mj bones, it is worm-eaten and rotten. There is no danger of that in this ladder, Heb. xiii. 8. The rigfateonsDc» which is brought in by him is everlasting righteousness, Dan. ix. 24. All the saints from the beginninf have made use of it, and it never yet did fail any. nor never will, to the world*s end. " He is able io save them to the uttermost that come nnCo God bj him,'' Heb. vii. 25.—^to the utmost of times.

4. A free ladder, open and comnuHi to all; whosoever will may come, and make use of it and welcome. If we do not by unbelief exclude ourselves God hath no where excluded us. The promise mas in general terms, Isa. Iv. 1. Matt xi. 2S. John vii 37. Rev. xxii. 17. The fountain is open, not sealed. Zech. xiii. 1. Our Lord Jesus was bom in an idb* which is free to all comers;—died with his arms stretched out upon the cross, and was nailed so, to signify his readiness to embrace all that will eone to him.

6. A firm ladder; steady and strong. Our Redeemer is mighty, Heb. vii. 25— able to utoe. From what ? From our sins.

From the guilt of them: how many, how great soever; crimson, scarlet, guilt; by the infinite merit of his blood and passion.

From the dominion and power of them, by his Spi-rit and grace. Though the devil himself steps in to

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strengthen the snare be Is able to burst and break it, and to set us free.—^Therefore fear not, nor be dismayed ; greater is he that is with us than he that is ag^ainst us.

6. A ladder fitted every way for the use for which it was intended. But,

II. Of what use is it to us ?

1. That by it blessings might descend from heaven unto us. If our Lord Jesus had not interposed by dying to make peace, this could not have been. Curses, wrath, light-bolts,thunder-bolts, might have come down, and would have come, without this ladder ; but, no blessing, no token for good, no beam of favour. There would have been fire and brimstone, as on Sodom.—^The reason was, because man had sinned, and thereby God was provoked, and till divine justice was fully satisfied, mercy could do nothing. The way was blocked up. Now Christ comes, and by dying makes satisfaction, and so takes out of the way that that hindered, and now blessings are showered down of all sorts, temporal, spiritual, concerning the life that now is, and that which is to come. " God shall supply all your need, according to his riches in glory by Christ Jesus," Phil. iv. 19. —not some, but all. And how ? By Christ Jesus. He is the ladder by whom they descend, the conduit pipe for conveyance of all our fresh water from the fountain above to the cisterns below.

It is by this ladder—^that all our pardons come. We are needing of them every day; g^ve us this day —^and forgive us this day; and we never have them but when we come for them in his name. All the infinite mercy that is in God, did never forgive one sin out of Christ.

It is by this ladder—that all the grace and strength we have comes. Of this also we have daily need^—^for doing duty, resisting temptations, bearing afflictions. It comes down to us by this ladder, therefore it is called the ffraee of our LordJetm Christ^ because we have it only by him, and from him, and through him, John i. 16.

It is by this ladder—^that all the returns of prayer come in, John xvi. 23. Wb had lately a day of prayer, wherein special mercies were prayed for with reference to present affairs. Which way must those mercies come, think ye? Certainly^ down this ladden

2. That by it we may ascend from earth to heaven, and go to God.—From earth to heaven is a long way, and up-hill too. There is no ladder from AeZ2 to heaven. Fly ii we cannot, Luke xvi. 26. We have no wings for the purpose. But climb to heaven we may; and how, bat by a ladder ? Christ is that ladder.

By this ladder our performances must all ascend while we live; our prayers, and praises, and alms-deeds, our fastings, and humiliations. You would have them go to God, would yon not ? and be accepted of Gody would you not ? Then they must goby Christ,

1 Pet. ii. 6. Matt. iii. 17; xvii. 5. He is the high priest, his intercession is the incense. Rev. viii. 3.

By this ladder our persons must ascend when we die, John xiv. 6. No man cometh to the Father, but by him, to the kingdom of the Father, the glory, presence, vision, fruition of God.

It was the merit of his death that purchased it for us; that is the price of it

It is the working of his Spirit in us that fits us for it.

It is the efiicacy of his prayer that brings us to it, John xvii. 24. We never begin to climb this ladder till converted, and then step by step; gradually is sin weakened, grace strengthened; not all at once.

III. What inferences arise hence ?

The inferences shall be by way of answer to five questions.

1. If Chrbt be our ladder for us to ascend on, how is it then said here, that Jacob saw the angels of God ascending and descending?

The ascending and descending of the angels of God upon this ladder, Christ, is for our good, benefit, and advantage. The angels are ministering spirits for us, Heb. i. 14. The design of the vision was to comfort Jacob at his entrance upon a perilous journey in his flight from his angry brother. It was a seasonable refreshing cordial, Ps. xci. 11, 12; xxxiv. 7. 2 Kings vi. 17.

Bui why ascending ?

(1.) For fresh orders, to act for their good every day. Matt xviii. 10. their angels; though nothing else be theirs, ''their angels always behold the face of my Father which is in heaven,"—expecting the least nod or beck.

(2.) To give account of their stewardship; what they have done. Allude to Luke xiv. 21. Read Job i. and Zech. 1.

(3.) With separate, departed souls in their arms, to place them in Abraham's bosom, Luke xvi. 22.

But why descending ?

To execute their orders, for preservation, provision, society, supply.—Jacob was alone here, he had no company. O how sweet is it to see both the ladder, and the travellers going up and down! Note, all are either ascending or descending, none standing still, none idle, all busy. This may comfort all the Lord's poor Jacobs in all their straits and troubles ; not the Esaus, the wicked of the world; their attendants are ugly devils, living and dying.

2. If Jesus Christ be our ladder, what is faith ? The hand by which we take hold of the ladder. The foot also, by which we come to it, and climb

by it As good then even no ladder as no hands and feet; as good there were no Christ as no faith, John viii. 24. an unbelieving soul is a maimed soul, hand-less and footless, and therefore helpless. Then be not faithless, but believing. Reach hither thy hand, as Christ said to Thomas, John xx. in a sight

APPENDIX.

and sense of thy andone conditioii without him; receive the report of the gospel oonceming him, his ahility and willingness to save. Renounce all other ladders, and cleaveto this alone; behold,hecallsthee.

3. What are the rounds of this ladder ?

The several particulars of his undertaking: steps downward first, and then upwards; on each of which there is matter for faith to fasten on,—his incarnation, temptation, passion, resurrection.

4. Is Christ alone the ladder ? are there no other ladders but he ?

No other: how should there be? Who are they? Who besides him hath his foot on earth, and his head in heaven ? Name who.

The papists fancy other ladders to themselves; saints and angels; the Virgin Mary. Are these God ? The angels ascend and descend upon the ladder; they are not the ladder.

But their end in ascending and descending is as mediators for us; they ascend with our prayers and descend with God's answer.

What Scripture is there for that? Where doth the word of God tell us so ? If no where, there is no ground for faith, and whatsoever is not of faith is sin; nay, it says the contrary, 1 Tim. ii. 6.

The protestant, pharisaical self-justiciaries make a ladder of their own righteousness. They hope to work out peace, and pardon, and salvation for themselves, by their own performances, as the poor carnal mistaken Jews of old did, Rom. z. 3. Paul disclaims this way to heaven, Phil. iii. 7, 8. How can we be a ladder to ourselves? Alas ! the best of our doings are imperfect, and defiled. However, they are duty, therefore they cannot fiiert> any thing. Say then, I beseech you, None but Christ.

6. Why is it said. Behold a ladder ?

It is common both in the Old Testament and the New, when Christ is spoken of, to say. Behold, Isa. ▼ii. 14; xlii. 1. John i. 29. This notes to us, what our duty is in reference to him.

We are to admire and wonder, as oft as we think of him, Isa. ix. 6. his name is wonderful. They do not know him, that do not wonder at him; at what he is, at what he hath done and suffered, at what he is doing, at his love and free fpmce especially.

Behold and bless God for making and rearing this ladder.

To behold him, is to believe in him, Isa. Ixv. 1; xlv. 22— Looh unto me, as the stung Israelites to the brazen serpent.

There are four special seasons wherein to behold this ladder:

(1.) when we are doing any thing for God, then behold it as the only way and means of being strengthened for it, and of being accepted in it.

(2.) When we have done any thing against God, when guilt stares us in the face, then behold—as the only way and means of peace and pardon.

(3.) When distress, and trouble, and danger ait before us, then behold it, and the angels aaoeodiB^ and descending on it.

(4.) When death is about to lay his cold h^od upon us,—as Stephen, *' Behold, I see the beaTee< opened, and the Son of man standing^ on the ri^ hand of God,'' Acts vii. 56.

SERMON XXXV.

CHRIST IS THE TRUTH.

JOHNi. 17.

The law toot given hy Moses, but grace and truth

by Jesus Christ,

•

There are two Johns especially spoken of id ik New Testament, John the Baptist, and John the divine. These words were spoken bj the fonaer. and recorded or written by the latter, John hare witness of him, that is, John the Baptist, his fore-ruona or harbinger, that was to him, as the morning star n to the sun, his messenger, to tell the world that be was coming. And what was it that he bare vritoes to concerning him? This among the rest, fhat^rsrr and truth came by him.

Two things are here opposed to the iaw that came by Moses.

Grace. It is elsewhere so opposed, Rom. vi. U " Not under the law, but under grace," —where bf law is commonly understood the Mosaical dispensa-tioD, the management whereof was in such a war, with so much terror, that it looked like as if it h^ been the first covenant of works; and some have so mistaken it to be, and called it so. Then by graa is meant the new covenant, called the covenant oi g^race, which it is a great privilege to be under. There is between this covenant and the other as much difference as between being under the coki dark shades of the night, and the bright, warm, refreshing beams of the noon sun; between bcinc in bondage and being at liberty. Now taking greet in this sense, it came by Jesus Christ, it is made is him, and by him, and through him. And, theiefore, he is expressly called the covenant, Isa. xlii. 6; xlix. 8. We should bless God for this grace, and take the comfort of it, and walk answerably to it not letting sin have dominion over us.

Truth.

DocT. That truth came by Jesas Christ: it eame when Jesus Christ came**when the word «as made flesh and dwelt among us.

He is the truth, John xiv. 6.—^the way, thai way; —the truth, that truth; the life, thai life. Tliere arr many ways, and many truths, and many lives, or kinds of life, but Jesus Christ is most eminently vai

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transcendcDtly that way, truth, life: the true and living way, or the way in which, the truth by and through which, we come to that life, which alone deserves the name of life, and that is, eternal life.

I shall, I. Explain what the truth is, and hoir the truth came by Jesus Christ And,

II. Apply it.

I. Explain the subject

When our Lord Jesus Christ was at Pilate's bar, John xviii. 37, 38. he said, " Fw tkU cause came I into the world, that I should bear witness unto the troth,"—to which Pilate replies by asking him a question— What is truth? and before he had his answer, went his way. It is a pity he had not staid; we had then known from the mouth of truth what is truth; but he went out. It is so with many people; they take on them as if they desired to know the truth, and to know their duty; but it is but a copy of their'Countenance, really they do not; as Balaam, Numb. xxii. There is one way of knowing what is truth, by the contraries. There are three things that are contrary to truth, by considering which, it may be known what truth is:

1. Figures, and shadows, and types are things contrary to truth. As suppose the picture or representation of a man; we do not say it is the true man; the truth is he that is represented by it Now so the truth came by Jesus Christ; that is, all the figures, and types, and shadows of him whereby he was held forth to the fathers under the Old Testament, were all fulfilled in him, and therefore when he, the trutli, the substance, was come, they were all to vanish away; and so they did, Heb. ix. 24—<A« figures of the true. For example.

Under the Old Testament they had manna—little, round, and white—which came down in a dew every morning, and was their food for four years. Here was a figure, a shadow.—Now the truth of this came by Jesus Christ; he is the true manna, John vi. 32.— the true bread.

They had a brazen serpent hung upon a pole, that whosoever had been stung, and did but look, was healed by virtue of God's ordinance.—Now when Christ came, the truth of this came. He is the true brazen serpent, John iii. 14, 16. The looking is by faith, Isa. xlv. 22.

They had a rock that followed them, and supplied them with water.—^The truth of that rock was Christ, 1 Cor. X. 4.

We read of a ladder that Jacob saw, the feet whereof was upon earth, the head in heaven.—The truth of that ladder was Christ.

We read of a ram that was brought to Abraham to sacrifice instead of Isaac.—^The truth of that ram was Christ sacrificed for us and in our stead.

We read of a lamb that was slain at the passover, and the blood sprinkled, whereupon the destroying angel passed by.—^That lamb was Christ, 1 Cor. v. 7.

We read of a high priest richly clothed, and bearing on his breast the names of the twelve tribes, and going into the holy of holies, and burning incense there.—^The truth of this was Christ: and so of all the rest. Now to make more new significant ceremonies, is to intimate that Christ is not come.

2. Falsehood and error is contrary to truth. There is truth doctrinal, 2 Tim. ii. 18. Now this truth is but one; error is manifold. There are many errors, but only one truth, and that one truth is Christ When he came, the truth came.

A preacher of the truth came.

A witness of the truth came.

(1.) He preached the truth. All that he said in all his sermons, parables, discourses, disputations, was all true, as true as truth itself. He never broached, nor owned, nor patronized, any error; no, not any, not the least. Several great truths of grand importance he taught As,

Concerning the design of the Father in sending him into the world, which was, to save the world, John iil. 16. He was the first that plainly and clearly revealed this. It was hid before, John i. 18.

Concerning the necessity of regeneration, John iii. 3, 5. Which of th<; prophets spake of such a thing as a new birth ? They call for turning, amend-ing^-but he, of being bom again.

Concerning spiritual worship, John iv. 24. in spirit; in opposition to the Old-Testament carnal way, by carnal ordinances. There is now an end put to those. The truth is come.

Concerning the process of the great judgdient. Where have we such a manifestation of it, as that in Matt. XXV. 31—46. " When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations; and be shall separate them one from another, as a shepherd divideth his sheep from the goats : and he shall set the sheep on his right hand, but the goats on the left Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink ? When saw we thee a stranger, aiiH took thee in ? or naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee ? And the King shall answer and say unto them. Verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them

APPENDIX.

on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels ; for I was an hangred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in : naked, and ye clothed me not: sick, and in prison, and ye visited me not Then shall they also answer him, saying, Lord, when saw we theo an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee ? Then shall he answer them, saying, Verily I say unto you. In as much as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal. The judge himself tells us here, how, and in what manner, he will proceed.—Now we have great reason to bless God that the truth is come in this sense also. But,

(2.) He came a witness to the truth, John xviii. 37.

A witness is a martyr, and such was he: he sealed the truth with his blood. So have many others besides him, both preachers and others, but he led the van. We call Stephen the proto-martyr of the New Testament, Acts vii. No; Jesus Christ was the Proto-martyr of the New Testament. Therefore, none need to fear or be ashamed; their dear Lord went before them to martyrdom.

3. Falseness and unfaithfulness is contrary to truth. A man of truth is he,

(I.) That speaks the truth in his heart, Ps. xv. *2. He will not tell a lie for the sake of any one, nor for any worldly gain or advantage whatsoever. Such a roan of truth was Jesus Christ; not only when in the pulpit, in his preaching; but in his ordinary converse. His word was not yea and nay, but his yea was yea, and his nay, nay.

(2.) That keeps covenant, and performs promise. This he doth. You may safely venture upon what he says in those scriptures. Matt xi. 28. John vi. 37— " Come unto me all ye that labour, and are heavy laden, and I will give you rest" '* Him that cometh unto me I will in no wise cast out"—And in any other, for in him all the promises are yea, and in him amen, 2 Cor. i. 20. Compare Rev. iii. 14. and read Ps. Ixxxv. 10. He promised his disciples, when he went, he would come again ; and did he not meet them in Galilee ? Did he not send upon them his Spirit? He did so.

Is he not true also to his threatenings ?

He is, certainly, except we repent. If we do, he repents; else not See, as to Jerusalem, Matt, xxiii. 38. which came to pass.

(3.) That is just to all his relations, and discharges honestly all his undertakings, without failing in the least.—So did he, to his disciples, while with them, as their master; so doth he to all his saints, as

head, husband, father, brother, friend, king, cap. tain. Then for his undertaking, he fulfilled it to tbe utmost. I mean, his great andertaking to redeem and save. He fulfilled it-to the utmost, witbdat flinching, or starting back, John xyii. 4. Did his Father contradict what he said? No, be did not And then, for all his other undertakings sabordioate to this, he hath been, is, and will be, just and tme to them;—in hearing prayers, forgiving sins, supplying wants, subduing enemies.

II. The application.

Is Christ the truth ? When he came did the tratb come ? Then what is our duty ? what doth this calf for at our hands ?

1. We must know the truth, John Tiii. 31, 32. Be acquainted with it. It is a pity we should any of os be ignorant of it, not acquainted with it, persoDallj acquainted. Do ye know Jesus Christ? Have re learned him ? O get to know him, it is life eternal, John xvii. 3. It will make you free, John viii. 33. free from a deal of bondage, and misery, and mistake, that poor ignorant souls are subject to. See Paul's resolution, " I determined to know nothiog among you, save Jesus Christ, and him crucified/' 1 Cor. ii. 2. Phil. iii. 7, 8. The way to know this truth is to search the Scriptures; dig into them, John Y. 39. Also pray much. Beg of God an eD-lightened mind.

2. We must buy the truth, buy it and not sell it, PiDv. xxiii. 23. Christ the truth is a jewel worth your dealing for. You may all have him, you cannot buy him at any rate too dear, though with the price of all you are, and have, and can do. He is the true treasure. Matt. xiii. 44—46.

3. We must receive the truth. This receiving act is it that makes the truth ours, John i. 12. Not only receive him in our understandings, by nnfeiga-ed assent, but into our wills and affections, into oor hearts and souls, by unfeigned consent; as the wife receives the husband when she takes him to be her husband; the servant the master. Matt xi. 29.

4. We must rejoice in the truth, 1 Cor. xiii. 6. This we cannot do till we know it, till we receiveiL Hast thou received Christ Jesus the Lord I Theo thou hast reason to rejoice in him, for if he be thine all is thine. We are told of a philosopher, • that having found out a mathematical demonstration, was so pleased that he ran about like a madman, cryiB|[. I have found it, 1 have found it Much more maj the upright soul, Phil. iii. 3. John i. 45.

5. We must love the truth, 2 Thess. iL 10. Zecb. viii. 19. Truth is a thing peculiarly amiable; it hath a loveliness in it above and beyond ail other things, especially this great truth, " Jesus Christ came into the world to save sinners," I Tim. i. 15.— a truth worthy to be embraced with both arras.

• Archimedes. He died about 308 years before tbe Christian I asra.

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6. We must speak the trnth one to another, Eph. iv. 25. It is an abominable thing for those that call themselves the followers of Christ—the truth—to be found liars, Eph. iv. 15. Isa. Ixiii. 8.

7. We must worship God in truth, John iy. 23,24. *' Let us draw near with a true heart/' Heb. x. 22. That is, in sincerity and uprightness, not in guile and hypocrisy,—or in truth, that is, in Christ, as our only medium of worship—in his name.

8. We must walk in the truth, 3 John 3, 4. that is, in Christ Jesus, Col. ii. 6. Have ye received him as the trnth ? then walk in him as the truth;

By relying wholly and solely upon him, in the gpreat business of your reconciliation and salvation, and in all your straiCs and troubles, Acts xxvii. 25.

By being in your measure like him, in word and deed ; just and true, and fast and faithful, to Ood and man. Rev. ii. 10.

SERMON XXXVL

CHRIST IS OUR TREASURE.

Matt. xiii. 44.

Again: The kingdom of heaven is like unto treasure hid

in afield.

By this treasure we are to understand our Lord

Jesus Christ, the king of this kingdom here spoken of.

DocT. That our Lord Jesus Christ is 6ur treasure.

He that hath found him, and hath him, may truly

say he hath found treasure.

Show, I. What treasure is, and what it implies.

II. What kind of treasure Jesus Christ is; and,

III. What use we are to make of it. I. What is a treasure ?

In treasure two things are supposed:

The one: That the things be excellent and useful.

The other: That there be abundance of them; else it cannot be said to be treasure.

The things must be such as are both excellent and useful; things of worth and yalue. We do not reckon a heap of stones or dirt to be treasure. Treasure is of gold, or silver, jewels ; either money or money's worth. In Jeremiah xli. 8. we read of treasures of wheat and barley, and oil and honey: though these are not gold and silver, yet they are things useful and necessary.

There must also be abundance of them. A little is not said to be treasure. No; where there is treasure, there is a deal to be had of such things; plenty of gold, variety of jewels, stores of wheat And is not Christ treasure, then ? Are there not abundance of excellent useful things to be had with him ? Can you name any thing that is either truly excellent,

H 2

or truly useful, that is not to be had with him, and that in abundance, full measure, pressed down, and running over ? Col. i. \9,—fulness — all fulness dwelling in him.

1. Is he not the Sun of Righteousness ? Mai. iv. 2. the light of the world ? John viii. 12. As full as the sun is of light, and that is as full as it can hold; so full, and infinitely more so, is Christ of righteousness and grace, and strength of Spirit, and merit; which are excellent things, and I am sure useful to us, for we are undone without them.

2. Is he not the fountain opened? Zech. xiii. 1. A fountain is not a cistern, though it is true a cistern may be full; yet there is a great deal of difference between a cistern full, and a fountain full. A cistern may be full, but it doth not run over; if it do there is nothing to supply it with more, as there is in a fountain. Empty a fountain as often as you will, it fills itself without pouring any thing into it; not so a cistern. Now Christ's fulness is a fountain-fulness, and we have need of such.

3. Is he not a horn of salvation ? Luke i. 69. A horn signifies plenty. His salvation is plentiful salvation. He is able to save to the uttermost, Heb. vii. 25. And is not salvation an excellent useful thing? Is any thing more excellent, more useful ? Especially spiritual salvation ; to be saved from our sins, the guilt, the power of them:—eternal salvation, to be saved from the wrath to come, from hell, and damnation; to be instated in the heavenly inheritance ? Of all this there is a horn, an abundance, with Jesus Christ for poor sinners. Therefore, we may well say of him, he is our treasure.—But,

II. What kind of treasure is the Lord Jesus Christ?

There are these properties of this treasure.

1. It is peculiar treasure. The great God hath such a saying concerning his people Israel, Exod. xix. 5. Ye shall be a peculiar people. —I am sure his people Israel may truly say so of him.—He is a peculiar treasure; that is.

He is treasure by itself; such treasure as hath none like it; a nonesuch treasure; a treasure beyond all other treasures. The peculiar treasure of kings, and of the provinces, which Solomon speaks of, Eccl. ii. 8. is not to be compared with, this treasure. It is as far beyond it as gold is beyond dross, as pearls are beyond pebbles, as substance is beyond shadow.

He is the treasure of but a few. There are people that have worldly treasure, here and there one in a country; there are few people that make Christ their treasure. The most despise and make light of him; they mind him not. God's number is by far the smaller number. Many are called, but few chosen ; like the grape-gleanings of the vintage, so like the shaking of an olive tree. But

APPENDIX.

Those few that have him, have propriety in him, they may call him theirs. My beloved is mine — mine to all intents and purposes; a peculiar treasure unto me. And this is indeed the sweet of it: '* Who loved me and gave himself for me ; my beloved and my friend."

2. Precious treasure.

Precious in himself; of infinite worth and value. The pearl of price, v. 45. is Christ. His blood is' precious, 1 Pet. i. 19. His promises are precious, 2 Pet. i. 4.

Precious in their account and esteem that have him, 1 Pet. ii. 7. They have precious thoughts of him, Ps. cxxxix. 20. They have let all go for him, as Paul, Phil. iii. 7, 8. " What things were gain to me, those I counted loss for Christ: yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." This is the language of one that had found this treasure.

3. Unseen, hid treasure. Other treasures are visible, this invisible, out of sight, as believers and God's bidden ones are. So Christ is a believer's hidden one. Col. iii. 3. Manna that none knows but they themselves that have it, and not they themselves always. Mary, when Christ spake to her, thought it had been the gardener, John xx. 15.

4. Undefiled; honestly come by. Other treasures are not so oftentimes; they that have them scrape them together by fraud, violence, oppression. That which Solomon had, was in a great measure of that kind, as appears by what they told his son— Thy father made our yoke grievous. But those that have this treasure, Christ,

Have him by free gift, John iii. 16. He gave him for us, he gives him also to us. They have him

By lawful purchase. It is said here he bought it, V. 46.—not by paying a valuable consideration; I do not say so; it cannot bo. Christ buys us so, but we do not buy him so. It is a purchase without money and without price^ Isa. Iv. 1.—by barter or exchange. We part with our sins, and we have a Saviour; with our own rigbteousness, our rags, and have his righteousness, that white robe. Have ye been at this market? Have ye made this bargain ?

5. It is enriching treasure. It cannot be but that he that hath worldly treasure must needs be a rich man. But he that hath this treasure—Christ, is made rich by it towards God, and that is the true riches; that is to be rich indeed. A man may have treasure/or himself; such treasure as the fool, Luke xii. 20. had in his bams, and not be rich towards God, in God's account and esteem; rich towards the world, and a beggar towards God. But if Jesus be thine, thou art rich towards God, God will own thee for a rioh man; perhaps poor on earth, rich in hea-

ven. O covet these riches. Get Chnst to be thine, and thou hast enough.

6. It is enduring treasure. Other treasares are not so:

Sometimes they moulder away of themselves, Prov. xxiii. 5.

Other times they are spent by the owners.

Other times they are plundered and stolen by thieves.—But of either of these, there is no danger as to this treasure.

It hath no principle of oorruption in itself.

They that have it shall not spend it; they maj live upon it.

They that would cannot take it away. The hiding of it in God, speaks not only the tecrecy, bat also the safety, of it, John x. 28, 29. Luke x. 42. A good reason why we should each of us give all diligence to make it sure unto ourselves. Matt. vi. 19, 20.

III. What use is to be made of this subject ?

1. If Christ be treasure, then what a conditim are they in that are without him ? They are in a poor beggarly condition. Rev. iii. 17. IVoridly poverty nobody is fond of; it is a grief, a troable, a shame, a disgrace, a burthen. They that are under it are weary of it, and fain they would, if they knew how, be delivered from it; but as to spiritual poverty, it is not so; quite otherwise. There is no evil in it, nothing felt from it O be persuaded this day to change your mind herein. Believe a poor soul that hath no spiritual riches, no Christ to make it rieh towards God, to be in a far more miserable condition than the poorest beggar in the country, that hath not a rag on his back, nothing to eat, but what he wanders for, no bed to lie on, no place to hide his head in; I say, far more miserable. For,

All this concerns the body only, which is but the shell of the man; the other concerns the soul, the heaven-bom soul.

All this concerns this life only, which is passing away, and will be gone shortly, and then in the grave the rich and the poor meet together; there will be no difference between the dust of the one and the dust of the other. But spiritual poverty is the forerunner of eternal misery. The Christless poor here, that live and die so, most be miserable for ever.

All this may be, and yet the man may be in the love and favonr of God; his sins pardoned, his peace made; as Lazarus, and many another. But if thy soul be Christless, thou art poor towards God. God is against thee, and all that u in God is agai nst thee, though nothing appear. So it is—there is no middle state.

2. What is to be done that this treasure may be ours?

What did this man do here in the text ? Hfifound it hid in the 6eld. He bid it. He vss glad he had found it. And, he went and sold all

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that he had and bought it. Something like this is to be done by each of os that Christ may be oars.

(1.) We mast find him where God hath hid him, and that is, in the field of the Scriptures. I mean we mast mix faith with what God hath revealed there concerning him; his ability and willingness to save; his suffering, dying, rising again, with the design thereof; his many gracious invitations, encouraging promises, made to poor sinners to come to him, to accept of him. This must be done with application to ourselves, as if our own names were found written therein. Have ye thus found Christ? Hebids us, John V. 39.— search. Search the Old Testament; he is hid there, but by digging we may find him. Search the New Testament; he is above ground there; we are blind if we see him not In this sense it is said concerning the strait gate, and narrow way. Few there be that find it; and of the few that^nd it, fewer go in at the gate, and walk in the way: so as to this treasure, not one in ten, twenty, or even a hundred, who read the Bible, find Christ in it, or desire to find him.

(2.) There should be joy at our thus finding him, this was before making the bargain here. Have you ever seen, and understood, and been affected with, God's unspeakable mercy to you ia affording you the field, the Scripture, wherein Christ is ? in casting your lot and portion within hearing of the joyful sound ? Have you said. Lord, how is it? '* All the people," on one occasion, ** went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them,*' Neh. viii. 12. It cannot be but the joy. must be greater afterwards, when the treasure is made ours; but there is great joy even in this—^that it is revealed to us.

(3.) We must hide it. Not with the hiding of concealment, to conceal from others our having found it, lest they should put us by the purchase ; there is no danger of that; there should rather be an inclination to the contrary, to proclaim it, as Andrew told Philip. Read John i. Hezekiah did ill to show his treasures, but we must show ours. We must hide it with the hiding of meditation and consideration, as David hid the word, Ps. cxix. 11—as Mary, Luke ii. 19. We must hide it as the woman hid the leaven in the batch, as the husbandman hides the seed by harrowing it, as the stomach hides the meat in order to the digesting of it. Have we ever done this by what we have read and heard out of the Scriptures concerning Jesus Christ? Have we reflected afterwards, meditated on it, prayed over it ? If not, do it yet It is God's way, a special means that he hath appointed, and that he uses to bless.

(4.) We must sell all and buy it Is Christ the truth ? buy the truth. Is Christ the treasure ? buy the treasure. There is no making him ours any other way.

Begging will not do ; we may beg long enough, unless we buy. Read Matt. xxv. Luke xiii.

Steal him we cannot. Some have been made rich that way; but not with these riches, not towards God.

Borrowing will not do. The foolish virgins would have borrowed oil of the wise; but not so.

It passes not by descent from father to son, as land doth to the heirs, or personal estate to the executors ; nothing of that here.

There is but one way, and that is by buying ; and the terms are here set down,— selling all.

What all ?

(1.) All our sins, Ezek. xviii. 31. how beloved soever, Matt. v. 29, 38.

(2.) All our own righteousness, as to any hope or expectation from the merit of them. We are more loth to part with this than the other, but it must be done, or we cannot possess the treasure.

(3.) All our worldly concerns, if God calls. Matt. X. 37. Now what say yon to this ? Are you sorrowful, as the young man ? Matt. xix. 22. Or do you like the bargain, and will you strike hands this day ? It is all trash tliat you are called to part with; you shall have treasure for it Could I make you an offer, a real serious offer, of better clothes, instead of those poor ones you have; a better house, estate; you would be glad, and hearken to me, and thank me. But, alas ! I fear I shall prevail with none of you to do this for your poor souls. O be persuaded, not almost, but altogether.

3. What must they do that have this treasure, that can say, upon good grounds, I have thus bought it ?

There is cause why thou shouldst bless God, all the days of thy life, for enriching thee with this treasure.

Oppose the having of this to the want of all other worldly treasure, Phil. iv. 18.

Where your treasure is, there let your heart be also, Matt vi. 21.—^the thoughts, the affections.

Hold fast your treasure, Cant iii. 4.

SERMON XXXVn.

CHRIST IS OUR TEBIPLE.

Rev. xxi. 22.

And I saw no temple therein: for the Lord God Almighty, and the Lamb, are tlie temple of it.

That the Lamb here spoken of is our Lord Jesus Christ, there is no question; but the doubt is, what we are to understand by the city here described, whereof the Lamb is the temple. The description of it begins at v. 10. And be carried me away in

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the Spirit to a great aod high moantaiD, and showed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; and had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: on the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth four-square, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length, and the breadth, and the height of it are equal. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. And the building of tlie wall of it was of jasper; and the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony: the fourth, an emerald; the fifth, sardonyx ; the sixth, sardius; the seventh, chrysolite; the eight, beryl; the ninth, a topaz; the tenth, a chrysoprasus ; the eleventh, a jacinth ; the twelfth, an amethyst. And the twelve gates were twelve pearls ; every several gate was of one pearl; and the street of the city was pure gold, as it were transparent glass. And I saw no temple therein : for the Lord God Almighty, and the Lamb, are the temple of iC It cannot be understood literally; there never was and never will be such a city, literally taken, of gold, of pearls. All agree in that. It is therefore to be understood figuratively, and mystically, and spiritually. Something like it is said by the prophet Isaiah, ch, liv. 11, 12.

Now the query is, Whether it be meant of heaven, or of some future state of the church in this world ? when Babylon shall be fallen, the Jews called, and all the kingdoms of the earth be the kingdoms of the Lord, and of his Christ.

I think of both, and that neither is to be excluded, for as we say of grace and glory,—that grace is glory begun; and glory is grace perfected: so of this city we say,—it is begun on earth, finished in heaven. If I can prove it is not to be understood of heaven only, that will serve my present purpose.

I prove it, 1. Because this city is the bride; the Lamb's wife, v. 9. Now that is the church—not triumphant only, but militant.

2. Because it is the holy Jerusalem, v. 10. And is not the gospel church so, even in this world; the Sion, the Israel, the Jerusalem of God ?

3. Because it is said to descend out of heave d, V. 10. therefore it is not heaven; for heaven doth not descend out of heaven.

4. Because it is said. The kings of the earth do bria^ their fflory and honour into it, v. 2. and the glory end honour of the nations, v. 26. Now that cannot veil be understood of heaven: therefore, of some future state in this world when religion shall be uppermost, and every thought brought into obedience. In like manner it may be queried. Whether Matt. xxiv. io-tend the destruction of Jerusalem, or the day of judgment. I think both.

This is the city; but what churches are in it ? How many, and what are they called ? Hath this Jerusalem no temple ? Yes: T/te Lord God Almighty, end the Lamb, are the temple of it: the Lord God and tkt Lamb, that is, the Lord God which is the Lamb—as John xvii. 3*-he is the temple.

This is true of heaven. There is no temple, bo altar, there are no sacrifices, no ordinances, there: God in Christ is all in all, 1 Cor. xt. 28.

It is true of all the future state of the cfanrches, that there will be ordinances ; and so of their present state, there are ordinances,—the word, sacraments, prayer; but the Lamb is the temple, Christ the sou], of those ordinances.

DocT. That the Lord Jesus Christ, the Lamb, the Lord God Almighty, is our temple, and is to be so more and more.

Show, I. The further meaning of this by way of explication.

II. The properties of this temple.

III. The use we are to make of it; which is the application.

I. I shall further explain tiie subject Temple is a general word, and signifies a place of worship, whatever it is that is worshipped in it, 1 Cor. viii. 10.—an idoTs temple, 2 Chron. xxvi. 7. Some think it were more proper to call oar churches, or other places of meeting for divine worship, temples, rather than churches. But the temple, peculiarly so called, is the house or place of worship built at Jerusalem by king Solomon, whereof we read at large in 1 Kings vi. &c. It was one of the wonders of the world for state and magnificence. Wfaea it was burnt, another was built, in Ezra*s time; short of that in outward glory, but beyond it, in that it had Christ's personal presence, who taught in it. Hag. ii. Now when I say, Jesus Christ is our temple, I mean, that the temple of king Solomon was a type of Christ, it was one of the shadows by which Christ was signified. He is the substance. This will appear in the following particulars:

1. The temple was the place of the peculiar residence of God; he dwelt there between the eheruhims^ 2 Chron. vi. 1,2. There his glory did ehinefortK it filled the house, 2 Chron. y. 14. It was called the Shechinah, —He was so there, as he was no where else

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in the world besides. So Christ, he is the trae temple, ** In him dwelleth all the fulness of the Godhead bodily,'' Col. ii. 9.—bodily—not in such a manner as in the temple, but bodily—in a way far beyond it.

His conception was by the power of the Holy Ghost over-shadowing the Virgin Mary, Luke i.

The name given him was Emanuel, God with us; God in our nature; he thought it no robbery to be equal with God, Phil. ii. 6, 7. He was God manifest in the flesh, 1 Tim. iii. 16. If asked. What think ye of Christ? who is he? Say—God manifest in the flesh, God clothed with a body.

His endowments and perfections were all of them divine ; his wisdom, power, holiness, 1 Cor. i. 24. Col. ii. 3. What else was it but the power of God, that wrought all the miracles that were wrought by him, that raised not others only, but himself also, from the dead? It was requisite it should be so; both, that he might bear up under his sufferings, and to give virtue and value to them. If the fulness of the Godhead had not dwelt in him, he could not have been a Saviour for us. We should adore this wise contrivance.

2. The temple was the place of the people's peculiar recourse to God. If any of them had at any time any special business with him, thither they must come, to the temple; and there he promised he would meet with them, and hear their prayers, and do fur them as there should be occasion, 2 Chron. vii. 12— 16. If they did not come to it, however, they must look towards it.—Now our temple is Christ If you have any of you, at any time, any thing to do with God, you must go to him in Christ In Christ it is that he will meet with you: no otherwise.

If you have done amiss and would be pardoned, it must be only in and by Jesus Christ; all your repentings are nothing without him; it is his blood alone that makes atonement, 1 John i. 7. Rev. i. 5. In the temple was the altar.

If you have done well and would be accepted, it must be only in and by Jesus Christ, Eph. i. 6. 1 Pet. ii. 5. The Jews when they pray turn their faces towards Jerusalem to this day, because of the temple that was once there—as Daniel, Dan. vi. 10. Compare 1 Kings viii. 28. So must we towards Christ; not the face of our bodies, no matter whether eastward or westward, but—the faces of our minds and souls, the face of our faith ; looking at him as our advocate with the Father, as the great high priest of our profession, as our altar, our temple, our all. We do certainly lose our labour if we do otherwise.

II. What are the properties of this temple ?

1. It is the only temple. There is none other besides it. There were many synagogues, but only one temple; '* so there is one God, and one mediator between God and men, the man Christ Jesus," 1 Tim. ii. 6. Saints and angels are no temples for

us, no mediators for us. The one temple was to be to them their centre of unity, so should our one Christ be to us, Eph. iv. 4—6.

2. It is the ordained temple; set apart and consecrated by God, in his decree and purpose from all eternity, to be so. '* For the law maketh men high priests which have infirmity; but the word of the oath which was since the law, maketh the Son, who is consecrated for evermore, Heb. vii. 28. consecrated^ Rom. iii. 25— set forth. This decree and purpose of his was declared and published in the fulness of time, to the end that all might take notice of it, especially when he raised Christ again from the dead, Ps. ii. 7, 8. He said to the Jews, Destroy this tempUy and in three days I will raise it up, John ii. 19—meaning the temple of his body. This was the great sign of his divine commission, John ii. 18. He could give them no greater.

3. It is high and conspicuous, 1 Kings ix. 8. to be seen afar off. When he died be was lifted up upon the cross, John xii. 32, 33, When he went to heaven he ascended up on high. When he comes again, every eye shall see him. God hath not hid him from us, but laid him open to us, that whosoever will may come to him.—Cities of refuge were situate on the tops of hills. Christ is also high in place and pre eminence^

4. It is holy, and beautiful, and glorious. The temple was called the beauty of holiness, Ps. xcvi. 9. To be sure Jesus Christ is so; absolutely, infinitely, eternally holy.

The temple of his body was holy, as it had no seeds of sickness in it, for we never read of any thing ailing him. So in him was no sin, no disorderly appetites, or desires, but all under rule. His eye was never guilty of one sinful glance; his tongue never spake one idle word. Grace was poured into his lips, Ps. xlv. 2. It was absolutely necessary it should be so, for be was to be an offering for sin, Heb. X. 10. And all offerings for sin were to be without blemish. Lev. xxii. 19, 20. Heb. vii. 26.

The temple of his human soul was holy. He received the Spirit without measure, was sanctified throughout. There was in him no defect, no darkness, no guile; all was pure, and holy, and without spot. He was so in all his faculties; his will was perfectly complying with the will of his Fathcr.^It is not so with us. In the temple there was the holy place, and the most holy place, called the holy of holies. Our temple is all most holy, the holy of holies. None is holy as he is holy.

5. It is a living temple. Solomon's temple was a dead thing, made of dead materials, but our temple is a living temple.

Christ personal is so; he was dead but he is alive, and it is well for us that he is so.

Christ mystical is a living temple, that is, Christ considered in union with all true believers; he is a

lal

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living foundation, and they are the living stones, 1 Pet. ii. 4, 5. And both together make a living house, Eph. ii. 20—22.

6. It is a lasting temple. Solomon's temple was long since laid waste; so was Ezra's temple, not one stone left upon another. But our temple abides for ever, Heb. xiii. 8. It is not a tabernacle to be taken down.

III. The improvement

1. If Christ be our temple, then we should, upon all occasions, rejoice in him, and make our boast of him. The Jews did so of their temple, even to excess; though it was far short of ours, Jer. vii. 4. They would not endure to hear any one speak against it; this was their quarrel with Stephen—" This man ceaseth not to speak blasphemous words against this holy place," Acts vi. 13, 14. with Paul, Acts xxi. 28. Nay, before them, with our Lord Jesus himself, John ii. 19, 20. And have not we much more reason to carry it in like manner towards our temple, the blessed Jesus? Should we not boast of him, saying, with holy David, Ps. Ixxiii. 25. Whom have I in heaven but thee 7 and there is none upon earth that I desire beside thee ! or with that other good man. None but Christ, none but Christ. This is one evidence of our being the circumcision, Phil. iil. 3. as Paul was, Phil. iii. 7, 8. Can we endure to hear him spoken against, his name dishonoured, his blood and wounds blasphemed, by hideous oaths ? There are great outcries for the church, the church, but how Asw mind the temple, the temple, this temple. The less others do, the more let us.

2. Then it concerns us all to get into this temple; not to rest in the outer court of profession, but to press within the veil. The door into this temple is faith, Acts, xiv. 27. When we receive the Lord Jesus, as be is offered to us upon gospel terms, in the way of believing, we are brought into him, we have union with him. He becomes ours, we become his. Now inquire, I beseech you—Is this receiving work done? Are ye in Christ Jesus? If so, there is no condemnation, Rom. viii. 1. Joash was hid in the temple, and secured there, and so escaped, 2 Kings xi. 2. This temple of ours is a safe hiding place from guilt and wrath. It is our city of refuge. O refuse not this offer; say not, as Nehemiah, '* Who is there that being as I am, would go into the temple to save his life ? I will not go in,'' Neb. vi. 11.

3. All the worship we perform to God every day, of what kind soever, must be in this temple. If it be not temple worship, that is, if it be not offered up in the name of Jesus Christ, it is worth nothing.

We must go about it in his strength, not in our own; for our strength is weakness, John xv. 5. Compare Phil. iv. 13. There were two pillars in the temple—^Jachin and Boaz, 1 Kings vii. 21.

We must trust to his merit and mediation alone for acceptation. If we pray, whether in the closet alone, or in the family, or in the solemn assembly, it

must be with an eye to Christ Turn your faces towards this temple. If so, we have a promise, John xvi. ^. Else none. If so, we have an encouraging instance, Ps. xviii. 6. Else none«—^It is said, Israel " hath forgotten his Maker, and baildeth temples,*' Hos. viii. 14. So of many—they have other confidences—their own merit.

4. Is Christ our temple, we most also reckon our* selves his temple, and carry it accordingly, I Cor. iii. 16. Even our very bodies, these poor, weak, frail bodies of oars, are dignified and honoored with that title, 1 Cor. vi. 19. Now temples most be kept for him whose temples they are, for his ose and service. Then glorify God, I Cor. vi. 20. 2 Cor. vL 16, 17. Temples must not be defiled, buyers and sellers most be whipped out of these temples, that is, the world, lust, sin. How angry was Nehemiah : ** And I came to Jerusalem, and understood of the evil that Eli-ashib did for Tobiah, in preparing him a chamber in the courts of the house of God. And it grieved me sore; therefore I cast forth all the household staff of Tobiah out of the chamber,'' Neh. xiii. 7, 8. We should do likewise : " Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him."

SERMON XXXVIII.

CHRIST IS OUR ARK.

Hebrews xi. 7.

By faith Noafi, being warned of God of things seen as yetj moved with fear y prepared an ark.

There are three arks mentioned in the Scriptore, and they had all some reference to Jesus Christ

1. Moses' ark, whereof we read in Exod. ii. 3. This was a basket or coracle made of bulrushes, by means whereof he escaped being drowned in the Egyptian river. Our Lord Jesus Christ is to us that ark. Bj him we are saved from being drowned forever in the infernal lake, which bums with fire and brimstone.

2. God's ark, whereof we read in Exod. xxv. 10. This was a chest or coffer of wood, covered with gold, wherein the two tables of the law, written with the finger of God, were kept; a sign or token of the special presence of God with that people. Where the ark went, God went Our Lord Jesus Christ is to OS that ark. By him the law was perfectly kept for us ; and if we have him with us, we have God with us as a reconciled Father.

3. Noah's ark, whereof we read in Gen. vi. 14—16. This was a boat or ship, wherein Noah and his family were all saved when the world was drowned. And to this I especially ref«;r, when I say, the Lord Jesos Christ is our ark. Of this the apostle here writes, giving us a short account of the story, bow it

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By faith Noali^ heing warned of God of things not teen a$ yet, moved with fear, prepared an arh.

DocT. Our Lord Jesus Christ is our ark.

He is that to us, and to all true belieYera, that Noah's ark was to him, and to his family.

1. There are several things wherein they agree; and,

2. Several things wherein they differ. For the frit—They agree as follows:

1. Noah's ark was of God's directing and ordaining; he both appointed that it should be made, and also gave particular instructions how he would have it made, Gen. vi. 14, &c. It was no invention of Noah's; had not God himself spoken to him about it, it had never entered into either his head or heart. Now whose invention was the sending of Christ to redeem and save us, by suffering and dying for us ? Was it ours ? No; our heavenly Father himself, in inOnite wisdom, contrived it for us. Job xxxiii. 24. / have found a ransom^ Ps. Ixxxix. 19, 20. I have found—he seems to glory in it as his own invention. The angels contrived it not for us, but the great God himself. And how should this affect our hearts with love and thankfulness. It did Noah's, no question, that be that contrived heaven and earth how they must be, and every creature belonging thereunto, should so far debase himself, as to contrive a box for Noah, to save him in. Lord, what is man ? Lord, what am I ? might Noah say. And so must we. The first inventor of some rare device or engine, usually goes away with all the praise ; every one commends him. Lo, here is a rare device indeed.

2. The appointing of the ark for Noah, was the result of the world's sin. If the world had not been so vile and wicked as it was, there had been no flood to drown it. If there had not been a flood, there had been no need of an ark to save Noah in. So here, if the first Adam had not sinned, the second Adam had not been revealed: he came to seek and to save that which was lost. If we had not been lost, he bad never left the heavenly world. The whole need not the physician, but they that are sick. One of the fathers calls the sin of Adam, Felix culpa quae talem meruit habere redemptorem--il happy fault which deserved to have such a Redeemer, Not that wc arc, therefore, to think ever the better of sin, or to harbour a good thought towards it, or concerning it —either that or any other; no, but the worse. By the breadth of the plaister, you may judge of the length and breadth of the wound. It was a great debt that would not be paid without such a surety.

3. When the ark was ready prepared, Noah went not in of himself, till the Lord was pleased to come and call him, Gen. vii. I. Come thou —and then he obeyed and went in, and the Lord shut him in. So here, though there be a Christ given of God to redeem and save, a ransom provided, yet none are actually redeemed and saved by him, but those only

to whom the Lord is pleased to give an effectual call, Rom. viii. 90. Till he says. Come, thou man, thou woman, thou by name, come thou into Christ, we never stir a foot towards him, John vi. 45. As it was with the Jews in Babylon, though a proclamation issued out, yet none moved but those *' whose spirit God had raised to go up," Ezra i. 5. Or as with Lazarus, though the stone was rolled away, yet till Christ said. Come forth, he never stirred, Eph. ii. 1. Isa. Ixv. 1. Jesus saw Zaccheus, and invited himself to his house, before Zaccheus saw him, Luke xix. And have not we cause, as to ourselves, to adore the free grace of God ? Then for shutting him in, that was also God's own act and deed, for his security and safety. He would not trust Noah to shut himself in. So, *' we are kept by the power of God through faith unto salvation," 1 Pet. i. 5. Phil, i. 6. John X. 28, 29. Were our salvation in our own keeping we should certainly lose it, as Adam did; therefore, see that sweet promise, and be comforted in it, Jer. xxxii. 40. *' I will put my fear in their hearts, that they shall not depart from me."

4. When God put Noah into the ark, and shut him in, he did not leave him destitute. No, he provided comfortably for him.

He had the divine presence. It is not. Go thou, but. Come thou, implying that himself meant to go along with him, and to abide with him there, and to bear him company. All that God puts into Christ shall be sure of his blessed presence with them, at all times, and in all conditions, Isa. xxvi. 20. " Come, my people, enter thou into thy chambers." Perhaps alludipg to this very passage: " When thou passestthrough the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire thou shalt not be burned ; neither shall the flame kindle upon thee," Isa. xliii. 2. " He hath said, I will never leave thee, nor forsake thee," Heb. xiii. 6. Is not this matter of comfort to a child of God ? It was so to Moses, Exod. xxxiii. 14, 15. " My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence."

He had the benefit of a window^ Gen. vi. 16.

For the conveying of light into it, else it had been a dungeon to him, a cofiin, a grave; it had been called a darksome house. They that are in Christ are enlightened with heavenly light, Eph. v. 8. God opens the eyes of their minds. And,

For viewing the mighty works of God in the great waters, and the sad desolations made thereby upon the earth, especially the drowning of his obstinate neighbours, that would not be persuaded: now he might see them floating by thousands. It is good for those who are in the ark, Christ, to be often looking abroad, as through a window, into the perishing world, where they may see both matter of

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pity as to others; and matter of praise as to themselves, John ziv. 22.

By that window it was that the dove went oat, and hy the same was taken in again with the olive-branch. They that are in Christ have a window open heaven-wards, by which they send thither, in prayers and supplications ; and by which they receive returns thence, in suitable supplies: that window is Christ himself.

He had food also convenient for him. Gen. vi. 21. The ship was sufficiently victualled for the voyage, though a year long. They that are in Christ, are certainly well provided for; he himself is their meat and drink, meat indeed, and drink indeed. '* They that seek the Lord shall not want any good thing," Ps. xxxiv. 10.

6. All the while Noah was in the ark, the ark, and he in it, was tossed to and fro with the winds and waves ; yet still, as the waters swelled and prevailed, the ark was lifted upwards towards heaven. The saints of God, in this world, are exposed to various trials, troubles, temptations, Isa. liv. 11.— iosted with tempests; —the ship was so in which the disciples were, and yet Christ himSelf was with them in it And as the ark lifted heavenward, so we should be elevated towards heaven, weaned from the world, and things below, raised upward to things above, in our thoughts, affections, desires, hopes, 2 Cor. iv. 16—18. This benefit by their afflictions makes them say with David, '* It is good for me, that I have been afflicted," Ps. cxix. 71.

6. The ark was' a means of safety and preservation to Noah. Nay, it alone was so, and there was no other. All that were in it escaped, all that were out of it perished, though they climbed up to the top of hills, and mountains, and high trees; though they clung, as no question some did, to the sides of the ark, all would not do, they were fetched thence, and drowned notwithstanding. So here—there is no Saviour but Christ Out of him there is no salvation; in him there is no damnation. Acts iv. 12; xvi. 30,31. Rom. viii. 1. He is set forth, and there is no other, to be the propitiation for sin. There is only one sun of righteousness. There was only one brazen serpent. There is only one mediator, one advocate. People may climb high in parts, gifts, profession, in freedom from common pollutions, in the performance of external duties; but all will not do, unless they are in the ark, unless they are in Christ Jesus. They may cling to him by a temporary faith, but unless they are in him they will perish. It was, methinks, saddest of all with the carpenter, who helped to make the ark, to be shut out;—so it will be for those preachers, who are the means of saving others, but are not saved themselves.

7. They that were saved in the ark of Noah, were but few, very few; eight souls; Noah and his wife, and his three sons and their three wives. All the

rest of mankind, men, women, and children, wer» all lost. In like manner, they that are in Christ are but a remnant. Matt. vii. 14. Not many are in him by external profession; far the greater part of the world are Jews, Turks, heathens. Amongst those who are in him by external profession, very few are effectually called, are truly such as thej profess to be. There are abundance of hypocrites. In the ark. of the eight, one was a Cham, whatever the four wives were. Among the twelve apo5tl«. one was a Judas. In the destruction of Sodom, onlr Lot and his family escaped. Of six hundred then-sand that came out of Egypt, but two entered the land of Canaan. This should be no offence to q«. nor occasion of stumbling. It is better to be in the ark with a few; than to be drowned with the rr5t for company. Do not ye think so? Won Id ye ddi choose so? When the saved come all together, ihey will be a great many. Let there be one the more for thee this day, and another for thee. It is observable, these eight saved ones in the ark, were all of Noah's family, either bom in it, or married into it We have a saying, It is good to be akin to land. Sdv I, It is good to be akin to God's Noahs; their kio-dred often fare the better in this world for their sakes, and sometimes in the other world, Luke xii. Acts xvi. All the eternally saved are such, and oolj such, as are of Christ's family, married to him, bars of him. He is no ark to others, as to their e verlastiog state. Should we not then forthwith flee into the ark' For the second —^T^ey differ as follows:

1. The ark was a dead thing; made of dead materials, gopher-wood, pitched within and withoat ta hold out water; and when it had serted that prraeot occasion, what went with it we know not; probablj it rotted and became worm's-meat, as other ships are used to do. But our ark is a living ark, ihe same yesterday, and to-day, and for ever, with whom is no variableness, neither shadow of turning; so everlasting, ever-abiding Saviour.

2. The saved in Noah's ark were bnt eight, and all those eight were either men or women, not a child among them. But in Christ, our ark, though the saved are but few, they are many eights, and amongst them not only some of both sexes, malf and female, but some of all ages, old, and yooDg« and little children.

3. The saved in Noah's ark escaped by a present temporal death only; they were not drowned in the flood of waters as their neighbours were; I meas, the ark was no further instrumental of good to then. But the saved in Christ Jesus are saved by him from eternal misery, from the wrath that is to come, from being burned in hell for ever. As for death temporal, they have no exemption from it, of no kind, in bo circumstances; they die suddenly, even as otb^s. a violent death, even as others; but then let the kiod and circumstanoes of their dying be what God

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pleases, they are safe beyond death. Lo, here is a nonesuch ark.

Use 1. To yoa that hear me this day, I have three things to beg of yoa, not for myself, but for your own souls; and they are the same three things that Noah is said here to have done, to believe, to fear, and to prepare,

(1.) To believe, not what I say, or what other men say, but what the great God says, who cannot lie. And what says he ? He says there is another flood coming, another deluge; a great one at the end of time for certain; besides, other little ones, that may come, and how soon we know not.

He says there is an ark ready of his own preparing, and that ark is Christ, and whosoever will may come, and be saved by him. Do ye believe this? If not, ye make God a liar.

(2.) To fear and be afraid. Noah believed and feared. Why should not we ? Fear what? The flood threatened, death, judgment, the wrath to come. Are not these things to be feared ? Fear, lest you be found out of the ark; graceless, Christless, Heb. iv. 1. They that are in the ark, must not fear, Luke xii. 32. Others must. The men of the old world would neither believe nor fear, but went on ; and what came of it ? Did they escape thereby ? *' The flood came and destroyed them all," Luke xvii. 26—30.

We do believe, we do fear—Then,

(3.) Prepare —What? An ark ? We do not need ; God hath prepared one. But prepare, that is, make ready for this deluge, by getting into this ark of his preparing, renouncing all other. Accept of him, close with him, yield yourselves to him. Do it now, to-day, while it is called to-day. You may go into the ark, before ye stir hence to go homewards.

Use 2. A word to those of you that are in this ark.

Bless God; it is the mercy of mercies; let him have the glory. Do ye think Noah was not deeply affected—^Why was I preserved and not such a neighbour, Gen. viii. 20.

Labour to walk answerable to the mercy:

Cheerfully^-against base fears. If Christ be thine, come what will, thou art safe.

Fruitfully—in all holiness, and new obedience, as saved ones.

SERMON XXXIX.

CHRIST IS OUR ALTAR.

Hebrews xiii. 10.

We have an altar, whereof they have no right to eat which serve the tabernacle.

By this altar we are to understand our Lord Jesus Christy concerning whom the Christians may say.

they have him, they have him as their altar. As for those that serve the tabernacle, that is, the obstinate wicked Jews, that would adhere to Moses; and retain still the ceremonial law, and the worship, and the carnal ordinances thereof, either entirely alone, and by itself, or in conjunction with gospel institutions, they have nothing to do with him, no right to eat of him, that is, to partake of gospel privileges by him.

DocT. That the Lord Jesns Christ is our altar; he is made of God to be so unto us; we are to call him by that name, and to own him as such.

Show, I. What kind of thing an altar is, and what use it was for, and that Jesus Christ is of the same use to us spiritually.

II. What are the peculiar properties of this altar, which distinguish it from all other ordinances.

III. The application.

I. I am to show what an altar was, add that the Lord Jesus is, spiritually, of the same use to ns.

An altar was like a square table, bigger or less, according as it was made, to be used in worship. There were altars of remembrance, Exod. xvii. Josh. xxii. We read of altars which the heathen had, and made use of in the worship of their idol gods; and of altars used in the worship of the true God, Jehovah, blessed for ever.

The altars made use of in the worship of the true God, were either occasional, or fixed.

The occasional altars were such as were suddenly made, upon some particular occasion; and when that occasion was over, we hear no more of them. Such was that which Noah reared when he came out of the ark. The first we read of is in Gen. viii. 20. Abraham also, and Isaac, and Jacob, did all rear altars, in the several places to which they came in their travels. Gen. xii. 8; xiii. 18 ; xxvi. 25; XXXV. 6, 7. Still where they had a tent, God had an altar, which we bring as an instance of the antiquity of family worship—Among God's people, there were family altars.

The fixed altars were those that were made afterwards by God's own appointment; two by Moses, belonging to the tabernacle, and two by Solomon, belonging to the temple: both for the same purpose, only Solomon's were larger than those that Moses made, because in Moses's time the people of God were low and poor, and in straits in the wilderness, but in Solomon's time, rich and full, and much more numerous. Our altars should be as our circumstances are. The same measure of service will not suflice when we are increased and advanced by God, that might when we were low and poor. Of those to whom much is given, more is required. See the different sizes, in Exod. xxvii. 1. Compare it with 2 Chron. iv. 1. The one was five, the other twenty, cubits square.

These fixed altars, both in Moses's time, and So

APPENDIX.

lomon's time, were two of different materials, and for different use, and diversely placed.

There was one made of wood covered with brass, to burn the beasts upon that were offered in sacrifice to God, which stood without doors in the courts.

There was another made of wood too, but covered with gold to bum incense upon, which stood within in the holy place. Now which of these is Christ; that is, by which of them was he typified and his undertaking for us represented, as our Redeemer and Saviour ? By both. He is our alone altar; himself alone is that to us which both these altars were to them.

1. He is our altar for sacrifice. In his djring for us, he offered himself upon himself; he was himself the priest and the altar. There must be a sacrifice offered, or else no atonement. The sacrifice of bulls and goats, &c. would not do: then said he, Lo, I come, Ps. xl. 6, 7. The Son of God himself must be the sacrifice, no other could do. But who will be the priest then, where is one suflScient to manage this sacrifice ? Priests were to be mighty men of valour, I will be priest myself, said he; and it was so. But where will an altar be had for the purpose, sufficient to bear the weight of this sacrifice ? I myself, said he, will be the altar too; and he was so ;—sacrifice, priest, and altar, Heb. ix. 14. Now this altar for sacrifice is to be considered,

(1.) In the matter of it That was wood, covered with brass. Not wood outermost, for the fire would have burnt it, but wood within ; brass without signifying the two natures of Christ, his divine nature, and his human nature. The brass of the divine nature secured and safe-guarded the wood of the human nature, else the fire of God's wrath had consumed it; and if so, no atonement could have been made. This was the eternal Spirit, through which HE offered hinuelf without spot to God, Heb. ix. 14.

(2.) In the figure and form of it. It was exactly four-square, as broad as it was long, and as long as it was broad. By whose order was this ? Who appointed it so ? The great God himself. This signified the stability and permanency of his undertaking; the square figure is stedfast and stable; Jesus Christ, the same yesterday, to-day, and for ever, Heb. xiii. 8. —a sure foundation.

(3.) In the placing of it. It stood without, in the outward court; noting, the sufferings of Christ to be here below in this world. Here it was that he gave himself to death, even the death of the cross. Or else, noting the particular place of his dying, which was without the gate, Heb. xiii. 12. Now this altar, and this sacrifice on it, is all the hope we have for reconciliation with God. He alone is our propitiation, 1 John ii. 2. God hath set him forth to be so, Rom. iii. 25. And, therefore, to him we roust betake ourselves, upon all occasions, trusting to bis merit

and righteousness alone for peace and pardon: it is impossible we should have it any other way.

2. He is our altar also for incense, in his interceding for us. Note—

The matter of it—^wood covered with gold; not with brass as the other, but with gold, pore gold-signifying the two natures of Christ, in both which he makes intercession, as God-man; hence with authority,—*' Father, J will that they also, wboo thou hast given me, be vrith me where I am ; that they may behold my glory,*' John xvii. 24.

Note—He is now a golden Christ, a glorified Redeemer. Heaven makes all gold that conies thither. There was a crown over the altar of incense. Observe,

The form of it: this as the other was fonr-square, Heb. vii. 25. ** He ever liveth to make intercession." Compare Exod. iii. 2. Notice also.

The place of it, ic^'Mtii, not without; in heaven, not on earth; in God's immediate presence, before the mercy-seat There it is that his blood cries, and his merits cry—not from the ground, as Abel's, Heb. xii. not in humiliation but in exaltation, Zech. vi. IS. Hence we may take occasion,

(1.) To adore the infinite wisdom and free grace of God the Father, in contriving such a way of redemption for us, and in performing that contrivance. He himself appointed the altar; he himself appointed the Saviour, 1 Cor. i. 90. " Made vnt^ us of God wisdom, righteousness, sanctificatioo, and redemption."

(2.) To examine ourselves, what interest we have in this oblation, in this intercession, in this dooble altar. Is it ours? Can we say we have an altar! The way to know it is by inquiring what use we make of it. They only have interest in it that make aae of it every day, in every thing,—^for pardon for what we do amiss, for acceptation of what we do well. Many have none, nor desire none. Many have snch as they should not, ** Israel is an empty vine, he bring-eth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they hare made goodly images. Their heart is divided ; now shall they be found faulty: he shall break dovm their altars, he shall spoil their images,** Hos. x. I, 2. " I have written to him the great things of my lav, but they were counted as a strange thing," Hos. viii. 12.

(3.) To exhort, by all means, to acquaint yourselves with this altar; to know Christ Jesns the Lord, as your only atonement, and only adTOcate; to fly to him as snch, I John ii. 1, 2.

Further, concerning these altars, note,

1. It is said of each of them. They had four horns, one at each corner—for ornament, and for use.

The use was double. To hind the saerijiee t; The beast, from a principle of self-preservation, wu

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loth to die; they were forced to bind him, Ps. cxviii. 27. There were no need of cords to bind the blessed Jesus; he gave himself, / am he. That which bound him was his Father's will and his own inclination, his love to poor sinners. The call is to us, to bind all our sacrifices to the horns of this altar. So we must, or there will be no acceptance, 1 Pet 11.5.

For guilty malefactors to take hold of: as Joab, 1 Kings ii. 28. Adonijah, 1 Kings i. 50, 51. When we have sinned, what else have we to take hold of? He alone is our city of refuge. The horns were four, pointing to the four corners of tlie world, east, west, north, and south. Our Lord Jesus is a universal Saviour, to all nations and people. Whosoever will may come, Isa. Iv. I. Rev. zxii. 17. There are no rails about this altar.

2. It is said, the altar did sanctify the gift^ Matt xxiii. 19.

How sanctify it ?

By being offered there in due circumstances, by a right priest, in a right manner; the g^ft received a kind of adherent holiness from the altar. Whereas before it was a common beast, like the rest of the flock or fold; now it became hallowed, it had a peculiar worth and value put upon it The Lord did own it as his, and accept of it for atonement. So Christ, by his merit and mediation, sanctifies all our gifts, puts a worth and value on them before God. As they come from us they are worth nothing, Eph. i. 6. Therefore, in all our performances, as we must look to him as our alone temple, so wo must present all upon him as our alone altar, 1 Pet ii. 5. Heb. xiii. 15. The voice from heaven testified. Matt. iii. 17; xvii. 5. *' In whom" —not only with whom—" I am well pleased.''

3. They that served at the altar did eat of the altar; — others have no right to eat. But we have; we that hold fast our profession stedfast. Compare 1 Cor. ix. 13; X. 18. When a beast was offered, unless it were a burnt-offering, wherein God had all, God had one part, the priests another, and the offerer another. Some think they are called peace-offerings because all these three did agree peaceably so to divide.

The offerer with his part did make a feast for his friends, and they did eat together.

The priest with his part maintained his family.

God's part was burnt upon the altar.

^ow our altar is Christ: the same is also our sacrifice. Of him we have all a right to eat, and may each of us take our part in him, and be refreshed and nourished by him if we will. But multitudes ivill not eat, thatis» will not believe in him; for eating is believing, John vi. 53, M. By faith we make his death, and sufferings, and resurrection, and in-

Thia illustrioua prelate was promoted to a bishopric in 1490,

tercession our own, applying it to ourselves as we do the meat when we eat it. To this we invite all, but most make excuses. Matt. xxii. O, be yet persuaded. Consider, all other things are not food for you, Isa. iv. 1,2. This is excellent food, none in the world fare better, than those that eat of this altar. It is most excellent fare, and great plenty of it. This is true also of the Lord's supper, in the nature and design of it; it is a feast upon a sacrifice. Christ is not sacrificed there, as the papists say, who therefore call it the sacrament of the altar, and him a prop priest that administers it He was sacrificed once for all; (awhile ago, to symbolize with them, some would needs have the communion table in churches set altar-wise;) but there he feasts his family and friends upon the sacrifice, that is, his body and blood, and they are welcome. Cant v. I. But multitudes refuse to be his guests. They choose rather to serve the tabernacle, nay worse, to serve their sins, their humours, their prejudices. They will repent it one day.—^The Jews prefer Moses, therefore as yet they have no right to eat.—As the nncircum-cised had no right to the passover, so the unbaptissed have none to the supper.

II. What are the peculiar properties of this altar?

1. It is the alone altar; besides it there is no other. Saints and angels are no altars for us; our own righteousness is not; nay, God's mercy, out of Christ, is not. None but Christ, none but Christ.

2. It is the appointed altar, appointed of the Father. He reared it, therefore there is ground of hope that he will accept us, if we come to him in this way, which is his own way.—Jeroboam's altar and Ahaz*s altar were their own, not God's, therefore they were rejected.

3. It is a living altar. Other altars, as temples, were dead things, made of dead materials; but this lives, and lives for ever.

4. It is a lasting altar ; after it there is to be no other. It needs no repairing, as other altars do.

III. The application.

Exhortation to all; to renounce all other, and to make Christ alone your altar, that is, in all your addresses to God to look at him alone for acceptance, Col. iii. 17. '^ And there was given me a reed like unto a rod: and the angel stood, saying. Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months," Rcv.^xi. 1,2. Bishop Usher* expounds this of two sorts of people bearing the Christian name. Some that worship in the outer court And some in the temple ; at the altar: that is, some in the spirit rejoicing in Christ Jesus; others, in a formal, slighty, Christless way.

and in iflK was made Archbishop of Annagh. He died in 165ft.

no

APPENDIX.

—These are left out, to be trodden onder foot by the Gentiles; others are measured, to be the Lord's marked, sealed, saved remnant.—O then see to this.

SERMON XL.

CHRIST IS OUR ALL.

Colo SSI ANS iii. 11. latter part. But Cltrist is all^ and in all.

You have had an account of thirty-nine things, which Jesus Christ is made of God to us—foundation, food, root, raiment, head, hope, refuge, righteousness, light, life, peace, passover, portion, propitiation, freedom, fountain, wisdom, way, ensign, example, door, dew, sun, shield, strength,song, born, honour, sanctification, supply, resurrection, redemption, lesson, ladder, truth, treasure, temple, ark, and altar. Now, to what purpose is it to multiply more particulars ? I am this day, from this text, to show you, he is our all; or, as the apostle expresses it, our all in all. Twice, and but twice, is this phrase found in all the Bible; here, and in 1 Cor. xv. 28. Here, it is spoken of Christ, what he is in this world; there, of God the Father, what he will be to us in theother world,—our complete happiness alone, without any other person or thing to help.—And the one follows upon the other. If Christ be all in all with us now, the Father will be all in all to us to eternity;—else not.

DocT. That Jesus Christ is a Christian's all, or, his all in all.

There are two other Scripture phrases to the same purpose,— The root of the matter. Job xix. 28. and The one thing needful, Luke x. 42. He alone is sufficient, himself without any other, to make us happy, and without him nothing else can do it.

What is a sick man's all in all ? A physician.—A condemned man's? A pardon.—A captive's? A ransom.—A hungry man's? Food.—A thirsty man's? Drink.—A man's in debt? A surety.—^This, in all respects, is our condition, and all this be is to us.

Show, I. Wherein Jesus Christ is all in all.

II. What we learn from it.

I. Wherein is the Lord Jesus Christ all in all ? He is so to all persons—whether Jew, Greek, Barbarian; no advantage, no disadvantage. Arc they in Christ, learned or unlearned, it is all alike. And he is so in all things.

1. In respect of the benefits we receive from him, and by him, and through him.

(1.) Jesus Christ is all in all in election, Eph. 1.4. He hath chosen us in him, in him as our head. The free grace and love of God is the bead of election.

God did, therefore, choose as, because be did lof€ us; and he did therefore love ns, because be would love us. No other reason can be given, John iii. 16. Deut. vii. 7,8. But the head of the elect is Christ. God the Father gave them to him to be his bod>, and him to them to be their head. But for him, and his undertaking for us, there had been no such thing as electing of us.

We are chosen to be conformed to him^ Rom. Tiii. 29. that being made partakers of his image and likeness, we might be loved of the Father. There is reason, therefore, to love him above all.

(2.) He is all in all in creation. But for him the world had never been; we ourselves had neTer been. We owe our being to him, John i. 3. Heb. i. 2. Young men arfe exhorted, Eccl. xii. 1. to remember their Crealor—their Creator is Jesus Christ. We are all exhorted, I Pet. iv. 19. to commit our son Is to him as unto a faithful Creator. Having made them, he will look after them.

(3.) He is all in all in providences; nniversaJ, to all; special, to his church; particular, to ourselves, John T. 22. He alone hath the ordering of all events that are concerning us. What pleases him, that he doth. If he be for us, it matters not who is against us.

(4.) He is all in all in redemption. He alone is the Redeemer, and there is no other but he; be paid the price alone; there are no joint purchasers witli him, for the satisfying of God's justice. He fought the field alone with the devil, whose captives we were, and by destroying him, he rescued us, I Tim. ii. a

(6.) He is all in all in conversion. When the fulness of time is come that a poor soul is to be broaght home to GtMi, whose work is it, who manages it! Not the man himself for himself. How shcmld be ? He is dead in trespasses and sins. Not the minister; he is the tool, the instrument, I Cor. iiL 6, 7. It is only the blessed Jesus, by his Holy Spirit. He is all in all in the work of conviction, and illumination, and humiliation; he opens the ^es, and he softens the heart, taking the stone away, and turning it into flesh.

(6.) He is all in all in justification. Who was ever justified without him ? His rigbteoosDess is it alone wherein we appear before God—are acquitted, accepted. There is not a sin pardoned but for his racnt sake. His name is the Lord our riphiecwuness, Jer. xxiii. 6.1 Cor. i. 30—^he Is mtide righteousness. Tbe quarrel between us and God is taken ap by bim alone; he is our peace, and be our propitiatios, and he our advocate, i John ii. 2.

Sure, faith is all in all, Rom. t. 1.

If there were no Christ, there would be no faitb.

(7.) He is all in all in consolation. The Spirit who is the comforter, is of his sending, John xiv. 16—18. And how doth the Spirit comfort, hot br telling the soul that Christ is ours. Say that, sod you say enough.

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(8.) He is all in all in presenralion, Jude I. Wc are not our own preservers, neither do we presen'e one another. He alone keeps us, keeps usfromfail-inff. Judo 24. from falling away; from being tempted, from being overcome by temptation. Peter's faith had certainly failed, but for his praying for him, Luke xxii. 30, 31.

(9.) He is all in all for teaching. He is the best teacher, John iii. 2. Mlitt. xi. 29.

(10.) He is all in all for strength. If he be our arm, for doing—our back, for bearing—we can do, we can bear, all things.

01-) He is all in all at death. There is no dying safely without him, without an interest in him. Wc shall certainly perish in that Jordan if he do not part the waters, and make a lane for us to go through, Ps. xxiii. 4. Never fear to look death in the face, if Christ be thine. There is no dying comfortably without him. It is he alone that takes the sting out, I Cor. xv. 55,56. This is the cordial of cordials in a dying hour. '' The blood of Jesus Christ cleanseth us from all sin," (1 John i. 7.) says one good man; " There is, therefore, now no condemnation to them which are in Christ Jesus, who walk not after the flesh but after the Spirit," (Rom. viii. 1.) says another. Even those that will not own him for their all in all living, will acknowledge him so dying: then, None but Christ, none but Christ.

(12.) He will be all in all at judgment. That is all in all to a man then, that will appear for him, and plead his cause, and bring him off. Now> that the blessed Jesus doth for those who are his.

He is the judge ; the absolution must come out of his mouth.

He is the advocate, to plead on our behalf.—This is one of those for whom I shed my blood ; be hath loved me and owned me, and now I will love him, and own him.

He is our plea also; our best plea, our only plea. What canst thou say, sinner, why sentence of condemnation should not pass upon thee ? This I have to say, Christ hath died for me, yea, rather, is risen again. But so will every one say: what proof is there of this I I have accepted of htm, believed in him, yielded myself to him, so have not others. Now if this must be our plea then, let it be our plea now, renouncing all others.

(13.) He will be all in all to eternity. What is the heaven of heaven but to be with Jesus ? Phil. i. 33.—in the vision and fruition of him, to behold his glory, and to partake with him in it ? For this he prayed, John xvii. 24. As if he himself could not be well there without us. To be sure we cannot without him.

2. In respect of duty to be done to him. As he alone is our Alpha, the beginning, the first, from

* If you know Christ it is enough, if you are igborant of other tliingiL—If you are unacquainted with Chriafc, it b nothing if you

whom all comes; so he alone is our Omega, the last, to whom all tends.

(I.) He is all in all to be known. Paul thought him so, and tells us as much for our imitation, I Cor. ii. 2. Phil. iii. 8—10. The understanding part of a man can find no solid satisfaction in the study of any thing else without him, but in him it is abundantly to be found.

'* Si Christum noscis, satis est si csetera nescis. Si Christum nescis, nihil est si caetera noscis."*^

** In whom are hid all the treasures of wisdom and knowledge," Col. ii. 3. that is, not only as the subject, with whom it is, but as the object, about whom it is, conversant.

(2.) He is all in all to be chosen. He is not only the truest truth, but the best good. Nothing we can name is so worthy of our choice as he is. Creatures are, all of them, jointly and severally, but partial good: each one of them good for someone thing and no more; food will not clothe us; clothes will not feed us; but, lo, here is a universal good, good for every thing. Is not this the Christ ? All in all for food ; all in all for clothing.

(3.) He is all in all to be loved. It is one of the titles that the spouse gives him in the book of Canticles, c/i. i. 7. O thou whom my toul loveth! and David, Fs. 1 xxiii. 25. There arc many persons and many things that our love is closing with, and running out upon, but I dare say none of them all deserves it as the blessed Jesus doth. There is no danger of thy over-loving him.—Love him with all thy heart, soul, mind, might, and he deserves it, both upon the account of his loveliness in himself, and his lovingness to us, Ps. xlv. 2.1 John iv. 19.

(4.) He is all in all to be desired. It is one of the names given him, The desire of all nations, Hag. ii. 7. that is, worthy to be desired by all; though actually desired but by very few. What say ye bre> thren, is your desire towards him ? But what kind of desire is it ? Warm desire; hearty, lively desire ; like that of the hunted stag after the water-brooks, or the gaping earth after the rain ? Can ye say, with the church, " The desire of our soul is to thy name, and to the remembrance of thee?" Isa. xxvi. 8. There is good reason why it should be so.

(5.) He is all in all to be delighted in, Phil. iii. 3. He is to be made our song, the head, the gladness, of our joy. Rejoice wc may in the good things that God gives us; he is angry if we do not, Deut. xxviii. 47. but it must be with trembling, Ps. ii. 11. There is no trembling required here; we may let forth the utmost strength of our souls when wc are solacing ourselves in him.

(6.) He is all in all to be trusted. As the strength

know every thing else.

APPENDIX.

of joy may be laid oat on him, so the strength of faith and hope; and therefore of joy, because of faith and hope. He never failed any that put their trust in him, for he ia faithful and true ; in him all the promises of God are yea, and in him amen, 2 Cor. i. 20. He is all in all in the promises. Take any one, either concerning the life that now is, or that Mrhicb is to come, and act faith upon it, according as it is, and try if it do not prove as I say.

(7.) He is all in all to be thought on. He is the most excellent, lovely, amiable, sweet, comfortable object that our thoughts can possibly expatiate upon. " How precious," says the Psalmist, •* are thy thoughts unto me, O God," Ps. cxxxix. 17. The covetous man's money is all In all with him, to employ his thoughts about; the ambitious man's honour, and the sweet of it, as Haman; and the voluptuous man's sports and recreations; but the godly man says of Christ—He is my all in all.

(8.) He is all in all to be followed, as our pattern for imitation. We have before us a whole cloud of witnesses, but none like Christ, to be absolutely rested in, as a pattern, and sampler. He is a copy without a blot, Eph. v. 1, 2. Heb. xii. 2.

(9.) He is all in all to be preached, 2 Cor. iv. 5. And certainly it is the best preaching, the most affecting, the most edifying, the most saving. To read or hear a sermon, by a Christian minister, before a Christian congregation, and Christ not once named from the beginning to the end, how absurd is it! And yet too many such there are! Tell it not in Gath. How unlike herein to blessed Paul, who did breathe Christ in all his sermons.

(10.) He is all in all in the Scriptures. When you take your Bibles in hand to read a chapter, and have read it, reflect when yon have done; and say. What is there of Christ here ? He is the treasure in that field, the marrow in that bone, the manna in that dew, the diamond in that ring, the milk in that breast, John v. 39.

(11.) He is all in all in the sacraments. What is baptism without Christ? An insignificant ceremony; a laver without water. His blood for justification, and his Spirit for sanctification, are the main in that ordinance, 1 Pet. iii. 21. What is the Lord's supper without Christ? A table without meat, or drink. O take heed of Christless sacraments, not only the bread of the Lord, but the Lord the bread, should we press after.

(12.) He is all in all in sabbaths. The day is his, it bears his name; and yet how many come and go, and Christ is not once thought of.

(13.) He is all in all in praying. A Christless prayer is of as little worth as any of the other. As when we pray in our own strength, and not by the help of the Spirit of the Son;—^and when we rely upon any thing but him, and his merit, and mediation; either for acceptance, or an answer.

II. What improvement are we to make of ik\* subject ?

1. For discovery. Here is a mark whereby to trr ourselves—What think ye of Christ ?

2. For reproof and admonition—^to fliose to wboia Jesus Christ is nothing at all.

3. For exhortation to all—to learn him—to Hie on him.

SERMON XLI.

CHRIST IS OUR ALL. (Continned.}

CoL. iii. 11. latter part.

Christ ii all, attd in all.

My brethren, it is now about eleven months sidmI began to show you what Jesus Christ is made of God to us in forty particulars. Some who were here thea and since, are gone now into etemitj, while we an yet alive before the Lord, within bearing of this joyful sound. That which the whole rans into, as die sum total, is this—That Jesus Christ is oar all in ail Prove this, and there needs no more proving. lis-prove this, and we improve all. Now to prove it was the work of the last, to improve it ia to be tbe work of this, sabbath.

The improvement we are to make, by way of inference from all that hath been said, is this:

I. It should put us upon solemn and aenoas self-examination. And I am glad it proves to be a sacrament day, because of the suitableness of that doty by way of preparation for that ordinance, 1 Cor. xi. 28. I hope you have done it already, for fear of the worst: if not, do it yet. For this once, shall / do it ? Shall 7 put the question, and will yon make the answer ? not outwardly, with the voice, but inwardly, in your own consciences, as before the Lord. We shall be examined for certain shortly, in anotber manner, by another examiner. Doing it well nov may prevent doing it then, for *' if we would jodf^ ourselves, we should not be judged,'' 1 Cor. xi. 31. The thing to be inquired after is,—^Whether Jesos Chnst be our all or no, our all in all ? Would you know ? Look within. Inquire,

1. Have ye renounced all other things for joor all, and have ye received him to be yoar all. TliL« must be; God hath so ordered it. The terms are so laid; there is no remedy. If we look for any otli«r we must seek another gospel. Now,

Is the renouncing act done ? Have ye seen every thing else, besides Christ, to be so far from beiiif likely to make an all for you, that it is even jost nothing at all ? and, therefore, have ye disowned, disclaimed it, saying, This is no portion for me. bo propitiation for me, and so of the rest ? Three thiop

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are to be thas renounced—the de^i], the world, and the flesh ; likewise, oar sins—oor own righteousness—and all oor worldly possession. Away with them. Two of these, the two first, God doth call for; and the third we must be willing to part with, if he should; else, how can Christ be said to be t>ur all?

Is the receiving act done ? Have ye heartily closed with the gospel offer, and taken Christ as your all ? I do not mean in word and tongue only, for that will not do, but in deed and truth, inwardly, heartily ? The hand is faith, John i. 12. I do not ask whether it were not a trembling hand, whether it were not done with some difficulty, as a thing against the grain; but whether it be done, really and truly done?

2. It may be known by the value we put upon him, and by the daily use we make of him.

That which is our all we esteem and prize above any thing else, let it be what it will. It is uppermost with us; it hath the pre-eminence. Now what say ye, brethren ? Is Christ uppermost with you ? Hath he in all things the pre-eminence? Col. i. 18. I have often showed you there is reason he should. He best deserves it, Ps. xlv. 2. It is the Father'^ will he should have it, John v. 23. And, if he shafl not be uppermost, he will be nothing. Either he will be in the throne or not at all. It is said there was a motion made in the senate at Rome, that Jesos Christ might be taken in among the rest of their gods; answer was made, No: because if he were one he must be all; they must put away all the rest; he would be partner with none of them. The poor, low, mean thoughts that many people have of Christ, is a clear argument that he is far from being their all; they heed him not, neither his friendship nor his fellowship.

That which is our all we make use of daily, upon all occasions wherein it may be advantageous to us, A potion, a balsam, a friend, we so use. If we want any thing, our trust is to it, our reliance is on it. Now is Christ made use of by us daily, as our foundation to build on, our food to feed on, our refuge to flee to, our righteousness to rest in, our wisdom to guide us, our way to walk in, our lesson to learn, our ladder to climb by, our temple to look towards when we pray, our treasure to have recourse to when we want any thing, our ark to run into when the deluge threatens, our altar to offer all our gifts on? If he be not all this to us, who is, what is ? We must have it somewhere. It is all one to have no Christ, as to make no use of him.

3. It may be known by our concernedness for him, and carriage towards him.

Concernedness for him. That which is a man*s all he is careful to keep, cautious not to lose, Job ii. 4. The reason is, because his life is his all; when that is gone, all is gone with him. Now is Christ our

life ? Shall skin for skin, or skin after skin, and all we have, go for him, to get him, to keep him ? What is his name, and honour, and glory, and gospel, and day, and book, and people, and ordinances to us ? Are they all precious, more precious than thousands of gold and silver? If it go well with them, can we rejoice, and grieve if it be otherwise ? It was so with David, as to ordinances, Ps. Ixxxiv. 10. and as to his church and people, Ps. cxxxvii. 5, 6. Never call Christ thy all unless this be so. It may be known also by our

Carriage towards him. That which is a man's all he loves, delights in, 'is pleased and satisfied with. Is it so with thy soul towards Christ? Ps. Ixxiii. 25. Dost thou love him above all ? Are thy desires towards him, thy delight in him? Is he the head, the gladness, of thy joy ? Dost thou see him to be enough for thee, and canst thou say, " O God, thou art my God ; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee—to see thy power and glory. My soul shall be satisfied as with marrow and fatness," Ps. Ixiii. 1,2,5.—satisfied; None but Christ, none but Christ. Now by these marks we may try, if we will be faithful to our souls, whether Christ be made all this to us, or no, in these forty things which ye have heard of; that is, whether we be in Christ Jesus, 1 Cor. i. 30.—whether we be true believers; whether we be for heaven or no ? I beseech yon, be not unwilling to come to the touchstone : once well done and it is done for ever.

II. Here is ground for sharp reproof to those to whom other things are all in all, and Christ is no-tliing at all.

Are there any such ? Certainly there are. But are there any such here ? I wish there may not be. Why, who are they ? They are of several sorts.

1. With the Jews to this day Moses is all in all. They are altogether for the ceremonial law, not believing that the Messiah is come, and hath put an end to it. Their condition is sad, John viii. 24. It is our duty to pity and pray for them. There were, it seems, among the Christians, some that were for both Christ and Moses too ; but that would not do. Gal. V. 2—4. Those among ourselves with whom a pompous worship is all in all, are too like them.

2. With the papists, in matters of faith, the church is all in all. They believe as the church believes, though what that is they know hot. They practise as the church enjoins, without inquiring— is it agreeable to the mind and will of him that is the King of the church ? All for the mother, no matter for the Father: The temple of the Lord, The temple of the Lord, The temple of the Lord, are these, Jer. vii. 4. When Christ sent forth his apostles, their commission was not. Go teach what the church commands, but what Jesus commands. There are those who please themselves with drinking healths to the church.

APPENDIX.

3. With the same people, in matters of devotion, the Virgin Mary is all in all. They go on pilgrimage to her shrines; they vow to her; pray to her. For one chapel and altar that Christ hath, she hath twenty, forty. For one Pater noster there are ten Ave Maiy*s. They call her, qaeen of heaven, gate of glory, fountain of mercy, mother of all grace; their saviourcss, mediatress, advocatress. In the Psalm where God and Lord is, they put Lady, and apply all the passages to her blasphemously; our Lady's psalter. They call to her to command her Son to do what they would have him to do. We are told, at Diep, in Normandy, there is an image of our Lady with a rod in her hand, to correct her Son if he refused her.

4. With the same people, in matters of power and supremacy, St. Peter is all in all. The popes call themselves the successors of St. Peter. If in any thing, it is in denying his Master, and in cutting off the ear of Malchus with his sword. Their church lands they call the patrimony of St. Peter; they count him the rock upon which their church is built, as if he were the foundation, not Christ. God deliver me from that church that is so founded. When the time of its fall comes, it will appear it was sand-built, not rock*built.

5. With some the light within is all in all. It is so For guidance and direction. As it dictates they

say we are to do; without trying by the written word, whereas— ** To the law and to the testimony; if they speak not according to this word, it is because there is no tight in them,*' Isa. viii. 20. Time hath been, said Paul, ** I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth," Acts xxvi. 9.—and it is said, it shall be again, John xvi. 2. Also,

For justification and salvation. Some have said they expect it not by a Christ crucified at Jerusalem, but by obedience to the light within. By which I am well assured they will never have it. Acts iv. 12. We deny not a light within, but we deny its sufficiency in these two things.

6. With some, and those too many, their own righteousness is all in all. The merit of their own performances, what they are, have, do, suffer; their prayers, tears, alms-deeds, their innocency, and freedom from common pollutions that are in the world through lust, as the Pharisee, Luke xviii. These are the things they trust too; at least, in conjunction and copartnership with Christ. These with a little, to eke, from God's mercy, and Christ's merit—as the old ignorant Jews, Rom. x. 3. No; if this were so, how is Christ all in all ? See the mind that Paul was of, and be like-minded ; '' But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered

the loss of all things, and do count them but duns, that I may win Christ, and be found in him," Phil, iii. 7—9.

7. With some carnal pleasures and sensnal delights are all in all. Let them have their fill with these, and they have enough. Wine, and music, and dancing, and mirth,and jollity; sports, and pastimes, and recreations; horses, and hounds, and hawks, and whores; these their hearts are upon—rioting sad drunkenness, (Rom. xiii.) making provision for t^ flesh, to fulfil the lusts thereof.—And will this do? In sober sadness tell me, canst thon think thou ait made and maintained for such a purpose? EccLxi. 9. Jam. V. 1,6.

8. With some worldly wealth is all in all. Let them have money enough, and land enough; aad much good may others have with God, and Christ and heaven, with grace enough, and glory enoagfa. Poor creature, what a miserable choice dost thoa make! Prov. xxiii. 5, 1 Tim. vi. 9, 10, 17. See a sad instance of the consequences of this folly. Lake xii. 16—21.

9. With some a thing called reputation is all in all. To have a name amongst men, especially great men ; to be in honour and power, and to have preferment. They will sell God and their aouls to compass it, as one of the popes did to be pope. And what a vain, poor, empty thing is this when they have it—a puff, a bubble! How uncertain! of how short continuance! how many ways exposed!

10. With some, in one word, self is all in all. The great idol of the world is loving self, and seeking self, and pleasing self, and applaading self, Phil. ii. 21. O let us all take warning, and look to it. Our first lesson in Christ's school, is to deny self, Luke ix. 23.

III. Then suffer, I beseech you, a serions word of exhortation; it is to you all, without exception, one or other:

1. To make Christ, Christ, I say, and Christ alone, your all in all.

If you make him so to yourselves, it is the best evidence you can have, that God hath made him so to you. Make him so by a cordial and speedy closing with him, accepting of him as your foundation, food, root Remember the forty things yon have heard explained. I hope you will, though preached to you in a despised bam; nay, a bam which has been cursed and cursed again by such as pass by; but, the curse causeless shall not come. Teach them your children, and when they have learned them, explain them to them as well as yoa can. It will be a means to increase yoar own knowledge. God will make it so, Matt. xxv. 29.

Your baptismal vow binds you to it Into what are ye baptized ? Was it not into Christ ? And did ye not put on Christ? Gal. iii. 27. A Christian, and Christless! how sad it is! A Christian, and Christ

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nothing to bim! Is it so with Mahometans ?—with papists? Is the pope notbiog to them?

If Christ be not all in all with yon, he will be nothing at all to yon—for jnstification, salvation.

If Christ be not all in all with you, you are nothing at all to God; only as sounding brass, and a tinkling cymbal;—^your praying is nothing, your repenting is nothing.

2. To walk as those that ha?e made Christ their all.

Circumspectly, watchfully. Learn Paul's lesson— " To me to live is Christ, and to die is g^n," Phil, i. 21. *' Whatsoever ye do, in word or deed, do all

in the name of the Lord Jesus, giving thanks to God and the Father by him," Col. iii.'lT. Pray, repent, deny yourselves, give alms, suffer reproof; all in his name, strength, merit.

Comfortably, cheerfully. There is cause. Thou art a happy man. All is thine if Christ be thy all; '* Although the fig-tree shall not blossom, neither shall fruit be in the yines: the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation, Hab. iii. 17,18. " Christ is all, and in all."

THE END.

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