( PDF ) Selected Sermons

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Selected Sermons

George Whitefield

Table of Contents

Sermons, sorted numerically

[1]01. The Seed of the Woman, and the Seed of the Serpent

[2]02. Walking with God

[3]03. Abraham's Offering Up His Son Isaac

[4]04. The Great Duty of Family Religion

[5]05. Christ the Best Husband: Or an Earnest Invitation to Young

Women to Come and See Christ Preached to a Society of Young Women, in

Fetter-Lane

[6]06. Britain's Mercies, and Britain's Duty Preached at Philadelphia,

on Sunday, August 14, 1746 and Occasioned by the Suppression of the

Late Unnatural Rebellion

[7]07. Thankfulness for Mercies Received, a Necessary Duty

[8]08. The Necessity and Benefits of Religious Society

[9]09. The Folly and Danger of Being Not Righteous Enough

[10]10. A Preservative Against Unsettled Notions, and Want of

Principles, in Regard to Righteousness and Christian Perfection Being

a More Particular Answer to Doctor Trapp's Four Sermons Upon the Same

Text

[11]11. The Benefits of an Early Piety

[12]12. Christ the Believer's Husband

[13]13. The Potter and the Clay

[14]14. The Lord Our Righteousness

[15]15. The Righteousness of Christ, an Everlasting Righteousness

[16]16. The Observation of the Birth of Christ, the Duty of All

Christians; Or the True Way of Keeping Christmas

[17]17. The Temptation of Christ

[18]18. The Heinous Sin of Profane Cursing and Swearing

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[19]19. Christ the Support of the Tempted

[20]20. Worldly Business No Plea for the Neglect of Religion

[21]21. Christ the Only Rest for the Weary and Heavy-Laden

[22]22. The Folly and Danger of Parting with Christ for the Pleasures

and Profits of Life

[23]23. Marks of a True Conversion

[24]24. What Think Ye of Christ?

[25]25. The Wise and Foolish Virgins

[26]26. "The Eternity of Hell-Torments"

[27]27. Blind Bartimeus

[28]28. Directions How to Hear Sermons

[29]29. The Extent and Reasonableness of Self-Denial

[30]30. Christ's Transfiguration

[31]31. The Care of the Soul Urged as the One Thing Needful

[32]32. A Penitent Heart, the Best New Year's Gift

[33]33. The Gospel Supper

[34]34. The Pharisee and Publican

[35]35. The Conversion of Zaccheus

[36]36. The Marriage of Cana

[37]37. The Duty of Searching the Scriptures

[38]38. The Indwelling of the Spirit, the Common Privilege of All

Believers

[39]39. The Resurrection of Lazarus

[40]40. The Holy Spirit Convincing the World of Sin, Righteousness,

and Judgment

[41]41. Saul's Conversion

[42]42. Marks of Having Received the Holy Ghost

[43]43. The Almost Christian

[44]44. Christ, the Believer's Wisdom, Righteousness, Sanctification

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and Redemption

[45]45. The Knowledge of Jesus Christ the Best Knowledge

[46]46. Of Justification by Christ

[47]47. The Great Duty of Charity Recommended

[48]48. Satan's Devices

[49]49. On Regeneration

[50]50. Christians, Temples of the Living God

[51]51. Christ the Only Preservative Against a Reprobate Spirit

[52]52. The Heinous Sin of Drunkenness

[53]53. The Power of Christ's Resurrection

[54]54. Intercession Every Christian's Duty

[55]55. Persecution Every Christian's Lot

[56]56. An Exhortation to the People of God Not to Be Discouraged in

Their Way, by the Scoffs and Contempt of Wicked Men

[57]57. Preached Before the Governor, and Council, and the House of

Assembly, in Georgia, on January 28, 1770

[58]58. The Method of Grace

[59]59. The Good Shepherd: A Farewell Sermon

Sermons, sorted alpha|etically

[60]03. Abraham's Offering Up His Son Isaac

[61]43. The Almost Christian

[62]11. The Benefits of an Early Piety

[63]27. Blind Bartimeus

[64]06. Britain's Mercies, and Britain's Duty Preached at

Philadelphia, on Sunday, August 14, 1746 and Occasioned by the

Suppression of the Late Unnatural Rebellion

[65]31. The Care of the Soul Urged as the One Thing Needful

[66]12. Christ the Believer's Husband

[67]44. Christ, the Believer's Wisdom, Righteousness, Sanctification

and Redemption

[68]05. Christ the Best Husband: Or an Earnest Invitation to Young

Women to Come and See Christ Preached to a Society of Young Women, in

Fetter-Lane

[69]51. Christ the Only Preservative Against a Reprobate Spirit

[70]21. Christ the Only Rest for the Weary and Heavy-Laden

[71]19. Christ the Support of the Tempted

[72]50. Christians, Temples of the Living God

[73]30. Christ's Transfiguration

[74]35. The Conversion of Zaccheus

[75]28. Directions How to Hear Sermons

[76]37. The Duty of Searching the Scriptures

[77]26. "The Eternity of Hell-Torments"

[78]56. An Exhortation to the People of God Not to Be Discouraged in

Their Way, by the Scoffs and Contempt of Wicked Men

[79]29. The Extent and Reasonableness of Self-Denial

[80]09. The Folly and Danger of Being Not Righteous Enough

[81]22. The Folly and Danger of Parting with Christ for the Pleasures

and Profits of Life

[82]59. The Good Shepherd: A Farewell Sermon

[83]33. The Gospel Supper

[84]47. The Great Duty of Charity Recommended

[85]04. The Great Duty of Family Religion

[86]40. The Holy Spirit Convincing the World of Sin, Righteousness,

and Judgment

[87]52. The Heinous Sin of Drunkenness

[88]18. The Heinous Sin of Profane Cursing and Swearing

[89]38. The Indwelling of the Spirit, the Common Privilege of All

Believers

[90]54. Intercession Every Christian's Duty

[91]14. The Lord Our Righteousness

[92]46. Of Justification by Christ

[93]45. The Knowledge of Jesus Christ the Best Knowledge

[94]23. Marks of a True Conversion

[95]42. Marks of Having Received the Holy Ghost

[96]36. The Marriage of Cana

[97]58. The Method of Grace

[98]08. The Necessity and Benefits of Religious Society

[99]16. The Observation of the Birth of Christ, the Duty of All

Christians; Or the True Way of Keeping Christmas

[100]32. A Penitent Heart, the Best New Year's Gift

[101]55. Persecution Every Christian's Lot

[102]34. The Pharisee and Publican

[103]10. A Preservative Against Unsettled Notions, and Want of

Principles, in Regard to Righteousness and Christian Perfection Being

a More Particular Answer to Doctor Trapp's Four Sermons Upon the Same

Text

[104]13. The Potter and the Clay

[105]53. The Power of Christ's Resurrection

[106]57. Preached Before the Governor, and Council, and the House of

Assembly, in Georgia, on January 28, 1770

[107]49. On Regeneration

[108]39. The Resurrection of Lazarus

[109]15. The Righteousness of Christ, an Everlasting Righteousness

[110]48. Satan's Devices

[111]41. Saul's Conversion

[112]01. The Seed of the Woman, and the Seed of the Serpent

[113]17. The Temptation of Christ

[114]07. Thankfulness for Mercies Received, a Necessary Duty

[115]02. Walking with God

[116]24. What Think Ye of Christ?

[117]25. The Wise and Foolish Virgins

[118]20. Worldly Business No Plea for the Neglect of Religion

The Seed of the Woman, and the Seed of the Serpent

Genesis 3:15 -- "And I will put Enmity between thee and the Woman, and

between thy Seed and her Seed, it shall bruise thy Head, and thou

shalt bruise his Head."

On reading to you these words, I may address you in the language of

the holy angels to the shepherds, that were watching their flocks by

night: "Behold, I bring you glad tidings of great joy." For this is

the first promise that was made of a Savior to the apostate race of

Adam. We generally look for Christ only in the New Testament; but

Christianity, in one sense, is very near as old as the creation. It is

wonderful to observe how gradually God revealed his Son to mankind. He

began with the promise in the text, and this the elect lived upon,

till the time of Abraham. To him, God made further discoveries of his

eternal council concerning man's redemption. Afterwards, at sundry

times, and in divers manners, God spoke to the fathers by the

prophets, till at length the Lord Jesus himself was manifested in

flesh, and came and tabernacled amongst us.

This first promise must certainly be but dark to our first parents, in

comparison of that great light which we enjoy: And yet, dark as it

was, we may assure ourselves they built upon it their hopes of

everlasting salvation, and by that faith were saved.

How they came to stand in need of this promise, and what is the extent

and meaning of it, I intend, God willing, to make the subject-matter

of your present meditation.

The fall of man is written in too legible characters not to be

understood: Those that deny it, by their denying, prove it. The very

heathens confessed, and bewailed it: They could see the streams of

corruption running through the whole race of mankind, but could not

trace them to the fountain-head. Before God gave a revelation of his

Son, man was a riddle to himself. And Moses unfolds more, in this one

chapter (out of which the text is taken) than all mankind could have

been capable of finding out of themselves, though they had studied to

all eternity.

In the preceding chapter he had given us a full account, how God spoke

the world into being; and especially how he formed man of the dust of

the earth, and breathed into him the breath of life, so that he became

a living soul. A council of the Trinity was called concerning the

formation of this lovely creature. The result of that council was,

"Let us make man in our image, after our likeness. So God created man

in his own image, in the image of God created he him." Moses

remarkably repeats these words, that we might take particular notice

of our divine Original. Never was so much expressed in so few words:

None but a man inspired could have done so. But it is remarkable, that

though Moses mentions our being made in the image of God, yet he

mentions it but twice, and that in a transient manner; as though he

would have said, "man was made in honor, God make him upright, 'in the

image of God, male and female created he them.' But man so soon fell,

and became like the beasts that perish, nay, like the devil himself,

that it is scarce worth mentioning."

How soon man fell after he was created, is not told us; and therefore,

to fix any time, is to be wise above what is written. And, I think,

they who suppose that man fell the same day in which he was made, have

no sufficient ground for their opinion. The many things which are

crowded together in the former chapter, such as the formation of

Adam's wife, his giving names to the beasts, and his being put into

the garden which God had planted, I think require a longer space of

time than a day to be transacted in. However, all agree in this, "man

stood not long." How long, or how short a while, I will not take upon

me to determine. It more concerns us to inquire, how he came to fall

from his steadfastness, and what was the rise and progress of the

temptation which prevailed over him. The account given us in this

chapter concerning it, is very full; and it may do us much service,

under God, to make some remarks upon it.

"Now the serpent (says the sacred historian) was more subtle than any

beast of the field which the Lord God had made, and he said unto the

woman, Yes, hath God said, ye shall not eat of every tree of the

garden?"

Though this was a real serpent, yet he that spoke was no other than

the devil; from hence, perhaps, called the old serpent, because he

took possession of the serpent when he came to beguile our first

parents. The devil envied the happiness of man, who was made, as some

think, to supply the place of the fallen angels. God made man upright,

and with full power to stand if he would: He was just, therefore, in

suffering him to be tempted. If he fell, he had no one to blame except

himself. But how must Satan effect his fall? He cannot do it by his

power, he attempts it therefore by policy: he takes possession of a

serpent, which was more subtle than all the beasts of the field, which

the Lord God had made; so that men who are full of subtlety, but have

no piety, are only machines for the devil to work upon, just as he

pleases.

"And he said unto the woman." Here is an instance of his subtlety. He

says unto the woman, the weaker vessel, and when she was alone from

her husband, and therefore was more liable to be overcome; "Yes, hath

God said, ye shall not eat of every tree of the garden?" These words

are certainly spoken in answer to something which the devil either saw

or heard. In all probability, the woman was now near the tree of

knowledge of good and evil; (for we shall find her, by and by,

plucking an apple from it) perhaps she might be looking at, and

wondering what tree was in that tree more than the others, that she

and her husband should be forbidden to take of it. Satan seeing this,

and coveting to draw her into a parley with him, (for if the devil can

persuade us not to resist, but to commune with him, he hath gained a

great point) he says, "Yea, hath God said, ye shall not eat of every

tree in the garden?" The first thing he does is to persuade he, if

possible to entertain hard thoughts of God; this is his general way of

dealing with God's children: "Yea, hath God said, ye shall not eat of

every tree of the garden? What! Hath God planted a garden, and placed

you in the midst of it, only to tease and perplex you? Hath he planted

a garden, and yet forbid you making use of any of the fruits of it at

all?" It was impossible for him to ask a more ensnaring question, in

order to gain his end: For Eve was here seemingly obliged to answer,

and vindicate God's goodness. And therefore, --

Verses 2 & 3. The woman said unto the serpent, "We may eat of the

fruit of the trees of the garden: But of the fruit of the tree which

is in the midst of the garden, God hath said, ye shall not eat of it,

neither shall ye touch it, lest ye die."

The former part of the answer was good, "We may eat of the fruit of

the trees of the garden, God has not forbid us eating of every tree of

the garden. No; we may eat of the fruit of the trees in the garden

(and, it should seem, even of the tree of life, which was as a

sacrament to man in the state of innocence) there is only one tree in

the midst of the garden, of which God hath said, ye shall not eat of

it, neither shall ye touch it, lest ye die." Here she begins to warp,

and sin begins to conceive I her heart. Already she has contracted

some of the serpent's poison, by talking with him, which she ought not

to have done at all. For she might easily suppose, that it could be no

good being that could put such a question unto her, and insinuate such

dishonorable thoughts of God. She should therefore have fled from him,

and not stood to have parleyed with him at all. Immediately the ill

effects of it appear, she begins to soften the divine threatening. God

had said, "the day thou eatest thereof, thou shalt surely die;" or,

dying thou shalt die. But Eve says, "Ye shall not eat of it, neither

shall ye touch it, lest ye die." We may be assured we are fallen into,

and begin to fall by temptations, when we begin to think God will not

be as good as his word, in respect to the execution of his

threatenings denounced against sin. Satan knew this, and therefore

artfully

"Said unto the woman, (ver. 4) Ye shall not surely die," in an

insinuating manner, "Ye shall not surely die. Surely; God will not be

so cruel as to damn you only for eating an apple, it cannot be." Alas!

How many does Satan lead captive at his will, by flattering them, that

they shall not surely die; that hell torments will not be eternal;

that God is all mercy; that he therefore will not punish a few years

sin with an eternity of misery? But Eve found God as good as his word;

and so will all they who go on in sin, under a false hope that they

shall not surely die.

We may also understand the words spoken positively, and this is

agreeable to what follows; You shall not surely die; "It is all a

delusion, a mere bugbear, to keep you in a servile subjection."

For (ver. 5) "God doth know, that in the day ye eat thereof, then

shall your eyes be opened, and ye shall be as gods, knowing good and

evil."

What child of God can expect to escape slander, when God himself was

thus slandered even in paradise? Surely the understanding of Eve must

have been, in some measure, blinded, or she would not have suffered

the tempter to speak such perverse things. In what odious colors is

God here represented! "God doth know, that in the day ye eat thereof,

ye shall be as gods," (equal with God.) So that the grand temptation

was, that they should be hereafter under no control, equal, if not

superior, to God that made them, knowing good and evil. Eve could not

tell what Satan meant by this; but, to be sure, she understood it of

some great privilege which they were to enjoy. And thus Satan now

points out a way which seems right to sinners, but does not tell them

the end of that way is death.

To give strength and force to this temptation, in all probability,

Satan, or the serpent, at this time plucked an apple from the tree,

and ate it before Eve; by which Eve might be induced to think, that

the sagacity and power of speech, which the serpent had above the

other beasts, must be owing, in a great measure, to his eating that

fruit; and, therefore, if he received so much improvement, she might

also expect a like benefit from it. All this, I think, is clear; for,

otherwise, I do not see with what propriety it could be said, "When

the woman saw that it was good for food." How could she know it was

good for food, unless she had seen the serpent feed upon it?

Satan now begins to get ground space. Lust had conceived in Eve's

heart; shortly it will bring forth sin. Sin being conceived, brings

forth death. Verse 6, "And when the woman saw that the tree was good

for food, and that it was pleasant to the eyes, and a tree to be

desired to make one wise, she took of the fruit thereof, and did eat,

and gave also unto her husband, and he did eat."

Our senses are the landing ports of our spiritual enemies. How needful

is that resolution of holy Job, "I have made a covenant with mine

eyes!" When Eve began to gaze on the forbidden fruit with her eyes,

she soon began to long after it with her heart. When she saw that it

was good for food, and pleasant to the eyes, (here was the lust of the

flesh, and lust of the eye) but, above all, a tree to be desired to

make one wise, wiser than God would have her be, nay, as wise as God

himself; she took of the fruit thereof, and gave also unto her husband

with her, and he did eat. As soon as ever she sinned herself, she

turned tempter to her husband. It is dreadful, when those, who should

be help-meets for each other in the great work of their salvation, are

only promoters of each other's damnation: but thus it is. If we

ourselves are good, we shall excite others to goodness; if we do evil,

we shall entice others to do evil also. There is a close connection

between doing and teaching. How needful then is it for us all to take

heed that we do not sin any way ourselves, lest we should become

factors for the devil, and ensnare, perhaps, our nearest and dearest

relatives? "she gave also unto her husband with her, and he did eat."

Alas! What a complication of crimes was there in this one single act

of sin! Here is an utter disbelief of God's threatening; the utmost

ingratitude to their Maker, who had so lately planted this garden, and

placed them in it, with such a glorious and comprehensive charter.

And, the utmost neglect of their posterity, who they knew were to

stand or fall with them. Here was the utmost pride of heart: they

wanted to be equal with God. Here's the utmost contempt put upon his

threatening and his law: the devil is credited and obeyed before him,

and all this only to satisfy their sensual appetite. Never was a crime

of such a complicated nature committed by any here below: Nothing but

the devil's apostasy and rebellion could equal it.

And what are the consequences of their disobedience? Are their eyes

opened? Yes, their eyes are opened; but, alas! It is only to see their

own nakedness. For we are told (ver. 7) "That the eyes of them both

were opened; and they knew that they were naked." Naked of God, naked

of every thing that was holy and good, and destitute of the divine

image, which they before enjoyed. They might rightly now be termed

Ichabod; for the glory of the Lord departed from them. O how low did

these sons of the morning then fall! Out of God, into themselves; from

being partakers of the divine nature, into the nature of the devil and

the beast. Well, therefore, might they know that they were naked, not

only in body, but in soul.

And how do they behave now they are naked? Do they flee to God for

pardon? Do they seek to God for a robe to cove their nakedness? No,

they were now dead to God, and became earthly, sensual, devilish:

therefore, instead of applying to God for mercy, "they sewed or

platted fig-leaves together, and made themselves aprons, "or things to

gird about them. This is a lively representation of all natural man:

we see that we are naked: we, in some measure, confess it; but,

instead of looking up to God for succor, we patch up a righteousness

of our own (as our first parents platted fig-leaves together) hoping

to cover our nakedness by that. But our righteousness will not stand

the severity of God's judgment: it will do us no more service than the

fig-leaves did Adam and Eve, that is, none at all.

For (ver. 8) "They heard the voice of the Lord God walking in the

trees of the garden, in the cool of the day; and Adam and his wife

(notwithstanding their fig-leaves) hid themselves from the presence of

the Lord God, among the trees of the garden."

They heard the voice of the Lord God, or the Word of the Lord God,

even the Lord Jesus Christ, who is "the word that was with God, and

the word that was God." They heard him walking in the trees of the

garden, in the cool of the day. A season, perhaps, when Adam and Eve

used to go, in a n especial manner, and offer up an evening sacrifice

of praise and thanksgiving. The cool of the day. Perhaps the sin was

committed early in the morning, or at noon; but God would not come

upon them immediately, he staid till the cool of the day. And if we

would effectually reprove others, we should not do it when they are

warmed with passion, but wait till the cool of the day.

But what an alteration is here! Instead of rejoicing at the voice of

their beloved, instead of meeting him with open arms and enlarged

hearts, as before, they now hide themselves in the trees of the

garden. Alas, what a foolish attempt was this? Surely they must be

naked, otherwise how could they think of hiding themselves from God?

Whither could they flee from his presence? But, by their fall, they

had contracted an enmity against God: they now hated, and were afraid

to converse with God their Maker. And is not this our case by nature?

Assuredly it is. We labor to cover our nakedness with the fig-leaves

of our own righteousness: We hide ourselves from God as long as we

can, and will not come, and never should come, did not the Father

prevent, draw, and sweetly constrain us by his grace, as he here

prevented Adam.

Verse 9. "And the Lord God called unto Adam, and said unto him, Adam,

where art thou?"

"The Lord God called unto Adam." (for otherwise Adam would never have

called unto the Lord God) and said, "Adam, where art thou? How is it

that thou comest not to pay thy devotions as usual?" Christians,

remember the Lord keeps an account when you fail coming to worship.

Whenever therefore you are tempted to withhold your attendance, let

each of you fancy you heard the Lord calling unto you, and saying, "O

man, O woman, where art thou? It may be understood in another and

better sense; "Adam, where art thou?" What a condition is thy poor

soul in? This is the first thing the Lord asks and convinces a sinner

of; when he prevents and calls him effectually by his grace; he also

calls him by name; for unless God speaks to us in particular, and we

know where we are, how poor, how miserable, how blind, how naked, we

shall never value the redemption wrought out for us by the death and

obedience of the dear Lord Jesus. "Adam, where art thou?"

Verse 10. "And he said, I heard thy voice in the garden, and I was

afraid." See what cowards sin makes us. If we knew no sin, we should

know no fear. "Because I was naked, and I hid myself." Ver. 11, "And

he said, who told thee that thou was naked? Hast thou eaten of the

tree, whereof I (thy Maker and Law-giver) commanded thee, that thou

shouldest not eat?"

God knew very well that Adam was naked, and that he had eaten of the

forbidden fruit, But God would know it from Adam's own mouth. Thus God

knows all our necessities before we ask, but yet insists upon our

asking for his grace, and confessing our sins. For, by such acts, we

acknowledge our dependence upon God, take shame to ourselves, and

thereby give glory to his great name.

Verse 12. "And the man said, the woman which thou gavest to be with

me, she gave me of the tree, and I did eat."

Never was nature more lively delineated. See what pride Adam

contracted by the fall! How unwilling he is to lay the blame upon, or

take shame to himself. This answer is full of insolence towards God,

enmity against his wife, and disingenuity in respect to himself. For

herein he tacitly reflects upon God. "The woman that thou gavest to be

with me." As much as to say, if thou hadst not given me that woman, I

had not eaten the forbidden fruit. Thus, when men sin, they lay the

fault upon their passions; then blame and reflect upon God for giving

them those passions. Their language is, "the appetites that thou

gavest us, they deceived us; and therefore we sinned against thee."

But, as God, notwithstanding, punished Adam for hearkening to the

voice of his wife, so he will punish those who hearken to the dictates

of their corrupt inclinations. For God compels no man to sin. Adam

might have withstood the solicitations of his wife, if he would. And

so, if we look up to God, we should find grace to help in the time of

need. The devil and our own hearts tempt, but they cannot force us to

consent, without the concurrence of our own wills. So that our

damnation is of ourselves, as it will evidently appear at the great

day, notwithstanding all men's present impudent replies against God.

As Adam speaks insolently in respect to God, so he speaks with enmity

against his wife; the woman, or this woman, she gave me. He lays all

the fault upon her, and speaks of her with much contempt. He does not

say, my wife, my dear wife; but, this woman. Sin disunites the most

united hearts: It is, the bane of holy fellowship. Those who have been

companions in sin here, if they die without repentance, will both hate

and condemn one another hereafter. All damned souls are accusers of

their brethren. Thus it is, in some degree, on this side of the grave.

"The woman whom thou gavest to be with me, she gave me of the tree,

and I did eat." What a disingenuous [deceitful] speech was here! He

makes use of no less than fifteen words to excuse himself, and but one

or two (in the original) to confess his fault, if it may be called a

confession at all. "The woman which thou gavest to be with me, she

gave me of the tree;" here are fifteen words; "and I did eat." With

what reluctance do these last words come out? How soon are they

uttered are they uttered? "And I did eat." But thus it is with an

unhumbled, unregenerate heart; It will be laying the fault upon the

dearest friend in the world, nay, upon God himself, rather than take

shame to itself. This pride we are all subject to by the fall; and,

till our hearts are broken, and made contrite by the spirit of our

Lord Jesus Christ, we shall be always charging God foolishly. "Against

thee, and thee only, have I sinned, that thou mightest be justified in

thy saying, and clear when thou art judged," is the language of none

but those, who, like David, are willing to confess their faults, and

are truly sorry for their sins. This was not the case of Adam; his

heart was not broken; and therefore he lays the fault of his

disobedience upon his wife and God, and not upon himself; "The woman

which thou gavest to be with me, she gave me of the tree, and I did

eat."

Verse 13. "And the Lord God said, What is this that thou hast done?"

What a wonderful concern does God express in this expostulation! "What

a deluge of misery hast thou brought upon thyself, thy husband, and

thy posterity? What is this that thou has done? Disobeyed thy God,

obeyed the devil, and ruined thy husband, for whom I made thee to be

an help-meet! What is this that thou hast done?" God would here awaken

her to a sense of her crime and danger, and therefore, as it were,

thunders in her ears: for the law must be preached to self-righteous

sinners. We must take care of healing before we see sinners wounded,

lest we should say, Peace, peace, where there is no peace. Secure

sinners must hear the thunderings of mount Sinai, before we bring them

to mount Zion. They who never preach up the law, it is to be feared,

are unskillful in delivering the glad tidings of the gospel. Every

minister should be a Boanerges, a son of thunder, as well as a

Barnabus, a son of consolation. There was an earthquake and a

whirlwind, before the small still voice came to Elijah: We must first

show people they are condemned, and then show them how they must be

saved. But how and when to preach the law, and when to apply the

promises of the gospel, wisdom is profitable to direct. "And the Lord

God said unto the woman, What is this that thou has done?"

"And the woman said, The serpent beguiled me, and I did eat." She does

not make use of so many words to excuse herself, as her husband; but

her heart is as unhumbled as his. What is this, says God, that thou

hast done? God here charges her with doing it. She dares not deny the

fact, or say, I have not done it; but she takes all the blame off

herself, and lays it upon the serpent; "The serpent beguiled me, and I

did eat." She does not say, "Lord, I was to blame for talking with the

serpent; Lord, I did wrong, in not hastening to my husband, when he

put the first question to me; Lord, I plead guilty, I only am to

blame, O let not my poor husband suffer for my wickedness!" This would

have been the language of her heart had she now been a true penitent.

But both were now alike proud; therefore neither will lay the blame

upon themselves; "The serpent beguiled me, and I did eat. The woman

which thou gavest to be with me, she gave me of the tree, and I did

eat."

I have been the more particular in remarking this part of their

behavior, because it tends so much to the magnifying of Free-grace,

and plainly shows us, that salvation cometh only from the Lord. Let us

take a short view of the miserable circumstances our first parents

were now in: They were legally and spiritually dead, children of

wrath, and heirs of hell. They had eaten the fruit, of which God had

commanded them, that they should not eat; and when arraigned before

God, notwithstanding their crime was so complicated, they could not be

brought to confess it. What reason can be given, why sentence of death

should not be pronounced against the prisoners at the bar? All must

own they are worthy to die. Nay, how can God, consistently with his

justice, possibly forgive them? He had threatened, that they day

wherein they eat of the forbidden fruit, they should "surely die;"

and, if he did not execute this threatening, the devil might then

slander the Almighty indeed. And yet mercy cries, spare these sinners,

spare the work of thine own hands. Behold, then, wisdom contrives a

scheme how God may be just, and yet be merciful; be faithful to his

threatening, punish the offense, and at the same time spare the

offender. An amazing scene of divine love here opens to our view,

which had been from all eternity hid in the heart of God!

Notwithstanding Adam and Eve were thus unhu7mbled, and did not so much

as put up on single petition for pardon, God immediately passes

sentence upon the serpent, and reveals to them a Savior.

Verse 14. "And the Lord God said unto the serpent, because thou hast

done this, thou art accursed above all cattle, and above every beast

of the field; upon thy belly shalt thou go, and dust shalt thou eat

all the days of thy life;" i.e. he should be in subjection, and his

power should always be limited and restrained. "His enemies shall lick

the very dust," says the Psalmist. (Verse 15.) "And I will put enmity

between thee and the woman, and between thy seed and her seed: it

shall bruise thy head, and thou shalt bruise his heel."

Before I proceed to the explanation of this verse, I cannot but take

notice of one great mistake which the author of the whole duty of man

is guilty of, in making this verse contain a covenant between God and

Adam, as though God now personally treated with Adam, as before the

fall. For, talking of the second covenant in his preface, concerning

caring for the soul, says he, "This second covenant was made with

Adam, and us in him, presently after the fall, and is briefly

contained in these words, Gen. 3:15 where God declares, 'The seed of

the woman shall break the serpent's head; and this was made up, as the

first was, of some mercies to be afforded by God, and some duties to

be performed by us." This is exceeding false divinity: for those words

are not spoken to Adam; they are directed only to the serpent. Adam

and Eve stood by as criminals, and God could not treat with them,

because they had broken his covenant. And it is so far from being a

covenant wherein "some mercies are to be afforded by God, and some

duties to be performed by us," that here is not a word looking that

way; it is only a declaration of a free gift of salvation through

Jesus Christ our Lord. God the Father and God the Son had entered into

a covenant concerning the salvation of the elect from all eternity,

wherein God the Father promised, That, if the Son would offer his soul

a sacrifice for sin, he should see his seed. Now this is an open

revelation of this secret covenant, and therefore God speaks in the

most positive terms, "It shall bruise thy head, and thou shalt bruise

his heal." The first Adam, God had treated with before; he proved

false: God therefore, to secure the second covenant from being broken,

puts it into the hands of the second Adam, the Lord from heaven. Adam,

after the fall, stood no longer as our representative; he and Eve were

only private persons, as we are, and were only to lay hold on the

declaration of mercy contained in this promise by faith, (as they

really did) and by that they were saved. I do not say but we are to

believe and obey, if we are everlastingly saved. Faith and obedience

are conditions, if we only mean that they in order go before our

salvation, but I deny that these are proposed by God to Adam, or that

God treats with him in this promise, as he did before the fall under

the covenant of works. For how could that be, when Adam and Eve were

now prisoners at the bar, without strength to perform any conditions

at all? The truth is this: God, as a reward of Christ's sufferings,

promised to give the elect faith and repentance, in order to bring

them to eternal life; and both these, and every thing else necessary

for their everlasting happiness, and infallibly secured to them in

this promise; as Mr. Rastan, an excellent Scots divine, clearly shows,

in a book entitled, "A view of the covenant of grace."

This is by no means an unnecessary distinction; it is a matter of

great importance: for want of knowing this, people have been so long

misled, They have been taught that they must do so and so, and though

they were under a covenant of works, and then for doing this, they

should be saved. Whereas, on the contrary, people should be taught,

That the Lord Jesus was the second Adam, with whom the Father entered

into covenant for fallen man; That they can now do nothing of or for

themselves, and should therefore come to God, beseeching him to give

them faith, by which they shall be enabled to lay hold on the

righteousness of Christ; and that faith they will then show forth by

their works, out of love and gratitude to the ever blessed Jesus,

their most glorious Redeemer, for what he has done for their souls.

This is a consistent scriptural scheme; without holding this, we must

run into one of those two bad extremes; I mean Antinomianism on the

one hand, or Arminianism on the other: from both which may the good

Lord deliver us!

But to proceed: By the seed of the woman, we are here to understand

the Lord Jesus Christ, who, though very God of very God, was, for us

men and our salvation, to have a body prepared for him by the Holy

Ghost, and to be born of a woman who never knew man, and by his

obedience and death make an atonement for man's transgression, and

bring in an everlasting righteousness, work in them a new nature, and

thereby bruise the serpent's head, i.e. destroy his power and dominion

over them. By the serpent's seed, we are to understand the devil and

all his children, who are permitted by God to tempt and sift his

children. But, blessed be God, he can reach no further than our heel.

It is to be doubted but Adam and Eve understood this promise in this

sense; for it is plain, in the latter part of the chapter, sacrifices

were instituted. From whence should those skins come, but from beasts

slain for sacrifice, of which God made them coats? We find Abel, as

well as Cain, offering sacrifice in the next chapter: and the Apostle

tells us, he did it by faith, no doubt in this promise. And Eve, when

Cain was born, said, "I have gotten a man from the Lord," or, (as Mr.

Henry observes, it may be rendered) "I have gotten a man, -- the Lord,

-- the promised Messiah." Some further suppose, that Eve was the first

believer; and therefore they translate it thus, "The seed, (not of

the, but) of this woman:" which magnifies the grace of God so much the

more, that she, who was first in the transgression, should be the

first partaker of redemption. Adam believed also, and was saved: for

unto Adam and his wife did the Lord God make coats of skins, and

clothed them: which was a remarkable type of their being clothed with

the righteousness of our Lord Jesus Christ.

This promise was literally fulfilled in the person of our Lord Jesus

Christ. Satan bruised his heel, when he tempted him for forty days

together in the wilderness: he bruised his heel, when he raised up

strong persecution against him during the time of his public ministry:

he in an especial manner bruised his heel, when our Lord complained,

that his soul was exceeding sorrowful, even unto death, and he sweat

great drops of blood falling upon the ground, in the garden; He

bruised his heel, when he put it into the heart of Judas to betray

him: ad he bruised him yet most of all, when his emissaries nailed him

to an accursed tree, and our Lord cried out, "My God, my God, why hast

thou forsaken me?" Yet, in all this, the blessed Jesus, the seed of

the woman, bruised Satan's accursed head; for, in that he was tempted,

he was able to succor those that are tempted. By his stripes we are

healed. The chastisement of our peace was upon him. By dying, he

destroyed him that had the power of death, that is, the devil. He

thereby spoiled principalities and powers, and made a show of them

openly, triumphing over them upon the cross.

This promise has been fulfilled in the elect of God, considered

collectively, as well before, as since the coming of our Lord in the

flesh: for they may be called, the seed of the woman. Marvel not, that

all who will live godly in Christ Jesus, must suffer persecution. In

this promise, there is an eternal enmity put between the seed of the

woman, and the seed of the serpent; so that those that are born after

the flesh, cannot but persecute those that are born after the spirit.

This enmity showed itself, soon after this promise was revealed, in

Cain's bruising the heel of Abel: it continued in the church through

all ages before Christ came in the flesh, as the history of the Bible,

and the 11th chapter of the Hebrews, plainly show. It raged

exceedingly after our Lord's ascension; witness the Acts of the

Apostles, and the History of the Primitive Christians. It now rages,

and will continue to rage and show itself, in a greater or less

degree, to the end of time. But let not this dismay us; for in all

this, the seed of the woman is more than conqueror, and bruises the

serpent's head. Thus the Israelites, the more they were oppressed, the

more they increased. Thus it was with the Apostles; thus it was with

their immediate followers. So that Tertullian compares the church in

his time to a mowed field; the more frequently it is cut, the more it

grows. The blood of the martyrs was always the seed of the church. And

I have often sat down with wonder and delight, and admired how God has

made the very schemes which his enemies contrived, in order to hinder,

become the most effectual means to propagate his gospel. The devil has

had so little success in persecution, that if I did not know that he

and his children, according to this verse, could not but persecute, I

should think he would count it his strength to sit still. What did he

get by persecuting the martyrs in Queen Mary's time? Was not the grace

of God exceedingly glorified in their support? What did he get by

persecuting the good old Puritans? Did it not prove the peopling of

New-England? Or, to come nearer our own times, what has he got by

putting us out of the synagogues? Hath not the word of God, since

that, mightily prevailed? My dear hearers, you must excuse me for

enlarging on this head; God fills my soul generally, when I come to

this topic. I can say with Luther, "If it were not for persecution, I

should not understand the scripture." If Satan should be yet suffered

to bruise my heel further, and his servants should thrust me into

prison, I doubt not, but even that would only tend to the more

effectual bruising of his head. I remember a saying the then Lord

Chancellor to the pious Bradford: "Thou hast done more hurt, said he,

by thy exhortations in private in prison, than thou didst in preaching

before thou was put in," or words to this effect. The promise of the

text is my daily support: "I will put enmity between thy seed and her

seed; it shall bruise thy head, and thou shalt bruise his heel."

Further: this promise is also fulfilled, not only in the church in

general, but in every individual believer in particular. In every

believer there are two seeds, the seed of the woman, and the seed of

the serpent; the flesh lusting against the spirit, and the spirit

against the flesh. It is with the believer, when quickened with grace

in his heart, as it was with Rebekah, when she had conceived Esau and

Jacob in her womb; she felt a struggling, and began to be uneasy; "If

it be so says she, why am I thus?" (Gen. 25:22) Thus grace and nature

struggle (if I may so speak) in the womb of a believers heart: but, as

it was there said, "The elder shall serve the younger;" so it is here,

-- grace in the end shall get the better of nature; the seed of the

woman shall bruise the serpent's head. Many of you that have believed

in Christ, perhaps may find some particular corruption yet strong, so

strong, that you are sometimes ready to cry out with David, "I shall

fall one day by the hand of Saul." But, fear not, the promise in the

text insures the perseverance and victory of believers over sin,

Satan, death, and hell. What if indwelling corruption does yet remain,

and the seed of the serpent bruise your heel, in vexing and disturbing

your righteous souls? Fear not, though faint, yet pursue: you shall

yet bruise the serpent's head. Christ hath died for you, and yet a

little while, and he will send death to destroy the very being of sin

in you. Which brings me

To show the most extensive manner in which the promise of the text

shall be fulfilled, vis. at the final judgment, when the Lord Jesus

shall present the elect to his Father, without spot or wrinkle, or any

such thing, glorified both in body and soul.

Then shall the seed of the woman give the last and fatal blow, in

bruising the serpent's head. Satan, the accuser of the brethren, and

all his accursed seed, shall then be cast out, and never suffered to

disturb the seed of the woman any more. Then shall the righteous shine

as the sun in the kingdom of their Father, and sit with Christ on

thrones in majesty on high.

Let us, therefore, not be weary of well-doing; for we shall reap an

eternal harvest of comfort, if we faint not. Dare, dare, my dear

brethren in Christ, to follow the Captain of your salvation, who was

made perfect through sufferings. The seed of the woman shall bruise

the serpent's head. Fear not men. Be not too much cast down at the

deceitfulness of your hearts. Fear not devils; you shall get the

victory even over them. The Lord Jesus has engaged to make you more

than conquerors over all. Plead with you Savior, plead: plead the

promise in the tent. Wrestle, wrestle with God in prayer. If it has

been given you to believe, fear not if it should also be given you to

suffer. Be not any wise terrified by your adversaries; the king of the

church has them all in a chain: be kind to them, pray for them; but

fear them not. The Lord will yet bring back his ark; though at present

driven into the wilderness; and Satan like lightening shall fall from

heaven.

Are there any enemies of God here? The promise of the text encourages

me to bid you defiance: the seed of the woman, the ever-blessed Jesus,

shall bruise the serpent's head. What signifies all your malice? You

are only raging waves of the sea, foaming out your own shame. For you,

without repentance, is reserved the blackness of darkness for ever.

The Lord Jesus sits in heaven, ruling over all, and causing all things

to work for his children's good: he laughs you to scorn: he hath you

in the utmost derision, and therefore so will I. Who are you that

persecute the children of the ever blessed God? Though a poor

stripling, the Lord Jesus, the seed of the woman, will enable me to

bruise your heads.

My brethren in Christ, I think I do not speak thus in my own strength,

but in the strength of my Redeemer. I know in whom I have believed; I

am persuaded he will keep that safe, which I have committed unto him.

He is faithful who hath promised, that the seed of the woman shall

bruise the serpent's head. May we all experience a daily completion of

this promise, both in the church and in our hearts, till we come to

the church of the first-born, the spirits of just men made perfect, in

the presence and actual fruition of the great God our heavenly Father!

To whom, with the Son, and the Holy Ghost, be ascribed all honor,

power, might, majesty, and dominion, now and for evermore. Amen.

Walking with God

Genesis 5:24 -- "And Enoch walked with God: and he was not; for God

took him."

Various are the pleas and arguments which men of corrupt minds

frequently urge against yielding obedience to the just and holy

commands of God. But, perhaps, one of the most common objections that

they make is this, that our Lord's commands are not practicable,

because contrary to flesh and blood; and consequently, that he is 'an

hard master, reaping where he has not sown, and gathering where he has

not strewed'. These we find were the sentiments entertained by that

wicked and slothful servant mentioned in the 25th of St. Matthew; and

are undoubtedly the same with many which are maintained in the present

wicked and adulterous generation. The Holy Ghost foreseeing this, hath

taken care to inspire holy men of old, to record the examples of many

holy men and women; who, even under the Old Testament dispensation,

were enabled cheerfully to take Christ's yoke upon them, and counted

his service perfect freedom. The large catalogue of saints,

confessors, and martyrs, drawn up in the 11th chapter to the Hebrews,

abundantly evidences the truth of this observation. What a great cloud

of witnesses have we there presented to our view? All eminent for

their faith, but some shining with a greater degree of luster than do

others. The proto-martyr Abel leads the van. And next to him we find

Enoch mentioned, not only because he was next in order of time, but

also on account of his exalted piety; he is spoken of in the words of

the text in a very extraordinary manner. We have here a short but very

full and glorious account, both of his behavior in this world, and the

triumphant manner of his entry into the next. The former is contained

in these words, 'And Enoch walked with God'. The latter in these, 'and

he was not: for God took him'. He was not; that is, he was not found,

he was not taken away in the common manner, he did not see death; for

God had translated him. (Heb. 11:5.) Who this Enoch was, does not

appear so plainly. To me, he seems to have been a person of public

character; I suppose, like Noah, a preacher of righteousness. And, if

we may credit the apostle Jude, he was a flaming preacher. For he

quotes one of his prophecies, wherein he saith, 'Behold, the Lord

cometh with ten thousands of his saints, to execute judgment upon all,

and to convince all that are ungodly among them, of all their ungodly

deeds which they have ungodly committed, and of all their hard

speeches, which ungodly sinners have spoken against him'. But whether

a public or private person, he has a noble testimony given him in the

lively oracles. The author of the epistle to the Hebrews saith, that

before his translation he had this testimony, 'that he pleased God';

and his being translated, was a proof of it beyond all doubt. And I

would observe, that it was wonderful wisdom in God to translate Enoch

and Elijah under the Old Testament dispensation, that hereafter, when

it should be asserted that the Lord Jesus was carried into heaven, it

might not seem a thing altogether incredible to the Jews; since they

themselves confessed that two of their own prophets had been

translated several hundred hears before. But it is not my design to

detain you any longer, by enlarging, or making observations, on

Enoch's short but comprehensive character: the thing I have in view

being to give a discourse, as the Lord shall enable, upon a weighty

and a very important subject; I mean, walking with God. 'And Enoch

walked with God.' If so much as this can be truly said of you and me

after our decease, we shall not have any reason to complain that we

have lived in vain.

In handling my intended subject, I shall,

First, Endeavor to show what is implied in these words, walked with

God.

Secondly, I shall prescribe some means, upon the due observance of

which, believers may keep up and maintain their walk with God. And,

Thirdly, Offer some motives to stir us up, if we never walked with God

before, to come and walk with God now. The whole shall be closed with

a word or two of application.

First, I am to show what is implied in these words, 'walked with God';

or, in other words, what we are to understand by walking with God.

And First, walking with God implies, that the prevailing power of the

enmity of a person's heart be taken away by the blessed Spirit of God.

Perhaps it may seem a hard saying to some, but our own experience

daily proves what the scriptures in many places assert, that the

carnal mind, the mind of the unconverted natural man, nay, the mind of

the regenerate, so far as any part of him remains unrenewed, is

enmity, not only an enemy, but enmity itself, against God; so that it

is not subject to the law of God, neither indeed can it be. Indeed,

one may well wonder that any creature, especially that lovely creature

man, made after his Maker's own image, should ever have any enmity,

much less a prevailing enmity, against that very God in whom he lives,

and moves, and hath his being. But alas! so it is. Our first parents

contracted it when they fell from God by eating the forbidden fruit,

and the bitter and malignant contagion of it hath descended to, and

quite overspread, their whole posterity. This enmity discovered itself

in Adam's endeavoring to hide himself in the trees of the garden. When

he heard the voice of the Lord God, instead of running with an open

heart, saying Here I am; alas! he now wanted no communion with God;

and still more discovered his lately contracted enmity, by the excuse

he made to the Most High: 'The woman (or, this woman) thou gavest to

be with me, she gave me of the tree, and I did eat'. By saying thus,

he in effect lays all the fault upon God; as though he had said, If

thou hadst not given me this woman, I had not sinned against thee, so

thou mayest thank thyself for my transgression. In the same manner

this enmity works in the hearts of Adam's children. They now and again

find something rising against God, and saying even unto God, What

doest thou? 'It scorns any meaner competitor (says the learned Dr.

Owen, in his excellent treatise on indwelling sin) than God himself.'

Its command is like that of the Assyrians in respect to Ahab -- shoot

only at the king. And it strikes against every thing that has the

appearance of real piety, as the Assyrians shot at Jehoshaphat in his

royal clothes. But the opposition ceases when it finds that it is only

an appearance, as the Assyrians left off shooting at Jehoshaphat, when

they perceived it was not Ahab they were shooting at. This enmity

discovered itself in accursed Cain; he hated and slew his brother

Abel, because Abel loved, and was peculiarly favored by, his God. And

this same enmity rules and prevails in every man that is naturally

engendered of the offspring of Adam. Hence that a averseness to prayer

and holy duties which we find in children, and very often in grown

persons, who have notwithstanding been blessed with a religious

education. And all that open sin and wickedness, which like a deluge

has overflowed the world, are only so many streams running from this

dreadful contagious fountain; I mean a enmity of man's desperately

wicked and deceitful heart. He that cannot set his seal to this, knows

nothing yet, in a saving manner, of the Holy Scriptures, or of the

power of God. And all that do know this, will readily acknowledge,

that before a person can be said to walk with God, the prevailing

power of this heart-enmity must be destroyed: for persons do not use

to walk and keep company together, who entertain an irreconcilable

enmity and hatred against one another. Observe me, I say, the

prevailing power of this enmity must be taken away; for the in-being

of it will never be totally removed, till we bow down our heads, and

give up the ghost. The apostle Paul, no doubt, speaks of himself, and

that, too, not when he was a Pharisee, but a real Christian; when he

complains, 'that when he would do good, evil was present with him';

not having dominion over him, but opposing and resisting his good

intentions and actions, so that he could not do the things which he

would, in that perfection which the new man desired. This is what he

calls sin dwelling in him. 'And this is that phronhma sarko", which

(to use the words of the ninth article of our church,) some do expound

the wisdom, some sensuality, some the affectation, some the desire, of

the flesh, which doth remain, yea, in them that are regenerated.' But

as for its prevailing power, it is destroyed in every soul that is

truly born of God, and gradually more and more weakened as the

believer grows in grace, and the Spirit of God gains a greater and

greater ascendancy in the heart.

But Secondly, Walking with God not only implies, that the prevailing

power of the enmity of a man's heart be taken away, but also that a

person is actually reconciled to God the Father, in and through the

all-sufficient righteousness and atonement of his dear Son. 'Can two

walk together, (says Solomon, [actually Amos 3:3]) unless they are

agreed?' Jesus is our peace as well as our peace-maker. When we are

justified by faith in Christ, then, but not till then, we have peace

with God; and consequently cannot be said till then to walk with him,

walking with a person being a sign and token that we are friends to

that person, or at least, though we have been at variance, yet that

now we are reconciled and become friends again. This is the great

errand that gospel ministers are sent out upon. To us is committed the

ministry of reconciliation; as ambassadors for God, we are to beseech

sinners, in Christ's stead, to be reconciled unto God, and when they

comply with the gracious invitation, and are actually by faith brought

into a state of reconciliation with God, then, and not till then, may

they be said so much as to begin to walk with God.

Further, Thirdly, Walking with God implies a settled abiding communion

and fellowship with God, or what in scripture is called, 'The Holy

Ghost dwelling in us'. This is what our Lord promised when he told his

disciples that 'the Holy Spirit would be in and with them'; not to be

like wayfaring man, to say only for a night, but to reside and make

his abode in their hearts. This, I am apt to believe, is what the

apostle John would have us understand, when he talks of a person

'abiding in him, in Christ, and walking as he himself also walked'.

And this is what is particularly meant in the words of our text. 'And

Enoch walked with God', that is, he kept up and maintained a holy,

settled, habitual, though undoubtedly not altogether uninterrupted

communion and fellowship with God, in and through Christ Jesus. So

that to sum up what has been said on this part of the first general

head, walking with God consists especially in the fixed habitual bent

of the will for God, in an habitual dependence upon his power and

promise, in an habitual voluntary dedication of our all to his glory,

in an habitual eyeing of his precept in all we do, and in an habitual

complacence in his pleasure in all we suffer.

Fourthly, walking with God implies our making progress or advances in

the divine life. Walking, in the very first idea of the word, seems to

suppose a progressive motion. A person that walks, though he move

slowly, yet he goes forward, and does not continue in one place. And

so it is with those that walk with God. They go on, as the Psalmist

says, 'from strength to strength'; or, in the language of the apostle

Paul, 'they pass from glory to glory, even by the Spirit of the Lord'.

Indeed, in one sense, the divine life admits of neither increase nor

decrease. When a soul is born of God, to all intents and purposes he

is a child of God; and though he should live to the age of Methuselah,

yet he would then be only a child of God after all. But in another

sense, the divine life admits of decays and additions. Hence it is,

that we find the people of God charged with backslidings and losing

their first love. And hence it is that we hear of babes, young men,

and fathers in Christ. And upon this account it is that the apostle

exhorts Timothy, 'to let his progress be made known to all men'. And

what is here required of Timothy in particular, by St. Peter is

enjoined on all Christians in general. 'But grow in grace, (says he),

and in the knowledge of our Lord and Savior Jesus Christ'. For the new

creature increases in spiritual stature; and though a person can but

be a new creature, yet there are some that are more conformed to the

divine image than others, and will after death be admitted to a

greater degree of blessedness. For want of observing this distinction,

even some gracious souls, that have better hearts than heads, (as well

as men of corrupt minds, reprobates concerning the faith) have

unawares run into downright Antinomian principles, denying all growth

of grace in a believer, or any marks of grace to be laid down in the

scriptures of truth. From such principles, and more especially from

practices naturally consequent on such principles, may the Lord of all

lords deliver us!

From what then has been said, we may now know what is implied in the

words, 'walked with God', viz. Our having the prevailing enmity of our

hearts taken away by the power of the Spirit of God; our being

actually reconciled and united to him by faith in Jesus Christ; our

having and keeping up a settled communion and fellowship with him; and

our making a daily progress in this fellowship, so as to be conformed

to the divine image more and more.

How this is done, or, in other words, by what means believers keep up

and maintain their walk with God, comes to be considered under our

second general head.

And, First, Believers keep up and maintain their walk with God by

reading of his holy word. 'Search the scriptures', says our blessed

Lord, 'for these are they that testify of me'. And the royal Psalmist

tells us 'that God's word was a light unto his feet, and a lantern

unto his paths'; and he makes it one property of a good man, 'that his

delight is in the law of the Lord, and that he exercises himself

therein day and night'. 'Give thyself to reading', (says Paul to

Timothy); 'And this book of the law, (says God to Joshua) shall not go

out of thy mouth'. For whatsoever was written aforetime was written

for our learning. And the word of God is profitable for reproof, for

correction, and for instruction in righteousness, and every way

sufficient to make every true child of God thoroughly furnished unto

every good work. If we once get above our Bibles, and cease making the

written word of God our sole rule both as to faith and practice, we

shall soon lie open to all manner of delusion, and be in great danger

of making shipwreck of faith and a good conscience. Our blessed Lord,

though he had the Spirit of God without measure, yet always was

governed by, and fought the devil with, 'It is written'. This the

apostle calls the 'sword of the Spirit'. We may say of it, as David

said of Goliath's sword, 'None like this'. The scriptures are called

the lively oracles of God: not only because they are generally made

use of to beget in us a new life, but also to keep up and increase it

in the soul. The apostle Peter, in his second epistle, prefers it even

to seeing Christ transfigured upon the mount. For after he had said,

chap. 1:18. 'This voice which came from heaven we heard, when we were

with him in the holy mount'; he adds, 'We have also a more sure word

of prophecy; whereunto ye do well that ye take heed, as unto a light

shining in a dark place, until the day dawn, and the day-star arise in

your hearts': that is, till we shake off these bodies, and see Jesus

face to face. Till then we must see and converse with him through the

glass of his word. We must make his testimonies our counselors, and

daily, with Mary, sit at Jesus' feet, by faith hearing his word. We

shall then by happy experience find, that they are spirit and life,

meat indeed and drink indeed, to our souls.

Secondly, Believers keep up and maintain their walk with God by secret

prayer. The spirit of grace is always accompanied with the spirit of

supplication. It is the very breath of the new creature, the fan of

the divine life, whereby the spark of holy fire, kindled in the soul

by God, is not only kept in, but raised into a flame. A neglect of

secret prayer has been frequently an inlet to many spiritual diseases,

and has been attended with fatal consequences. Origen observed, ''hat

the day he offered incense to an idol, he went out of his closet

without making use of secret prayer'' It is one of the most noble

parts of the believers' spiritual armor. 'Praying always', says the

apostle, 'with all manner of supplication.' 'Watch and pray', says our

Lord, 'that ye enter not into temptation.' And he spake a parable,

that his disciples should pray, and not faint. Not that our Lord would

have us always upon our knees, or in our closets, to the neglect of

our other relative duties. But he means, that our souls should be kept

in a praying frame, so that we might be able to say, as a good man in

Scotland once said to his friends on his death-bed, 'Could these

curtains, or could these walls speak, they would tell you what sweet

communion I have had with my God here'. O prayer! Prayer! It brings

and keeps God and man together. It raises man up to God, and brings

God down to man. If you would there, O believers, keep up your walk

with God; pray, pray without ceasing. Be much in secret, set prayer.

And when you are about the common business of life, be much in

ejaculatory prayer, and send, from time to time, short letters post to

heaven upon the wings of faith. They will reach the very heart of God,

and return to you again loaded with spiritual blessings.

Thirdly, Holy and frequent meditation is another blessed means of

keeping up a believer's walk with God. 'Prayer, reading, temptation,

and meditation', says Luther, make a minister.' And they also make and

perfect a Christian. Meditation to the soul, is the same as digestion

to the body. Holy David found it so, and therefore he was frequently

employed in meditation, even in the night season. We read also of

Isaac's going out into the fields to meditate in the evening; or, as

it is in the margin, to pray. For meditation is a kind of silent

prayer, whereby the soul is frequently as it were carried out of

itself to God, and in a degree made like unto those blessed spirits,

who by a kind of immediate intuition always behold the face of our

heavenly Father. None but those happy souls that have been accustomed

to this divine employ, can tell what a blessed promoter of the divine

life, meditation is. 'Whilst I was musing', says David, 'the fire

kindled.' And whilst the believer is musing on the works and word of

God, especially that work of works, that wonder of wonders, that

mystery of godliness, 'God manifest in the flesh', the Lamb of God

slain for the sins of the world, he frequently feels the fire of

divine love kindle, so that he is obliged to speak with his tongue,

and tell of the loving-kindness of the Lord to his soul. Be frequent

therefore in meditation, all ye that desire to keep up and maintain a

close and uniform walk with the most high God.

Fourthly, Believers keep up their walk with God, by watching and

noting his providential dealings with them. If we believe the

scriptures, we must believe what our Lord hath declared therein, 'That

the very hairs of his disciples' heads are all numbered; and that a

sparrow does not fall to the ground, (either to pick up a grain of

corn, or when shot by a fowler), without the knowledge of our heavenly

Father'. Every cross has a call in it, and every particular

dispensation of divine providence has some particular end to answer in

those to whom it is sent. If it be of an afflictive nature, God does

thereby say, 'My son, keep thyself from idols': if prosperous, he

does, as it were by a small still voice, say, 'My son, give me thy

heart'. If believers, therefore, would keep up their walk with God,

they must from time to time hear what the Lord has to say concerning

them in the voice of his providence. Thus we find that Abraham's

servant, when he went to fetch a wife for his master Isaac, eyed and

watched the providence of God, and by that means found out the person

that was designed for his master's wife. 'For a little hint from

providence', says pious Bishop Hall, 'is enough for faith to feed

upon.' And as I believe it will be one part of our happiness in

heaven, to take a view of, and look back upon, the various links of

the golden chain which drew us there; so those that enjoy most of

heaven below, I believe, will be the most minute in remarking God's

various dealings with them, in respect to his providential

dispensations here on earth.

Fifthly, In order to walk closely with God, his children must not only

watch the motions of God's providence without them, but the motions

also of his blessed Spirit in their hearts. 'As many as are the sons

of God, are led by the Spirit of God', and give up themselves to be

guided by the Holy Ghost, as a little child gives its hand to be led

by a nurse or parent. It is no doubt in this sense that we are to be

converted, and become like little children. And though it is the

quintessence of enthusiasm, to pretend to be guided by the Spirit

without the written word; yet it is every Christian's bounden duty to

be guided by the Spirit in conjunction with the written word of God.

Watch, therefore, I pray you, O believers, the motions of God's

blessed Spirit in your souls, and always try the suggestions or

impressions that you may at any time feel, by the unerring rule of

God's most holy word: and if they are not found to be agreeable to

that, reject them as diabolical and delusive. By observing this

caution, you will steer a middle course between the two dangerous

extremes many of this generation are in danger of running into; I

mean, enthusiasm, on the one hand, and deism, and downright

infidelity, on the other.

Sixthly, They that would maintain a holy walk with God, must walk with

him in ordinances as well as providences, etc. It is therefore

recorded of Zachary and Elizabeth, that 'they walked in all God's

ordinances, as well as commandments, blameless'. And all rightly

informed Christians, will look upon ordinances, not as beggarly

elements, but as so many conduit-pipes, whereby the infinitely

condescending Jehovah conveys his grace to their souls. They will look

upon them as children's bread, and as their highest privileges.

Consequently they will be glad when they hear others say, 'Come, let

us go up to the house of the Lord'. They will delight to visit the

place where God's honor dwelleth, and be very eager to embrace all

opportunities to show forth the Lord Christ's death till he come.

Seventhly and Lastly, If you would walk with God, you will associate

and keep company with those that do walk with him. 'My delight', says

holy David, 'is in them that do excel' in virtue. They were, in his

sight, the excellent ones of the earth. And the primitive Christians,

no doubt, kept up their vigor and first love, by continuing in

fellowship one with another. The apostle Paul knew this full well, and

therefore exhorts the Christians to see to it, that they did not

forsake the assembling of themselves together. For how can one be warm

alone? And has not the wisest of men told us, that 'As iron sharpeneth

iron, so doth the countenance of a man his friend?' If we look,

therefore, into church history, or make a just observation of our own

times, I believe we shall find, that as the power of God prevails,

Christian societies, and fellowship meetings prevail proportionably.

And as one decays, the other has insensibly decayed and dwindled away

at the same time. So necessary is it for those that would walk with

God, and keep up the life of religion, to meet together as they have

opportunity, in order to provoke one another to love and good works.

Proceed we now to the third general thing proposed: to offer some

motives to excite all to come and walk with God.

And, First, walking with God is a very honorable thing. This generally

is a prevailing motive to persons of all ranks, to stir them up to any

important undertaking. O that it may have its due weight and influence

with you in respect to the matter now before us! I suppose you would

all think it a very high honor to be admitted into an earthly prince's

privy council, to be trusted with his secrets, and to have his ear at

all times and at all seasons. It seems Haman thought it so when he

boasted, Esther 5:11, that besides his being 'advanced above the

princes and servants of the king; yea, moreover, Esther the queen did

let no man come in with the king unto the banquet that she had

prepared, but myself; and to-morrow am I invited unto her also with

the king'. And when afterwards a question was put to this same Haman,

Chap. 6:6. 'What shall be done unto the man whom the king delighteth

to honor?' he answered, verse 8. 'Let the royal apparel be brought

which the king used to wear, and the horse that the king rideth upon,

and the crown royal which is set upon his head; and let this apparel

and horse be delivered to the hand of one of the king's most noble

princes, that they may array the man withal whom the king delighteth

to honor, and bring him on horseback through the street of the city

and proclaim before him, Thus shall it be done to the man whom the

king delighteth to honor.' This was all, then, it seems, that an

ambitious Haman could ask, and the most valuable thing that he thought

Ahasuerus, the greatest monarch upon earth, could give. But, alas,

what is this honor in comparison of that which the meanest of those

enjoy, that walk with God! Think ye it a small thing, sirs, to have

the secret of the Lord of lords with you, and to be called the friends

of God? And such honor have all God's saints. The secret of the Lord

is with them that fear him: and 'Henceforth(says the blessed Jesus)

call I you no longer servants, but friends; for the servant knoweth

not the will of his master'. Whatever you may think of it, holy David

was so sensible of the honor attending a walk with God that he

declares, 'he had rather be a door-keeper in his house, than to dwell

even in the tents of ungodliness'. O that all were like-minded with

him!

But, Secondly, As it is an honorable, so it is a pleasing thing, to

walk with God. The wisest of men has told us, that 'wisdom's ways are

ways of pleasantness, and all her paths peace'. And I remember pious

Mr. Henry, when he was about to expire, said to a friend, 'You have

heard many men's dying words, and these are mine: A life spent in

communion with God, is the pleasantest life in the world'. I am sure I

can set to my seal that this is true. Indeed, I have been listed under

Jesus' banner only for a few years; but I have enjoyed more solid

pleasure in one moment's communion with my god, than I should or could

have enjoyed in the ways of sin, though I had continued to have gone

on in them for thousands of years. And may I not appeal to all you

that fear and walk with God, for the truth of this? Has not one day in

the Lord's courts been better to you than a thousand? In keeping God's

commandments, have you not found a present, and very great reward? Has

not his word been sweeter to you than the honey or the honeycomb? O

what have you felt, when, Jacob-like, you have been wrestling with

your God? Has not Jesus often met you when meditating in the fields,

and been made known to you over and over again in breaking of bread?

Has not the Holy Ghost frequently shed the divine love abroad in your

hearts abundantly, and filled you with joy unspeakable, even joy that

is full of glory? I know you will answer all these questions in the

affirmative, and freely acknowledge the yoke of Christ to be easy, and

his burden light; or (to use the words of one of our collects), 'His

service is perfect freedom'. And what need we then any further motive

to excite us to walk with God?

But methinks I hear some among you say, 'How can these things be? For,

if walking with God, as you say, is such an honorable and pleasant

thing, whence is it that the name of the people of this way is cast

out as evil, and every where spoken against? How comes it to pass that

they are frequently afflicted, tempted, destitute, and tormented? Is

this the honor, this the pleasure, that you speak of?' I answer, Yes.

Stop a while; be not over hasty. Judge not according to appearance,

but judge righteous judgment, and all will be well. It is true, we

acknowledge the 'people of this way', as you, and Paul before you,

when a persecutor, called them, have their names cast out as evil, and

are a sect every where spoken against. But by whom? Even by the

enemies of the most high God. And do you think it is disgrace to be

spoken evil of by them? Blessed be God, we have not so learned Christ.

Our royal Master has pronounced those 'blessed, who are persecuted,

and have all manner of evil spoken against them falsely'. He has

commanded them 'to rejoice and be exceeding glad', for it is the

privilege of their discipleship, and that their reward will be great

in heaven. He himself was thus treated. And can there be a greater

honor put upon a creature, than to be conformed to the ever-blessed

Son of God? And further, it is equally true that the people of this

way are frequently afflicted, tempted, destitute, and tormented. But

what of all this? Does this destroy the pleasure of walking with God?

No, in no wise; for those that walk with God are enabled, through

Christ strengthening them, to joy even in tribulation, and to rejoice

when they fall into divers temptations. And I believe I may appeal to

the experience of all true and close walkers with God, whether or not

their suffering times have not frequently been their sweetest times,

and that they enjoyed most of God when most cast out and despised by

men? This we find was the case of Christ's primitive servants, when

threatened by the Jewish sanhedrin, and commanded to preach no more in

the name of Jesus; they rejoiced that they were accounted worthy to

suffer shame for the sake of Jesus. Paul and Silas sang praises even

in a dungeon; and the face of Stephen, that glorious proto-martyr of

the Christian church, shone like the face of an angel. And Jesus is

the same now as he was then, and takes care so to sweeten sufferings

and afflictions with his love, that his disciples find, by happy

experience, that as afflictions abound, consolations do much more

abound. And therefore these objections, instead of destroying, do only

enforce the motives before urged, to excite you to walk with God.

But supposing the objections were just, and walkers with God were as

despicable and unhappy as you would represent them to be; yet I have a

third motive to offer, which if weighed in the balance of the

sanctuary, will over-weigh all objections, viz. That there is a heaven

at the end of this walk. For, to use the words of pious bishop

Beveridge, 'Though the way be narrow, yet it is not long: and though

the gate be strait, yet it opens into everlasting life'. Enoch found

it so. He walked with God on earth, and God took him to sit down with

him for ever in the kingdom of heaven. Not that we are to expect to be

taken away as he was: no, I suppose we shall all die the common death

of all men. But after death, the spirits of those who have walked with

God shall return to God that gave them; and at the morning of the

resurrection, soul and body shall be for ever with the Lord; their

bodies shall be fashioned like unto Christ's glorious body, and their

souls filled with all the fullness of God. They shall sit on thrones;

they shall judge angels. They shall be enabled to sustain an exceeding

and eternal weight of glory, even that glory which Jesus Christ

enjoyed with the Father before the world began. 'O gloriam quantam et

qualem', said the learned and pious Arndt, just before he bowed down

his head, and gave up the ghost. The very thought of it is enough to

make us 'wish to leap our seventy years', as good Dr. Watts expresses

himself, and to make us break out into the earnest language of the

royal Psalmist, 'My soul is athirst for God, yea, for the living God.

When shall I come to appear in the presence of my God?' I wonder not

that a sense of this, when under a more than ordinary irradiation and

influx of divine life and love, causes some persons to faint away, and

even for a time lose the power of their senses. A less sight than

this, even the sight of Solomon's glory, made Sheba's queen

astonished; and a still lesser sight than that, even a sight of

Joseph's wagons, made holy Jacob faint, and for a while, as it were,

die away. Daniel, when admitted to a distant view of this excellent

glory, fell down at the feet of the angel as one dead. And if a

distant view of this glory be so excellent, what must the actual

possession of it be? If the first fruits are so glorious, how

infinitely must the harvest exceed in glory?

And now, what shall I, or, indeed, what can I well say more to excite

you, even you that are yet strangers to Christ, to come and walk with

God? If you love honor, pleasure, and a crown of glory, come, seek it

where alone it can be found. Come, put ye on the Lord Jesus. Come,

haste ye away and walk with God, and make no longer provision for the

flesh, to fulfill the lust thereof. Stop, stop, O sinner! Turn ye,

turn ye, O ye unconverted men, for the end of that way you are now

walking in, however right it may seem in your blinded eyes, will be

death, even eternal destruction both of body and soul. Make no longer

tarrying, I say: at your peril I charge you, step not one step further

on in your present walk. For how knowest thou, O man, but the next

step thou takest may be into hell? Death may seize thee, judgment find

thee, and then the great gulf will be fixed between thee and endless

glory for ever and ever. O think of these things, all ye that are

unwilling to walk with God. Lay them to heart. Show yourselves men,

and in the strength of Jesus say, Farewell, lust of the flesh, I will

no more walk with thee! Farewell, lust of the eye, and pride of life!

Farewell, carnal acquaintance and enemies of the cross, I will no more

walk and be intimate with you! Welcome Jesus, welcome thy word,

welcome thy ordinances, welcome thy Spirit, welcome thy people, I will

henceforth walk with you. O that there may be in you such a mind! God

will set his almighty fiat to it, and seal it with the broad seal of

heaven, even the signet of his holy Spirit. Yes, he will, though you

have been walking with, and following after, the devices and desires

of your desperately wicked hearts ever since you have been born. 'I,

the high and lofty One', says the great Jehovah, 'that inhabiteth

eternity, will dwell with the humble and contrite heart, even with the

man that trembleth at my word.' The blood, even the precious blood of

Jesus Christ, if you come to the Father in and through him, shall

cleanse you from all sin.

But the text leads me to speak to you that are saints as well as to

you that are open and unconverted sinners. I need not tell you, that

walking with God is not honorable, but pleasant and profitable also;

for ye know it by happy experience, and will find it more and more so

every day. Only give me leave to stir up your pure minds by way of

remembrance, and to beseech you by the mercies of God in Christ Jesus,

to take heed to yourselves, and walk closer with your God than you

have in days past: for the nearer you walk with God, the more you will

enjoy of him whose presence is life, and be the better prepared for

being placed at his right hand, where are pleasures for evermore. O do

not follow Jesus afar off! O be not so formal, so dead and stupid in

your attendance on holy ordinances! Do not so shamefully forsake the

assembling yourselves together, or be so niggardly or indifferent

about the things of God. Remember what Jesus says of the church of

Laodicea, 'Because thou art neither hot nor cold, I will spew thee out

of my mouth'. Think of the love of Jesus, and let that love constrain

you to keep near unto him; and though you die for him, do not deny

him, do not keep at a distance from him in any wise.

One word to my brethren in the ministry that are here present, and I

have done. You see, my brethren, my heart is full; I could almost say

it is too big to speak, and yet too big to be silent, without dropping

a word to you. For does not the text speak in a particular manner to

those who have the honor of being styled the ambassadors of Christ,

and stewards of the mysteries of God. I observed at the beginning of

this discourse, that Enoch in all probability was a public person, and

a flaming preacher. Though he be dead, does he not yet speak to us, to

quicken our zeal, and make us more active in the service of our

glorious and ever-blessed Master? How did Enoch preach! How did Enoch

walk with God, though he lived in a wicked and adulterous generation!

Let us then follow him, as he followed Jesus Christ, and ere long,

where he is there shall we be also. He is not entered into his rest:

yet a little while and we shall enter into ours, and that too much

sooner than he did. He sojourned here below three hundred years; but

blessed be God, the days of man are now shortened, and in a few days

our walk will be over. The Judge is before the door: he that cometh

will come, and will not tarry: his reward is with him. And we shall

all (if we are zealous for the Lord of hosts) ere long shine as the

stars in the firmament, in the kingdom of our heavenly Father, for

ever and ever. To Him, the blessed Jesus, and eternal Spirit, be all

honor and glory, now, and to all eternity. Amen, and Amen.

Abraham's Offering Up His Son Isaac

Genesis 22:12 -- "And he said, Lay not thine hand upon the lad,

neither do thou any thing unto him, for now I know that thou fearest

God, seeing thou hast not withheld thy Son, thine only Son from

me."[119]1

The great Apostle Paul, in one of his epistles, informs us, that

"whatsoever was written aforetime was written for our learning, that

we through patience and comfort of the holy scripture might have

hope." And as without faith it is impossible to please God, or be

accepted in Jesus, the Son of his love; we may be assured, that

whatever instances of a more than common faith are recorded in the

book of God, they were more immediately designed by the Holy Spirit

for our learning and imitation, upon whom the ends of the world are

come. For this reason, the author of the epistle to the Hebrews, in

the 11th chapter, mentions such a noble catalogue of Old Testament

saints and martyrs, "who subdued kingdoms, wrought righteousness,

stopped the mouths of lions, etc. and are gone before us to inherit

the promises." A sufficient confutation, I think, of their error, who

lightly esteem the Old Testament saints, and would not have them

mentioned to Christians, as persons whose faith and patience we are

called upon more immediately to follow. If this was true, the apostle

would never have produced such a cloud of witnesses out of the Old

Testament, to excite the Christians of the first, and consequently

purest age of the church, to continue steadfast and unmoveable in the

profession of their faith. Amidst this catalogue of saints, methinks

the patriarch Abraham shines the brightest, and differs from the

others, as one star differeth from another star in glory; for he shone

with such distinguished luster, that he was called the "friend of

God," the "father of the faithful;" and those who believe on Christ,

are said to be "sons and daughters of, and to be blessed with,

faithful Abraham." Many trials of his faith did God send this great

and good man, after he had commanded him to get out from his country,

and from his kindred, unto a land which he should show him; but the

last was the most sever of all, I mean, that of offering up his only

son. This, by the divine assistance, I propose to make the subject of

your present meditation, and, by way of conclusion, to draw some

practical inferences, as God shall enable me, from this instructive

story.

The sacred penman begins the narrative thus; verse 1. "And it came to

pass, after these things, God did tempt Abraham." After these things,

that it, after he had underwent many severe trials before, after he

was old, full of days, and might flatter himself perhaps that the

troubles and toils of life were now finished; "after these things, God

did tempt Abraham." Christians, you know not what trials you may meet

with before you die: notwithstanding you may have suffered, and been

tried much already, yet, it may be, a greater measure is still behind,

which you are to fill up. "Be not high-minded, but fear." Our last

trials, in all probability, will be the greatest: and we can never say

our warfare is accomplished, or our trials finished, till we bow down

our heads, and give up the ghost. "And it came to pass, after these

things, that God did tempt Abraham."

"God did tempt Abraham." But can the scripture contradict itself? Does

not the apostle James tell us, "that God tempts no man;" and God does

tempt no man to evil, or on purpose to draw him into sin; for, when a

man is thus tempted, he is drawn away of his own heart's lust, and

enticed. But in another sense, God may be said to tempt, I mean, to

try his servants; and in this sense we are to understand that passage

of Matthew, where we are told, that, "Jesus was led up by the Spirit

(the good Spirit) into the wilderness, to be tempted of the devil."

And our Lord, in that excellent form of prayer which he has been

pleased to give us, does not require us to pray that we may not

absolutely be led into temptation, but delivered from the evil of it;

whence we may plainly infer, that God sees it fit sometimes to lead us

into temptation, that is, to bring us into such circumstances as will

try our faith and other Christian graces. In this sense we are to

understand the expression before us; "God did tempt or try Abraham."

How God was pleased to reveal his will at this time to his faithful

servant, whether by the Sheckinah, or divine appearance, or by a small

still voice, as he spoke to Elijah, or by a whisper, like that of the

Spirit to Philip, when he commanded him to join himself to the

eunuch's chariot, we are not told, nor is it material to inquire. It

is enough that we are informed, God said unto him, Abraham; and that

Abraham knew it was the voice of God: for he said, "Behold, here I

am." O what a holy familiarity (if I may so speak) is there between

God and those holy souls that are united to him by faith in Christ

Jesus! God says, Abraham; and Abraham said (it should seem without the

least surprise) Behold, here I am. Being reconciled to God by the

death and obedience of Christ, which he rejoiced in, and saw by faith

afar off; he did not, like guilty Adam, seed the trees of the garden

to hide himself from, but takes pleasure in conversing with God, and

talketh with him, as a man talketh with his friend. O that Christ-less

sinners knew what it is to have fellowship with the Father and the

Son! They would envy the happiness of saints, and count it all joy to

be termed enthusiasts and fools for Christ's sake.

But what does God say to Abraham? Verse 2. "Take now thy son, thine

only son Isaac, whom thou lovest, and get thee into the land of

Moriah, and offer him there for a burnt-offering upon one of the

mountains which I shall tell thee of."

Every word deserves our particular observation. Whatever he was to do,

he must do it now, immediately, without conferring with flesh and

blood. But what must he do? "Take now thy son." Had God said, take now

a firstling, or choicest lamb or beast of thy flock, and offer it up

for a burnt-offering, it would not have appeared so ghastly; but for

God to say, "take now thy son, and offer him up for a burnt-offering,"

one would imagine, was enough to stagger the strongest faith. But this

is not all: it must not only be a son, but "thine only son Isaac, whom

thou lovest." If it must be a son, and not a beast, that must be

offered, why will not Ishmael do, the son of the bond-woman? No, it

must be his only son, the heir of all, his Isaac, by interpretation

laughter, the son of his old age, in whom his soul delighted, "whom

thou lovest," says God, in whose life his own was wrapped up: and this

son, this only son, this Isaac, the son of his love, must be taken

now, even now, without delay, and be offered up by his own father, for

a burnt offering, upon one of the mountains of the which God would

tell him.

Well might the apostle, speaking of this man of God, say, that

"against hope he believed in hope, and, being strong in faith, gave

glory to God." For, had he not been blesses with faith which man never

before had, he must have refused to comply with this severe command.

For now many arguments might nature suggest, to prove that such a

command could never come from God, or to excuse himself from obeying

it? "What! (might the good man have said) butcher my own child! It is

contrary to the very law of nature: much more to butcher my dear son

Isaac, in whose seed God himself has assured me of a numerous

posterity. But supposing I could give up my own affections, and be

willing to part with him, though I love him so dearly, yet, if I

murder him, what will become of God's promise? Besides, I am now like

a city built upon a hill; I shine as a light in the world, in the

midst of a crooked and perverse generation: How then shall I cause

God's name to be blasphemed, how shall I become a by-word among the

heathen, if they hear that I have committed a crime which they abhor!

But, above all, what will Sarah my wife say? How can I ever return to

her again, after I have imbrued (to wet or stain) my hands in my dear

child's blood? O that God would pardon me in this thing, or take my

life in the place of my son's!" Thus, I say, Abraham might have

argued, and that too seemingly with great reason, against complying

with the divine command. But as before by faith he considered not the

deadness of Sarah's womb, when she was past age, but believed on him,

who said, "Sarah thy wife shall bear thee a son indeed;" so now, being

convinced that the same God spoke to and commanded him to offer up

that son, and knowing that God was able to raise him from the dead,

without delay he obeys the heavenly call.

O that unbelievers would learn of faithful Abraham, and believe

whatever is revealed from God, though they cannot fully comprehend it!

Abraham knew God commanded him to offer up his son, and therefore

believed, notwithstanding carnal reasoning might suggest may

objections. We have sufficient testimony, that God has spoken to us by

his son; why should we not also believe, though many things in the New

Testament are above our reason? For, where reason ends, faith begins.

And, however infidels may stile themselves reasoners, of all men they

are the most unreasonable: For, is it not contrary to all reason, to

measure an infinite by a finite understanding, or think to find out

the mysteries of godliness to perfection?

But to return to the patriarch Abraham: We observed before what

plausible objections he might have made; but he answered not a single

word: no, without replying against his Maker, we are told, verse 3,

that "Abraham rose up early in the morning, and saddled his ass, and

took two of his young men with him, and Isaac his son, and clave the

wood for the burnt- offering, and rose up and went unto the place of

which God had told him."

From this verse we may gather, that God spoke to Abraham in a dream,

or vision of the night: For it is said, he rose up early. Perhaps it

was near the fourth watch of the night, just before break of day, when

God said, Take now thy son; and Abraham rises up early to do so; as I

doubt not but he used to ruse early to offer up his morning-sacrifice

of praise and thanksgiving. It is often remarked of people in the Old

Testament, that they rose early in the morning; and particularly of

our Lord in the New, that he rose a great while before day to pray.

The morning befriends devotion; and, if people cannot use so much

self-denial as to rise early to pray, I know not how they will be able

to die at a stake (if called to it) for Jesus Christ.

The humility as well as the piety of the patriarch is observable: he

saddled his own ass (great men should be humble) and to show the

sincerity, though he took two of his young men with him, and Isaac his

son, yet he keeps his design as a secret from them all: nay, he does

not so much as tell Sarah his wife; for he knew not but she might be a

snare unto him in this affair; and, as Rebekah afterwards, on another

occasion, advised Jacob to flee, so Sarah also might persuade Isaac to

hide himself; or the young men, had they known of it, might have

forced him away, as in after-ages the soldiers rescued Jonathan out of

the hands of Saul. But Abraham fought no such evasion, and therefore,

like an Israelite indeed, in whom there was no guile, he himself

resolutely "clave the wood for the burnt-offering, rose up and went

unto the place of which God had told him." In the second verse God

commanded him to offer up his son upon one of the mountains which he

would tell him of. He commanded him to offer his son up, but would not

then directly tell him the place where: this was to keep him dependent

and watching unto prayer: for there is nothing like being kept waiting

upon God; and, if we do, assuredly God will reveal himself unto us yet

further in his own time. Let us practice what we know, follow

providence so far as we can see already; and what we know not, what we

see not as yet, let us only be found in the way of duty, and the Lord

will reveal even that unto us. Abraham knew not directly where he was

to offer up his son; but he rises up and sets forward, and behold now

God shows him: "And he went to the place of which God had told him."

Let us go and do likewise.

Verse 4. "Then on the third day Abraham lifted up his eyes, and saw

the place afar off."

So that the place, of which God had told him, was no less than three

days journey distant from the place where God first appeared to him,

and commanded him to take his son. Was not this to try his faith, and

to let him see that what he did, was not merely from a sudden pang of

devotion, but a matter of choice of deliberation? But who can tell

what the aged patriarch felt during these three days? Strong as he was

in faith, I am persuaded his bowels often yearned over his dear son

Isaac. Methinks I see the good old man walking with his dear child in

his hand, and now and then looking upon him, loving him, and then

turning aside to weep. And perhaps, sometimes he stays a little behind

to pour out his heart before God, for he had no mortal to tell his

case to. Then, methinks, I see him join his son and servants again,

and talking to them of the things pertaining to the kingdom of God, as

they walked by the way. At length, "on the third day, he lifts up his

eyes, and saw the place afar off." And, to show that he was yet

sincerely resolved to do whatsoever the Lord requested of him, he even

how will not discover his design to his servants, but "said, verse 5.

To his young men," (as we should say to our worldly thoughts, when

about to tread the courts of the Lord's house) "Abide you here with

the ass; and I and the lad will go up yonder and worship, and come

again to you." This was a sufficient reason for their staying behind;

and, it being their master's custom to go frequently to worship, they

could have no suspicion of what he was going about. And by Abraham's

saying, that he and the lad would come again, I am apt to think he

believed God would raise him from the dead, if so be he permitted him

to offer his child up for a burnt-offering. However that be, he is yet

resolved to obey God to the uttermost; and therefore,

Verse 6. "Abraham took the wood of the burnt-offering, and laid it

upon Isaac his son; and he took the fire in his hand, and a knife, and

they went both of them together." Little did Isaac think that he was

to be offered on that very wood which he was carrying upon his

shoulders; and therefore Isaac innocently, and with a holy freedom

(for good men should not keep their children at too great a distance)

"spake unto Abraham his father, and said, My father; and he (with

equal affection and holy condescension) said, Here am I, my son." And

to show how careful Abraham had been (as all Christian parents ought

to do) to instruct his Isaac how to sacrifice to God, like a youth

trained up in the way wherein he should go; Isaac said, "Behold the

fire and the wood; but where is the lamb for a burnt-offering?" How

beautiful is early piety! How amiable, to hear young people ask

questions about sacrificing to God in an acceptable way! Isaac knew

very well that a lamb was wanting, and that a lamb was necessary for a

proper sacrifice: "Behold the fire and the wood; but where is the lamb

for a burnt-offering?" Young men and maidens, learn of him.

Hitherto, it is plain, Isaac knew nothing of his father's design: but

I believe, by what his father said in answer to his question, that now

was the time Abraham revealed it unto him.

Verse 8. "And Abraham said, My son, God will provide himself a Lamb

for a burnt-offering." Some think, that Abraham by faith saw the Lord

Jesus afar off, and here spoke prophetically of that Lamb of God

already slain in decree, and hereafter to be actually offered up for

sinners. This was a lamb of God's providing indeed (we dared not have

thought of it) to satisfy his own justice, and to render him just in

justifying the ungodly. What is all our fire and wood, the best

preparations and performances we can make or present, unless God had

provided himself this Lamb for a burnt-offering? He could not away

with them. The words will well hear this interpretation. But, whatever

Abraham might intend, I cannot but think he here made an application,

and acquainted his son, of God's dealing with his soul; and at length,

with tears in his eyes, and the utmost affection in his heart, cried

out, "Thou art to be the lamb, my Son;" God has commanded me to

provide thee for a burnt-offering, and to offer thee upon the mountain

which we are now ascending. And, as it appears from a subsequent

verse, Isaac, convinced that it was the divine will, made no

resistance at all; For it is said, "They went both of them together;"

and again, when we are told, that Abraham bound Isaac, we do not hear

of his complaining, or endeavoring to escape, which he might have

done, being (as some think) near thirty years of age, and, it is

plain, capable of carrying wood enough for a burnt-offering. But he

was partaker of the like precious faith with his aged father, and

therefore is as willing to be offered, as Abraham is to offer him: And

"so they went both of them together."

Ver. 9 At length "they came to the place of which God had told

Abraham. He built an altar there, and laid the wood in order, and

bound Isaac his son, and laid him on the altar upon the wood."

And here let us pause a while, and by faith take a view of the place

where the father has laid him. I doubt not but that blessed angels

hovered round the altar, and sang. "Glory be to God in the highest,"

for giving such faith to man. Come, all ye tender hearted parents, who

know what it is to look over a dying child: fancy that you saw the

altar erected before you, and the wood laid in order, and the beloved

Isaac bound upon it: fancy that you saw the aged parent standing by

weeping. (For, why may we not suppose that Abraham wept, since Jesus

himself wept at the grave of Lazarus?) O what pious, endearing

expressions passed now alternately between the father and the son!

Joseph records a pathetic speech made by each, whether genuine I now

not: but methinks I see the tears trickle down the Patriarch Abraham's

cheeks; and out of the abundance of the heart, he cries, Adieu, adieu,

my son; the Lord gave thee to me, and the Lord calls thee away;

blessed be the name of the Lord: adieu, my Isaac, my only son, whom I

love as my own soul; adieu, adieu. I see Isaac at the same time meekly

resigning himself into his heavenly Father's hands, and praying to the

most High to strengthen his earthly parent to strike the stroke. But

why do I attempt to describe what either son or father felt? It is

impossible: we may indeed form some faint idea of, but shall never

full comprehend it, till we come and sit down with them in the kingdom

of heaven, and hear them tell the pleasing story over again. Hasten, O

Lord, that blessed time! O let thy kingdom come!

And now, the fatal blow is going to be given. "And Abraham stretched

forth his hand, and took the knife to slay his son." But do you not

think he intended to turn away his head, when he gave the blow? Nay,

why may we not suppose he sometimes drew his hand in, after it was

stretched out, willing to take another last farewell of his beloved

Isaac, and desirous to defer it a little, though resolved at last to

strike home? Be that is it will, his arm is now stretched out, the

knife is in his hand, and he is about to put it to his dear son's

throat.

But sing, O heavens! and rejoice, O earth! Man's extremity is God's

opportunity: for behold, just as the knife, in all probability, was

near his throat, ver. 11, "the angel of the Lord, (or rather the Lord

of angels, Jesus Christ, the angel of the everlasting covenant) called

unto him, (probably in a very audible manner) from heaven, and said,

Abraham, Abraham. (The word is doubled, to engage his attention; and

perhaps the suddenness of the call made him draw back his hand, just

as he was going to strike his son.) And Abraham said, Here am I."

"And he said, Lay not thine hand upon the lad, neither do thou any

thing unto him: for now know I that thou fearest God, seeing thou hast

not withheld thy son, thine only son from me."

Here then it was that Abraham received his son Isaac from the dead in

a figure. He was in effect offered upon the altar, and God looked upon

him as offered and given unto him. Now it was that Abraham's faith,

being tried, was found more precious than gold purified seven times in

the fire. Now as a reward of grace, though not of debt, for this

signal act of obedience, by an oath, God gives and confirms the

promise, "that in his seed all the nations of the earth should be

blessed," ver. 17, 18. With what comfort may we suppose the good old

man and his son went down from the mount, and returned unto the young

men! With what joy may we imagine he went home, and related all that

had passed to Sarah! And above all, with what triumph is he now

exulting in the paradise of God, and adoring rich, free,

distinguishing, electing, everlasting love, which alone made him to

differ from the rest of mankind, and rendered him worthy of that title

which he will have so long as the sun and the moon endure, "The Father

of the faithful!"

But let us now draw our eyes from the creature, and do what Abraham,

if he was present, would direct to; I mean, fix them on the Creator,

God blessed for evermore.

I see your hearts affected, I see your eyes weep. (And indeed, who can

refrain weeping at the relation of such a story?) But, behold, I show

you a mystery, hid under the sacrifice of Abraham's only son, which,

unless your hearts are hardened, must cause you to weep tears of love,

and that plentifully too. I would willingly hope you even prevent me

here, and are ready to say, "It is the love of God, in giving Jesus

Christ to die for our sins." Yes; that is it. And yet perhaps you find

your hearts, at the mentioning of this, not so much affected. Let this

convince you, that we are all fallen creatures, and that we do not

love God or Christ as we ought to do: for, if you admire Abraham

offering up his Isaac, how much more ought you to extol, magnify and

adore the love of God, who so loved the world, as to give his only

begotten Son Christ Jesus our Lord, "that whosoever believeth on Him

should not perish, but have everlasting life?" May we not well cry

out, Now know we, O Lord, that thou hast loved us, since thou hast not

withheld thy Son, thine only Son from us! Abraham was God's creature

(and God was Abraham's friend) and therefore under the highest

obligation to surrender up his Isaac. But O stupendous love! Whilst we

were his enemies, God sent forth his Son, made of a woman, made under

the law, that he might become a curse for us. O the freeness, as well

as the infinity, of the love of God our Father! It is unsearchable: I

am lost in contemplating it; it is past finding out. Think, O

believers, think of the love of God, in giving Jesus Christ to be a

propitiation for our sins. And when you hear how Abraham built an

altar, and laid the wood in order, and bound Isaac his son, and laid

him on the altar upon the wood; think how your heavenly Father bound

Jesus Christ his only Son, and offered him upon the altar of his

justice, and laid upon him the iniquities of us all. When you read of

Abraham's stretching forth his hand to slay his son, Think, O think,

how God actually suffered his Son to be slain, that we might live for

evermore. Do you read of Isaac carrying the wood upon his shoulders,

upon which he was to be offered? Let this lead you to mount Calvary

(this very mount of Moriah where Isaac was offered, as some think) and

take a view of the antitype Jesus Christ, the Son of God, bearing and

ready to sink under the weight of that cross, on which he was to hang

for us. Do you admire Isaac so freely consenting to die, though a

creature, and therefore obliged to go when God called? O do not forget

to admire infinitely more the dear Lord Jesus, that promised seed, who

willingly said, "Lo, I come," though under no obligation so to do, "to

do thy will," to obey and die for men, "O God!" Did you weep just now,

when I bid you fancy you saw the altar, and the wood laid in order,

and Isaac laid bound on the altar? Look by faith, behold the blessed

Jesus, our all-glorious Emmanuel, not bound, but nailed on a accursed

tree: see how he hangs crowned with thorns, and had in derision of all

that are round about him: see how the thorns pierce him, and how the

blood in purple streams trickle down his sacred temples! Hark how the

God of nature groans! See how he bows his head, and at length humanity

gives up the ghost! Isaac is saved, but Jesus, the God of Isaac, dies;

A ram is offered up in Isaac's room, but Jesus has no substitute;

Jesus must bleed, Jesus must die; God the Father provided this Lamb

for himself from all eternity. He must be offered in time, or man must

be damned for evermore. And now, where are your tears? Shall I say,

refrain your voice from weeping? No; rather let me exhort you to look

to him whom you have pierced, and mourn, as a woman mourneth for her

first-born: for we have been the betrayers, we have been the murderers

of this Lord of glory; and shall we not bewail those sins, which

brought the blessed Jesus to the accursed tree? Having so much done,

so much suffered for us, so much forgiven, shall we not love much! O!

let us love Him with all our hearts, and minds, and strength, and

glorify him in our souls and bodies, for they are his. Which leads me

to a second inference I shall draw from the foregoing discourse.

From hence we may learn the nature of true, justifying faith. Whoever

understands and preaches the truth, as it is in Jesus, must

acknowledge, that salvation is God's free gift, and that we are saved,

not by any or all the works of righteousness which we have done or can

do: no; we can neither wholly nor in part justify ourselves in the

light of God. The Lord Jesus Christ is our righteousness; and if we

are accepted with God, it must be only in and through the personal

righteousness, the active and passive obedience, of Jesus Christ his

beloved Son. This righteousness must be imputed, or counted over to

us, and applied by faith to our hearts, or else we can in no wise be

justified in God's sight: and that very moment a sinner is enabled to

lay hold on Christ's righteousness by faith, he is freely justified

from all his sins, and shall never enter into condemnation,

notwithstanding he was a fire-brand of hell before. Thus is was that

Abraham was justified before he did any good work: he was enabled to

believe on the Lord Christ; it was accounted to him for righteousness;

that is, Christ's righteousness was made over to him, and so accounted

his. This, this is the gospel; this is the only was of finding

acceptance with God: good works have nothing to do with our

justification in his sight. We are justified by faith alone, as saith

the article of our church; agreeable to which the apostle Paul says,

"By grace ye are saved, through faith; and that not of yourselves; it

is the gift of God." Notwithstanding, good works have their proper

place: they justify our faith, though not our persons; they follow it,

and evidence our justification in the sight of men. Hence it is that

the apostle James asks, was not Abraham justified by works? (alluding

no doubt to the story on which we have been discoursing) that is, did

he not prove he was in a justified state, because his faith was

productive of good works? This declarative justification in the sight

of men, is what is directly to be understood in the words of the text;

"Now know I, says God, that thou fearest me, since thou hast not

withheld thy son, thine only son from me." Not but that God knew it

before; but this is spoken in condescension to our weak capacities,

and plainly shows, that his offering up his son was accepted with God,

as an evidence of the sincerity of his faith, and for this, was left

on record to future ages. Hence then you may learn, whether you are

blessed with, and are sons and daughters of, faithful Abraham. You say

you believe; you talk of free grace and free justification: you do

well; the devils also believe and tremble. But has the faith, which

you pretend to, influenced your hearts, renewed your souls, and, like

Abraham's, worked by love? Are you affections, like his, set on things

above? Are you heavenly-minded, and like him, do you confess

yourselves strangers and pilgrims on the earth? In short, has your

faith enabled you to overcome the world, and strengthened you to give

up your Isaacs, your laughter, your most beloved lusts, friends,

pleasures, and profits for God? If so, take the comfort of it; for

justly may you say, "We know assuredly, that we do fear and love God,

or rather are loved of him." But if you are only talking believers,

have only a faith of the head, and never felt the power of it in your

hearts, however you may bolster yourselves up, and say, "We have

Abraham for our father, or Christ is our Savior," unless you get a

faith of the heart, a faith working by love, you shall never sit with

Abraham, Isaac, Jacob, or Jesus Christ, in the kingdom of heaven.

But I must draw one more inference, and with that I shall conclude.

Learn, O saints! From what has been said, to sit loose to all your

worldly comforts; and stand ready prepared to part with everything,

when God shall require it at your hand. Some of you perhaps may have

friends, who are to you as your own souls; and others may have

children, in whose lives your own lives are bound up: all I believe

have their Isaacs, their particular delights of some kind or other.

Labor, for Christ's sake, labor, ye sons and daughters of Abraham, to

resign them daily in affection to God, that, when he shall require you

really to sacrifice them, you may not confer with flesh and blood, any

more than the blessed patriarch now before us. And as for you that

have been in any measure tried like unto him, let his example

encourage and comfort you. Remember, Abraham your father was tried so

before you: think, O think of the happiness he now enjoys, and how he

is incessantly thanking God for tempting and trying him when here

below. Look up often by the eye of faith, and see him sitting with his

dearly beloved Issac in the world of spirits. Remember, it will be but

a little while, and you shall sit with them also, and tell one another

what God has done for your souls. There I hope to sit with you, and

hear this story of his offering up his Son from his own mouth, and to

praise the Lamb that sitteth upon the throne, for what he hath done

for all or souls, for ever and ever.

The Great Duty of Family Religion

Joshua 24:15 -- "As for me and my house, we will serve the Lord."

These words contain the holy resolution of pious Joshua, who having in

a most moving, affectionate discourse recounted to the Israelites what

great things God had done for them, in the verse immediately preceding

the text, comes to draw a proper inference from what he had been

delivering; and acquaints them, in the most pressing terms, that since

God had been so exceeding gracious unto them, they could do not less,

than out of gratitude for such uncommon favors and mercies, dedicate

both themselves and families to his service. "Now therefore, fear the

Lord, and serve him in sincerity and truth, and put away the Gods

which your fathers served on the other side of the flood." And by the

same engaging motive does the prophet Samuel afterwards enforce their

obedience to the commandments of God, 1 Sam. 12:24, "Only fear the

Lord, and serve him in truth, with all your heart; for consider how

great things he hath done for you." But then, that they might not

excuse themselves (as too many might be apt to do) by his giving them

a bad example, or think he was laying heavy burdens upon them, whilst

he himself touched them not with one of his fingers, he tells them in

the text, that whatever regard they might pay to the doctrine he had

been preaching, yet he (as all ministers ought to do) was resolved to

live up to and practice it himself: "Choose you therefore, whom you

will serve, whether the Gods which your fathers served, or the Gods of

the Amorites, in whose land ye dwell: but as for me and my house, we

will serve the Lord."

A resolution this, worthy of Joshua, and no less becoming, no less

necessary for every true son of Joshua, that is entrusted with the

care and government of a family in our day: and, if it was ever

seasonable for ministers to preach up, or people to put in practice

family-religion, it was never more so than in the present age; since

it is greatly to be feared, that out of those many households that

call themselves Christians, there are but few that serve God in their

respective families as they ought.

It is true indeed, visit our churches, and you may perhaps see

something of the form of godliness still subsisting amongst us; but

even that is scarcely to be met with in private houses. So that were

the blessed angels to come, as in the patriarchal age, and observe our

spiritual oeconomy [meaning not in dictionary, but

oecumenical=ecumenical, so oeconomy may be same as economy] at home,

would they not be tempted to say as Abraham to Abimilech, "Surely, the

fear of God is not in this place?" Gen. 20:11.

How such a general neglect of family-religion first began to

overspread the Christian world, is difficult to determine. As for the

primitive Christians, I am positive it was not so with them: No, they

had not so learned Christ, as falsely to imagine religion was to be

confined solely to their assemblies for public worship; but, on the

contrary, behaved with such piety and exemplary holiness in their

private families, that St. Paul often styles their house a church:

"Salute such a one, says he, and the church which is in his house."

And, I believe, we must for ever despair of seeing a primitive spirit

of piety revived in the world, till we are so happy as to see a

revival of primitive family religion; and persons unanimously

resolving with good old Joshua, in the words of the text, "As for me

and my house, we will serve the Lord."

From which words, I shall beg leave to insist on these three things.

I. First, That it is the duty of every governor of a family to take

care, that not only he himself, but also that those committed to his

charge, "serve the Lord."

II. Secondly, I shall endeavor to show after what manner a governor

and his household ought to serve the Lord. And,

III. Thirdly, I shall offer some motives, in order to excite all

governors, with their respective households, to serve the Lord in the

manner that shall be recommended.

And First, I am to show that it is the duty of every governor of a

family to take care, that not only he himself, but also that those

committed to his charge, should serve the Lord.

And this will appear, if we consider that every governor of a family

ought to look upon himself as obliged to act in three capacities as a

prophet, to instruct: as a priest, to pray for and with; as a king, to

govern, direct, and provide for them. It is true indeed, the latter of

these, their kingly office, they are not so frequently deficient in,

(nay in this they are generally too solicitous) but as for the two

former, their priestly and prophetic office, like Gallio, they care

for no such things. But however indifferent some governors may be

about it, they may be assured, that God will require a due discharge

of these offices at their hands. For if, as the apostle argues, "He

that does not provide for his own house," in temporal things, has

denied the faith, and is worse than an infidel;" to what greater

degree of apostasy must he have arrived, who takes no thought to

provide for the spiritual welfare of his family!

But farther, persons are generally very liberal of their invectives

against the clergy, and think they justly blame the conduct of that

minister who does not take heed to and watch over the flock, of which

the Holy Ghost has made him overseer: but may not every governor of a

family, be in a lower degree liable to the same censure, who takes no

thought for those souls that are committed too his charge? For every

house is as it were a little parish, every governor (as was before

observed) a priest, every family a flock; and if any of them perish

through the governor's neglect, their blood will God require at their

hands.

Was a minister to disregard teaching his people publicly, and from

house to house, and to excuse himself by saying, that he had enough to

do to work out his own salvation with fear and trembling, without

concerning himself with that of others; would you not be apt to think

such a minister, to be like the unjust judge, "One that neither feared

God, nor regarded man?" And yet, odious as such a character would be,

it is no worse than that governor of a family deserves, who thinks

himself obliged only to have his own soul, without paying any regard

to the souls of his household. For (as was above hinted) every house

is as it were a parish, and every master is concerned to secure, as

much as in him lies, the spiritual prosperity of every one under his

rood, as any minister whatever is obliged to look to the spiritual

welfare of every individual person under his charge.

What precedents men who neglect their duty in this particular, can

plead for such omission, I cannot tell. Doubtless not the example of

holy Job, who was so far from imagining that he had no concern, as

governor of a family, with any one's soul but his own, that the

scripture acquaints us, "When the days of his children's feasting were

gone about, that Job sent and sanctified them, and offered

burnt-offerings, according to the number of them all; for Job said, It

may be that my sons have sinned and cursed God in their hearts: thus

did Job continually." Nor can they plead the practice of good old

Joshua, whom, in the text, we find as much concerned for his

household's welfare, as his own. Nor lastly, that of Cornelius, who

feared God, not only himself, but with all his house: and were

Christians but of the same spirit of Job, Joshua, and the Gentile

centurion, they would act as Job, Joshua, and Cornelius did.

But alas! If this be the case, and all governors of families ought not

only to serve the Lord themselves, but likewise to see that their

respective households do so too; what will then become of those who

not only neglect serving God themselves, but also make it their

business to ridicule and scoff at any of their house that do? Who are

not content with "not entering into the kingdom of heaven themselves;

but shoe also that are willing to enter in, they hinder." Surely such

men are factors for the devil indeed. Surely their damnation

slumbereth not: for although God, is in his good providence, may

suffer such stumbling-blocks to be put in his children's way, and

suffer their greatest enemies to be those of their own households, for

a trial of their sincerity, and improvement of their faith; yet we

cannot but pronounce a woe against those masters by whom such offenses

come. For if those that only take care of their own souls, can

scarcely be saved, where will such monstrous profane and wicked

governors appear?

But hoping there are but few of this unhappy stamp, proceed we now to

the

Second thing proposed: To show after what manner a governor and his

household ought to serve the Lord.

1. And the first thing I shall mention, is reading the Word of God.

This is a duty incumbent on every private person. "Search the

scriptures, for in them ye think ye have eternal life," is a precept

given by our blessed Lord indifferently to all: but much more so,

ought every governor of a family to think it in a peculiar manner

spoken to himself, because (as hath been already proved) he ought to

look upon himself as a prophet, and therefore agreeably to such a

character, bound to instruct those under his charge in the knowledge

of the word of God.

This we find was the order God gave to his peculiar people Israel: for

thus speaks his representative Moses, Deut. 6:6-7, "These words," that

is, the scripture words, "which I command thee this day, shall be in

thy heart, and thou shalt teach them diligently unto thy children,"

that is, as it is generally explained, servants, as well as children,

"and shalt talk of them when thou sittest in thy house." From whence

we may infer, that the only reason, why so many neglect to read the

words of scripture diligently to their children is, because the words

of scripture are not in their hearts: for if they were, out of the

abundance of the heart their mouth would speak.

Besides, servants as well as children, are, for the generality, very

ignorant, and mere novices in the laws of God: and how shall they

know, unless some one teach them? And what more proper to teach them

by, than the lively oracles of God, "which are able to make them wise

unto salvation?" And who more proper to instruct them by these lively

oracles, than parents and masters, who (as hath been more than once

observed) are as much concerned to feed them with spiritual, as with

bodily bread, day by day.

But if these things be so, what a miserable condition are those

unhappy governors in, who are so far from feeding those committed to

their care with the sincere milk of the word, to the intent they may

grow thereby, that they neither search the scriptures themselves, nor

are careful to explain them to others? Such families must be in a

happy way indeed to do their Master's will, who take such prodigious

pains to know it! Would not one imagine that they had turned converts

to the Church of Rome, that they thought ignorance to be the mother of

devotion; and that those were to be condemned as heretics who read

their Bibles? And yet how few families are there amongst us, who do

not act after this unseemly manner! But shall I praise them in this? I

praise them not; Brethren, this thing ought not so to be.

2. Pass we on now to the second means whereby every governor and his

household ought to serve the Lord, Family-Prayer.

This is a duty, though as much neglected, yet as absolutely necessary

as the former. Reading is a good preparative for prayer, as prayer is

an excellent means to render reading effectual. And the reason why

every governor of a family should join both these exercises together,

is plain, because a governor of a family cannot perform his priestly

office (which we before observed hs is in some degree invested with)

without performing this duty of family prayer.

We find it therefore remarked, when mention is made of Can and Abel's

offering sacrifices, that they brought them. But to whom did they

bring them? Why, in all probability, to their father Adam, who, as

priest of the family, was to offer sacrifice in their names. And so

ought every spiritual son of the second Adam, who is entrusted with

the care of an household, to offer up the spiritual sacrifices of

supplications and thanksgivings, acceptable to God through Jesus

Christ, in the presence and name of all who wait upon, or eat meat at

his table.

Thus we read our blessed Lord behaved, when he tabernacled amongst us:

for it is said often, that he prayed with his twelve disciples, which

was then his little family. And he himself has promised a particular

blessing to joint supplications: "Wheresoever two or three are

gathered together in my name, there am I in the midst of them." And

again, "If two or three are agreed touching any thing they shall ask,

it shall be given them." Add to this, that we are commanded by the

Apostle to "pray always, with all manner of supplication," which

doubtless includes family prayer. And holy Joshua, when he set up the

good resolution in the text, that he and his household would serve the

Lord, certainly resolved to pray with his family, which is one of the

best testimonies they could give of their serving him.

Besides, there are no families but what have some common blessings, of

which they have been all partakers, to give thanks for; some common

crosses and afflictions, which they are to pray against; some common

sins, which they are all to lament and bewail: but how this can be

done, without joining together in one common act of humiliation,

supplication, and thanksgiving, is difficult to devise.

From all which considerations put together, it is evident, that family

prayer is a great and necessary duty; and consequently, those

governors that neglect it, are certainly without excuse. And it is

much to be feared, if they live without family prayer, they live

without God in the world.

And yet, such an hateful character as this is, it is to be feared,

that was God to send out an angel to destroy us, as he did once to

destroy the Egyptian first-born, and withal give him a commission, as

then, to spare no houses but where they saw the blood of the lintel,

sprinkled on the door-post, so now, to let no families escape, but

those that called upon him in morning and evening prayer; few would

remain unhurt by his avenging sword. Shall I term such families

Christians or heathens? Doubtless they deserve not the name of

Christians; and heathens will rise up in judgment against such profane

families of this generation: for they had always their household gods,

whom they worshipped and whose assistance they frequently invoked. And

a pretty pass those families surely are arrived at, who must be sent

to school to pagans. But will not the Lord be avenged on such profane

households as these? Will he not pour out his fury upon those that

call not upon his name?

3. But it is time for me to hasten to the third and last means I shall

recommend, whereby every governor ought with his household to serve

the Lord, catechizing and instructing their children and servants, and

bringing them up in the nurture and admonition of the Lord.

That this, as well as the two former, is a duty incumbent on every

governor of an house, appears from that famous encomium or

commendation God gives of Abraham: "I know that he will command his

children and his household after him, to keep the way of the Lord, to

do justice and judgment." And indeed scarce any thing is more

frequently pressed upon us in holy writ, than this duty of

catechizing. Thus, says God in a passage before cited, "Thou shalt

teach these words diligently unto thy children." And parents are

commanded in the New Testament, to "bring up their children in the

nurture and admonition of the Lord." The holy Psalmist acquaints us,

that one great end why God did such great wonders for his people, was,

"to the intent that when they grew up, they should show their

children, or servants, the same." And in Deut. 6 at the 20th and

following verses, God strictly commands his people to instruct their

children in the true nature of the ceremonial worship, when they

should inquire about it, as he supposed they would do, in time to

come. And if servants and children were to be instructed in the nature

of Jewish rites, much more ought they now to be initiated and grounded

in the doctrines and first principles of the gospel of Christ: not

only, because it is a revelation, which has brought life and

immortality to a fuller and clearer light, but also, because many

seducers are gone abroad into the world, who do their utmost endeavor

to destroy not only the superstructure, but likewise to sap the very

foundation of our most holy religion.

Would then the present generation have their posterity be true lovers

and honorers of God; masters and parents must take Solomon's good

advice, and train up and catechize their respective households in the

way wherein they should go.

I am aware but of one objection, that can, with any show of reason, be

urged against what has been advanced; which is, that such a procedure

as this will take up too much time, and hinder families too long from

their worldly business. But it is much to be questioned, whether

persons that start such an abjection, are not of the same hypocritical

spirit as the traitor Judas, who had indignation against devout Mary,

for being so profuse of her ointment, in anointing our blessed Lord,

and asked why it might not be sold for two hundred pence, and given to

the poor. For has God given us so much time to work for ourselves, and

shall we not allow some small pittance of it, morning and evening, to

be devoted to his more immediate worship and service? Have not people

read, that it is God who gives men power to get wealth, and therefore

that the best way to prosper in the world, is to secure his favor? And

has not our blessed Lord himself promised, that if we seek first the

kingdom of God and his righteousness, all outward necessaries shall be

added unto us?

Abraham, no doubt, was a man of as great business as such objectors

may be; but yet he would find time to command his household to serve

the Lord. Nay, David was a king, and consequently had a great deal of

business upon his hands; yet notwithstanding, he professes that he

would walk in his house with a perfect heart. And, to instance but one

more, holy Joshua was a person certainly engaged very much in temporal

affairs; and yet he solemnly declares before all Israel, that as for

him and his household, they would serve the Lord. And did persons but

redeem their time, as Abraham, David, or Joshua did, they would no

longer complain, that family duties kept them too long from the

business of the world.

III. But my Third and Last general head, under which I was to offer

some motives, in order to excite all governors, with their respective

households, to serve the Lord in the manner before recommended, I

hope, will serve instead of a thousand arguments, to prove the

weakness and folly of any such objection.

1. And the first motive I shall mention is the duty of gratitude,

which you that are governors of families owe to God. Your lot, every

one must confess, is cast in a fair ground: providence hath given you

a goodly heritage, above many of your fellow-creatures, and therefore,

bout of a principle of gratitude, you ought to endeavor, as much as in

you lies, to make every person of your respective households to call

upon him as long as they live: not to mention, that the authority,

with which God has invested you as parents and governors of families,

is a talent committed to your trust, and which you are bound to

improve to your Master's honor. In other things we find governors and

parents can exercise lordship over their children and servants

readily, and frequently enough can say to one, Go, and he goeth; and

to another, Come, and he cometh; to a third, Do this, and he doeth it.

And shall this power be so often employed in your own affairs, and

never exerted in the things of God? Be astonished, O heavens, at this!

Thus did not faithful Abraham; no, God says, that he knew Abraham

would command his servants and children after him. Thus did not

Joshua: no, he was resolved not only to walk with God himself, but to

improve his authority in making all about him do so too: "As for me

and my household, we will serve the Lord." Let us go and do likewise.

2. But Secondly, If gratitude to God will not, methinks love and pity

to your children should move you, with your respective families, to

serve the Lord.

Most people express a great fondness for their children: nay so great,

that very often their own lives are wrapped up in those of their

offspring. "Can a woman forget her sucking child, that she should not

have compassion on the son of her womb?" says God by his Prophet

Isaiah. He speaks of it as a monstrous thing, and scarce credible; but

the words immediately following, affirm it to be possible, "Yes, they

may forget" and experience also assures us they may. Father and mother

may both forsake their children: for what greater degree of

forgetfulness can they express towards them, than to neglect the

improvement of their better part, and not bring them up in the

knowledge and fear of God?

It is true indeed, parents seldom forget to provide for their

children's bodies, (though, it is to be feared, some men are so far

sunk beneath the beasts that perish, as to neglect even that) but then

how often do they forget, or rather, when do they remember, to secure

the salvation of their immortal souls? But is this their way of

expressing their fondness for the fruit of their bodies? Is this the

best testimony they can give of their affection to the darling of

their hearts? Then was Delilah fond of Samson, when she delivered him

up into the hands of the Philistines? Then were those ruffians well

affected to Daniel, when they threw him into a den of lions?

3. But Thirdly, If neither gratitude to God, nor love and pity to your

children, will prevail on you; yet let a principle of common honesty

and justice move you to set up the holy resolution in the text.

This is a principle which all men would be thought to act upon. But

certainly, if any may be truly censured for their injustice, none can

be more liable to such censure, than those who think themselves

injured if their servants withdraw themselves from their bodily work,

and yet they in return take no care of their inestimable souls. For is

it just that servants should spend their time and strength in their

master's service, and masters not at the same time give them what is

just and equal for their service?

It is true, some men may think they have done enough when they give

unto their servants food and raiment, and say, "Did not I bargain with

thee for so much a year?" But if they give them no other reward than

this, whet do they less for their very beasts? But are not servants

better than they? Doubtless they are: and however masters may put off

their convictions for the present, they will find a time will come,

when they shall know they ought to have given them some spiritual as

well as temporal wages; and the cry of those that have mowed down

their fields, will enter into the ears of the Lord of Sabaoth.

4. But Fourthly, If neither gratitude to God, pity to children, nor a

principle for common justice to servants, are sufficient to balance

all objections; yet let that darling, that prevailing motive of

self-interest turn the scale, and engage you with your respective

households to serve the Lord.

This weighs greatly with you in other matters: be then persuaded to

let it have a due and full influence on you in this: and if it has, if

you have but faith as a grain of mustard-seed, how can you avoid

believing, that promoting family-religion, will be the best means to

promote your own temporal, as well as eternal welfare? For "Godliness

has the promise of the life that now is, as well as that which is to

come."

Besides, you all, doubtless wish for honest servants, and pious

children: and to have them prove otherwise, would be as great a grief

to you, as it was to Elisha to have a treacherous Gehazi, or David to

be troubled with a rebellious Absolom. But how can it be expected they

should learn their duty, except those set over them, take care to

teach it to them? Is it not as reasonable to expect you should reap

where had not sewn, or gather where you had not strawed?

Did Christianity, indeed, give any countenance to children and

servants to disregard their parents and masters according to the

flesh, or represent their duty to them, as inconsistent with their

entire obedience to their father and master who is in heaven, there

might then be some pretense to neglect instructing them in the

principles of such a religion. But since the precepts of this pure and

undefiled religion, are all of them holy, just, and good; and the more

they are taught their duty to God, the better they will perform their

duties to you; methinks, to neglect the improvement of their souls,

out of a dread of spending too much time in religious duties, is

acting quite contrary to your own interest as well as duty.

5. Fifthly and Lastly, If neither gratitude to God, love to your

children, common justice to your servants, nor even that most

prevailing motive self-interest, will excite; yet let a consideration

of the terrors of the Lord persuade you to put in practice the pious

resolution in the text. Remember, the time will come, and that perhaps

very shortly, when we must all appear before the judgment-seat of

Christ; where we must give a solemn and strict account how we have had

our conversation, in our respective families in this world. How will

you endure to see your children and servants (who ought to be your joy

and crown of rejoicing in the day of our Lord Jesus Christ) coming out

as so many swift witnesses against you; cursing the father that begot

them, the womb that bare them, the paps which they have sucked, and

the day they ever entered into your houses? Think you not, the

damnation which men must endure for their own sins, will be

sufficient, that they need load themselves with the additional guilt

of being accessory to the damnation of others also? O consider this,

all ye that forget to serve the Lord with your respective households,

"lest he pluck you away, and there be none to deliver you!"

But God forbid, brethren, that any such evil should befall you: no,

rather will I hope, that you have been in some measure convinced by

what has been said of the great importance of family-religion; and

therefore are ready to cry out in the words immediately following the

text, "God forbid that we should forsake the Lord;" and again, ver.

21, "Nay, but we will (with our several households) serve the Lord."

And that there may be always such a heart in you, let me exhort all

governors of families, in the name of our Lord Jesus Christ, often to

reflect on the inestimable worth of their own souls, and the infinite

ransom, even the precious blood of Jesus Christ, which has been paid

down for them. Remember, I beseech you to remember, that you are

fallen creatures; that you are by nature lost and estranged from God;

and that you can never be restored to your primitive happiness, till

by being born again of the Holy Ghost, you arrive at your primitive

state of purity, have the image of God restamped upon your souls, and

are thereby made meet to be partakers of the inheritance with the

saints in light. Do, I say, but seriously and frequently reflect on,

and act as persons that believe such important truths, and you will no

more neglect your family's spiritual welfare than your own. No, the

love of God, which will then be shed abroad in your hearts, will

constrain you to do your utmost to preserve them: and the deep sense

of God's free grace in Christ Jesus, (which you will then have) in

calling you, will excite you to do your utmost to save others,

especially those of your own household. And though, after all your

pious endeavors, some may continue unreformed; yet you will have this

comfortable reflection to make, that you did what you could to make

your families religious: and therefore may rest assured of sitting

down in the kingdom of heaven, with Abraham, Joshua, and Cornelius,

and all the godly householders, who in their several generations shone

forth as so many lights in their respective households upon earth.

Amen.

Christ the Best Husband: Or an Earnest Invitation to Young Women to Come and

See Christ[120]2

This psalm is called the song of loves, the most pure and spiritual,

the most ear and delightful loves; namely, those which are between

Christ the beloved, and his church, which is his spouse; wherein is

set forth, first, the Lord Jesus Christ in regard of his majesty,

power, and divinity, his truth, meekness and equity: And then the

spouse is set forth, in regard of her ornaments, companions,

attendants and posterity; and both in regard of their comeliness and

beauty. After the description of Christ, an invitation to his

espousals, is given the children of men, called by the name of

daughter; and therefore, particularly applicable unto you, my dear

sisters, as being the daughters of men, yet not so as excluding the

sons of men.

I shall now, therefore, consider the words, as spoken to you in

particular, and containing this doctrine;

That the Lord Jesus Christ doth invite the daughters of men to be his

spouse; and is exceeding desirous of their beauty; who, forgetting

their people and father's house, do hearken, consider and incline to

his invitation, and join themselves to him in this relation.

I shall show,

I. How Christ doth espouse himself unto the children, but, more

especially, unto the daughters of men.

The Lord Jesus Christ, doth espouse himself unto the children of men,

in the world, but the public solemnization of the marriage, is

reserved until the last day; when his spouse shall be brought forth to

him, in white robes, and a raiment of perfect righteousness, more rich

and curious, my dear sisters, than any of your needle-work; and the

marriage feast will be kept in his Father's house, in heaven, when

they shall be received into the nearest and closest embraces of his

love. The marriage knot is tied here, in which are included four

things:

First; Mutual Choice,

Secondly, Mutual Affection,

Thirdly, Mutual Union,

Fourthly, Mutual Obligation.

First, my dear sisters, there is a mutual choice, which is not only in

Christ, as Mediator, but also by Christ as the eternal Son of God,

yea, God himself; notwithstanding all that the polite Arians and

Socinians say to the contrary. The Lord Jesus Christ, my dear sisters,

doth choose you merely by his free grace; it is freely of his own

mercy, that he brings you into the marriage covenant: You, who have so

grievously offended him, yet, the Lord Jesus Christ hath chosen you;

you did not, you would not have chosen him; but when once, my dear

sisters, he hath chosen you, then, and not till then, you make choice

of him for your Lord and Husband.

The Lord Jesus Christ when he first comes to you, finds you full of

sin and pollution; you are deformed, defiled, enslaved, poor,

miserable and wretched, very despicable and loathsome, by reason of

sin; and he maketh choice of you, not because of your holiness, nor of

your beauty, nor of your being qualified for them; no, the Lord Jesus

Christ puts these qualifications upon you, as may make you meet for

his embrace; and you are drawn to make choice of the Lord Jesus Christ

because he first chose you.

Secondly, In this espousal of yours, my dear sisters, there is a

mutual affection; this doth accompany the choice. Your hearts are

drawn out after Christ; your souls pant and long for him; you cannot

be at rest until you are engaged to this Jesus: You are ready to cry

out continually, none but Christ, none but Christ: this is the

language of your hearts, if you are truly sensible of your need of

him. The more acquaintance you have of this Lord Jesus, the more

pleased you are with your choice, and the more your affections are

drawn towards him. And where can you place your affections better than

upon that Jesus who shed his blood for your sakes? Surely he deserves

both your loves and affections: Go on, go on, my dear sisters, that

your affections may grow stronger and stronger.

Thirdly, There is not only mutual choice, and mutual affection, but

likewise mutual union: And here doth the marriage lie chiefly, in this

union; Christ and souls are contracted, and the knot is tied so fast,

that neither men on earth, how great soever they be, nor devils in

hell, though they should combine all their wrath and rage together,

still they cannot dissolve, they cannot untie it; no, my dear sisters,

it is indissolvable, for the union is, by the spirit, on Christ's

part, and by faith on yours: By the spirit, Christ doth lay hold on

you; and by faith, you do lay hold on him; and thus the match is made;

Christ becomes yours, his person, portion, and all his benefits are

yours; and you become Christ's, your persons, your hearts, and all

that you have is resigned up unto him, and O that they may be so more

and more.

Fourthly, There is a mutual obligation between Christ and his spouse.

Christ obliges himself to love you here, he will not, indeed he never

will leave you, he will protect you from the malice of the Pharisees

of this generation, he will provide for you in all difficulties; he

will live with you here, and at last he will take you to himself, to

live with him forever. And you are engaged to him to be loving, loyal,

faithful, obedient; and you are to stick close to him as long as you

live; and then you will find yourselves to be married to the best

advantage, both for soul and body, for time and for eternity.

II. Christ doth invite all of you to be his spouse.

And it on this account that he sends forth his ministers to preach. It

is this, that makes me thus come among you; that you would accept of

this invitation, to which, in the name of the Lord Jesus Christ, I do

call and entreat you to take him, on his own terms. He calls all of

you, my sisters, whether elder or younger, whether married or

unmarried, of higher degree, or of the meanest quality, the poorest

servants, yea, the rabble of this world, as the world calls you, who

are willing to be espoused unto the Lord Jesus Christ. I say, the poor

are as welcome to be Christ's spouse as those that are rich. He

regardeth not the rich more than the poor; he chose a mean virgin,

espoused to a carpenter, to be his mother; and he chooseth and calleth

all such to be his spouse; then be not discouraged at your being

despised in the world; for if you are but loved by Christ, and

espoused to him, it will be an over-sufficiency for all the trouble

that you have met with here.

III. Those who would be espoused unto Christ, must hearken, consider,

and incline to his invitation, and forget even their father's house.

Such as would be espoused unto Christ must hearken. "Hearken, O

daughter." Many amongst you, my sisters, stop their ears against the

calls of the gospel; they shut their ears like the deaf adder, which

will not hearken unto the voice of the charmer, though he charm never

so wisely. You will not hearken unto the invitations of Christ; you

can hearken unto the vanities of the world, and be delighted with the

espousals of the world, but never think or are delighted with the

espousals of Christ.

It was by the ear, that the temptation of sin was received by the

first man, when he departed from God; and by the ear, the invitation

to be Christ's spouse must be received, before the heart will be

opened to receive Jesus Christ in this conjugal relation.

If you would, my dear sisters, be espoused to Christ, you must

consider Christ's invitation. It is not a slight or bare hearing of

Christ's invitation, which will be of any service to you, or make up

the match between Christ and your souls; no, you must receive Christ

in the heart; you must consider the thing itself, the advantages of

it, the difference between Christ's invitations and the devil's

temptations, or any of the world's proffers.

Those who would be espoused to Christ, must be inclined to accept of

Christ's invitation. "Hearken, O daughter, consider and incline thine

ear." This is to incline your hearts: You must consent with your

wills; there must be a compliance to the motion of Christ, and you

must have desires after Christ, and then your hearts will say, "Lord,

let us be thy spouse, and be thou our beloved."

You must likewise forget your father's house. "Hearken, O daughter,

and consider, and forget thy father's house." You are not here to cast

off all affections unto natural relations; but you must forget all

relations, so as to be ready to forgo all their favor, when it

standeth in competition with that of the Lord Jesus Christ: and do not

let your carnal friends and relations hinder you from closing with,

and espousing the Lord Jesus. I earnestly beseech you to suffer the

loss of any thing, rather than to lose his favors; you must indeed

forget your own people, that is, you must forget all your evil customs

which you have learned in your father's house, and forsake all your

vain conversation, your reading of plays, novels, or romances; and you

must keep from learning to sing the songs of the drunkard; for Christ,

if you are his spouse, hath redeem you.

Such of you, my dear sisters, as are espoused to the Lord Jesus Christ

are very beautiful. I do not mean in respect of your bodies; you may

have less of external comeliness than others, in respect of your

bodies, but as to your souls you will exceed in beauty, not so much in

the eyes of man, as n the eyes of God; such have the most beautiful

image of God stamped upon them; none n the world beside them, have the

least spark of spiritual beauty. Such as are not married to Christ,

are unregenerated, they are not born again, nor brought from sin unto

God, which must be done before you be espoused to Christ.

And the Lord Jesus Christ desireth to see this beauty in his spouse,

for he cries out, "O my dove, thou are in the clefts of the rock, in

the secret places of the stairs, let me see thy countenance, let me

hear thy voice, for sweet is thy voice, and thy countenance is

comely." He calleth his spouse his love, being the dear object of his

love; and he admireth her loveliness; he repeats it twice in one

verse, "Behold thou art fair, my love, behold thou art fair." Thus you

see he describes their beauty. And then, my sisters, we have wonderful

expression of Christ to his spouse, "Thou hast ravished my heart, my

sister, my spouse, thou hast ravished my heart with one of thine eyes,

with one chain of thy neck." Thus you see how pleased the Lord Jesus

Christ is with his spouse; and will not you, therefore, be espoused

unto the Lord Jesus? I offer Jesus Christ to all of you; if you have

been never so notorious for sin, if you have been as great a harlot as

Mary Magdalen was, when once you are espoused to Christ, you shall be

forgiven. Therefore be not discouraged, at whatever slights and

contempts the world may pass upon you, but come and join yourselves to

the Lord Jesus Christ, and all your sins shall be washed away in his

blood; and when once you are espoused to Jesus, you are disjoined from

sin, you are born again. You are now, as it were, espoused unto sin;

sin is your husband, and you are too fond of it, but when once you are

married to Christ, when you are born again, then you may be said to

die unto sin; but till then, sin liveth in your affections; therefore,

my sisters, give sin its death-wound in your hearts; you have been

called by the word time after time, and it has had no effect upon you;

but when you are espoused unto the Lord Jesus Christ, then you will be

brought to him by his Spirit: You will then lay hold on him by faith,

his Spirit will draw you unto himself; he will make you to be willing

in the day of his power; he will give you faith in him. Faith is the

hand of the soul which layeth hold on Christ; therefore do not rest

contented till you have this grace of faith wrought in you with power;

do not be contented till you have received the Lord Jesus Christ.

Embrace Christ in the arms of your dearest love; then you love the

Lord Jesus Christ with sincerity, when you love and esteem him before

father, mother, or all the delights and pleasures of this life, but if

you do delight in any thing that this world can produce, more than in

the Lord Jesus Christ, you have not true love to him.

If you are espoused to Christ, you have acquaintance and converse with

him; you will endeavor to promote his interest, and advance his name

in the world; when others are going to the polite and fashionable

diversions of life, you will be laboring to bring honor to the Lord

Jesus Christ; you will commend your beloved above all other beloveds,

and endeavor to bring others into love to him. Can you, my dear

sisters, who are now assembled to worship God, show such evidence of

your espousals unto the Lord Jesus Christ? O! how joyful, how

comfortable an estate is this! Surely this is a marriage worth seeking

after; this is the only desirable marriage, and the Lord Jesus Christ

is the only lover that is worth seeking after.

Now, my dear sisters, I shall speak a few words to those of you who

have not yet espoused yourselves to the Lord Jesus. It is a great sin,

and surely you highly affront the Lord that bought you. It is likewise

your folly to refuse and neglect the gracious proffers of being the

spouse of Christ; hereby you forfeit all that love which he would

bestow upon you; hereby you choose rags before robes, dross before

gold, pebbles before jewels, built before a pardon, wounds before

healing, defilement before cleansing, deformity before comeliness,

trouble before peace, slavery before liberty, the service of the devil

before the service of Christ. Hereby you choose dishonor before a

crown, death before life, hell before heaven, eternal misery and

torment before everlasting joy and glory. And need there a further

evidence of your folly and madness, in refusing and neglecting Christ

to be your spouse.

My dear sisters, I should exceed the limits of your time, should I

particularize all the advantages which you would obtain by being

espoused to the Lord Jesus. This is your wisdom; they are foolish

virgins who refuse; but you are the wise virgins who have accepted of

the Lord Jesus Christ, and have disposed of yourselves to him; you

have made the wisest choice; and however the blind world may deem you

fools, and despise you as being methodically mad, yet you are wise in

the esteem of God, and will, one day, appear so in the esteem of them

that now despise you. It is your glory that you are espoused unto the

Lord Jesus; and therefore glory is your espousal; glory not in

yourselves, but in the Lord who hath thus freely and graciously

bestowed these favors upon you. It is your safety to be espoused unto

the Lord Jesus Christ, he will protect and defend you even from sin

and Satan, and eternal ruin; and therefore thus far you are safe; he

hath a regard for you in times of danger from men, and these times of

danger seem to be hastening; it is now arising as a black cloud no

bigger than a man's hand, and by and by it will overspread the

heavens, and when it is full it will burst; but if you are espoused to

Christ, you are safe.

Now, my dear sisters, I shall conclude with an earnest exhortation to

high and low, rich and poor, one with another, to be espoused unto

Christ.

Let me speak unto you, young women, who are not yet espoused unto

Christ, in an especial manner. It may be to satisfy your curiosity,

has brought many of you here; though, perhaps, this may be the time

when you shall be brought home to embrace the Lord Jesus, and be

espoused to him. And O, that I may persuade you, by his Spirit, to

espouse yourselves unto the Lord of life.

And if you are but brought to close with the Lord Jesus Christ, I

shall attain my end, and then both you and I shall rejoice that I

preached this sermon to you.

Come virgins, will you give me leave to be a suitor unto you, not in

my own name, but in the name of the Lord? O! that I may prevail with

you for your affections, and persuade you to give them unto Christ!

May I be instrumental of bringing your souls unto Christ! May I be

instrumental to join you and Christ together this day!

Be not coy (bashful, shy; showing reluctance to make a definite

commitment), as some of you possibly are in other loves: modesty and

the virgin blush may very well come you, when proposals of another

kind are made unto you; but here coyness is filly, and backwardness to

accept of this motion, is shame: you have ten thousand times more

reason to blush at the refusal of Christ for your beloved, than at the

acceptance; when otherwise the devil and sin would ravish your virgin

affections. Never had you a better motion made to you; never was such

a match proffered to you as this, of being matched and espoused unto

the Lord Jesus Christ.

Consider who the Lord Jesus is, whom you are invited to espouse

yourselves unto; he is the best husband; there is none comparable to

Jesus Christ.

Do you desire one that is great? He is of the highest dignity, he is

the glory of heaven, the darling of eternity, admired by angels,

dreaded by devils, and adored by saints. For you to be espoused to so

great a king, what honor will you have by this espousal?

Do you desire one that is rich? None is comparable to Christ, the

fullness of the earth belongs to him. If you be espoused to Christ,

you shall share in his unsearchable riches; you shall receive of his

fullness, even grace for grace here, and you shall hereafter be

admitted to glory, and shall live with this Jesus to all eternity.

Do you desire one that is wise? There is none comparable to Christ for

wisdom. His knowledge is infinite, and his wisdom is correspondent

thereto. And if you are espoused to Christ, he will guide and counsel

you, and make you wise unto salvation.

Do you desire one that is potent, who may defend you against your

enemies, and all the insults and reproaches of the Pharisees of this

generation? There is none that can equal Christ in power; for the Lord

Jesus Christ hath all power.

Do you desire one that is good? There is none like unto Christ in this

regard; others may have some goodness, but it is imperfect; Christ's

goodness is complete and perfect, he is full of goodness and in him

dwelleth no evil.

Do you desire one that is beautiful? His eyes are most sparkling, his

looks and glances of love are ravishing, his smiles are most

delightful and refreshing unto the soul: Christ is the most lovely

person of all others in the world.

Do you desire one that can love you? None can love you like Christ:

His love, my dear sisters, is incomprehensible; his love passeth all

other loves: The love of the Lord Jesus is first, without beginning;

his love is free without any motive; his love is great without any

measure; his love is constant without any change, and his love is

everlasting.

It was the love of the Lord Jesus Christ, my dear sisters, which

brought him down from heaven; and which veiled his divinity in a human

soul and body; for he is God over all blessed for ever: It was love

that made him subject to hunger, thirst and sorrow; he was humbled,

even unto death for you; for you who are espoused to him, he underwent

the painful, shameful and ignominious death of the cross: and can you,

my sisters, hear this, and not be concerned to think that the blessed

Jesus underwent all this for such sinful creatures as you and I are?

And when out of love he had finished the redemption on earth, as to

what was needful for satisfaction; it was his love that carried him

back to heaven, where he was before, that he might make application of

what he had purchased, that there he might make intercession for those

whom he had redeemed, and prepare a place for them, even glorious

mansions with himself, in the house not made with hands, which is

eternal in the heavens. It is out of love that he sendeth such tokens

to his people from heaven to earth, which he conveyeth through his

ordinances, by his Spirit unto them. Surely then none is so deserving

as the Lord Jesus Christ for you to espouse yourselves unto: if you be

espoused unto Christ he is yours, all that he is, all that he hath;

you shall have his heart, and share in the choicest expressions of his

dearest love.

The Lord Jesus Christ, my dear sisters, doth beseech you to be his

spouse. We ministers have a commission from the Lord Jesus Christ to

invite you, in his name, unto this very thing; and Christ's

invitations are real; general; frequent; earnest; free.

Christ's invitations of you, to be his spouse, are real: and as the

thing is real, so you, my dear sisters, are really invited unto it.

The Lord doth not mock and dissemble with you, as some pretending

lovers, who dissemble love unto virgins, until they have gained their

affections, and then falsely and basely relinquish them, never really

intending either to espouse, or marry them: but the Lord doth really

intend the thing, in his invitations of you; he never cast off any

whose consent and affections he had gained. Again,

Christ's invitations of you, my dear sisters, are general. All of you

are invited, none of you are excluded; all sorts of sinners are

invited; the most vile and abominable sinners, the most notorious

transgressors are invited to be Christ's spouse, and shall be as

welcome as any unto the embraces of his love.

Christ's invitations of you are frequent: Jesus Christ calls on you

frequently; he hath waited on you time after time, one year after

another; and he doth now invite you, by me this day, to come unto Him.

Do not slight this invitation, but receive it with joy and

thankfulness. Come, I beseech you, to this Jesus, who thus, invites

you to be his spouse. Again,

Christ's invitations to be his spouse are earnest: he doth call upon

you, and not only call, but call earnestly too; yea, he useth many

arguments with you; he will press you to come unto him; he is loth

(loathe) to take any denial from you: he knocks, and knocks hard at

the door of your hearts for entertainment; and surely you will not

deny the Lord of life and glory who died for you, and gave himself for

you: O my dear sisters, let this be the evening of your espousals to

the Lord Jesus Christ.

He invites you freely to be his spouse, for all his invitations are

free; he doth not expect a portion with you, as worldly lovers do; He

wants nothing of you: nay, you must have nothing, if you be espoused

unto the Lord Jesus Christ. If you be poor, miserable, blind, naked,

Jesus Christ will supply all these defects of his own free mercy; he

will fill and supply you with all things out of his treasury; he will

make you meet for himself; he will prepare you to live with him for

ever.

Consider, if you be once espoused unto Christ, if once joined in this

relation, you shall never be separated from him; neither men nor

devils shall be able to separate you: none, none, shall disjoin you;

and when death doth break all other bonds, it shall not break the

conjugal bond between you and Christ, but bring you unto the most full

and everlasting possession of your beloved.

And what do you now say, young women? Shall I have a grant for my

master, or be sent away with a repulse and refusal; no, I cannot carry

such a message to my master; I hope better things of you, my sisters,

and things which accompany salvation: methinks by this time ye should

begin to have a mind unto Jesus Christ; you look as if you did desire;

you hearken as if you would consent. What do you say? Shall the match

be made up this evening between Christ and your souls? O that I may be

instrumental in joining your hands, or rather your hearts together: O

that I may be instrumental to tie that knot, which never can be

unloosed.

Some marry in haste, and repent at leisure; but if you were once

espoused unto Jesus Christ, you would never repent; nothing would

grieve you, but that you were not joined to him sooner; and you would

not be disjoined again for all the world.

Shall this be the day of your espousals? Some of you have stayed a

long time; and will you defer any longer? If you will not now, perhaps

you may never have another opportunity; this may be the last time of

asking; and therefore it is dangerous to refuse; some of you are very

young, too young for other espousals; but none of you, by dear

sisters, are too young to be espoused unto the Lord Jesus Christ: in

other espousals, you must have the consent of your parents; but in

this you are at your own disposal; you may give, and ought to match

yourselves to Christ, whether parents do consent or not.

But if any of you should ask, what you must do that you may be

espoused unto Christ? You must be sensible of your need of being

espoused to him, and until you are sensible of your need of the Lord

Jesus Christ, you cannot be espoused to him: You must have desires

after this Jesus, and seek unto him for an interest in him, you must

cry nightly unto him to espouse you to himself; put off the filthiness

of sin and all its defilements; and then, my sisters, put on the white

raiment, and clean garments, which Christ hath provided for you, the

robes of his righteousness; in these garments you shall be beautiful;

and in these garments you shall be accepted: you must have the wedding

garment on; you must put off all your own good works, for they will be

but a means to keep you from Christ; no, you must come as not having

your own righteousness, which is of the law, but you must have the

righteousness of Christ. Therefore, come unto the Lord Jesus Christ,

and he will give it to you; he will not send you away without it.

Receive him upon his own terms, and he is yours forever: O devote

yourselves to him, soul and body, and all, to be his for ever; and

Christ will be yours and then happy, happy you, that ever you were

born! But if any of you die before this espousal unto the Lord Jesus

Christ, then woe, woe, unto you, that ever you had a being in life;

but if you go to Christ you shall be espoused unto the Lord Jesus:

though your sins have been never so great, yea, the blood of Christ

will cleanse you from them; the marriage covenant between Christ and

your souls will dissolve all your sins; you will then be weary of your

old ways, for all things will become new in your souls.

Now, my dear sisters, I shall conclude by just speaking a word or two

to those of you, who are already espoused unto the Lord Jesus Christ.

O admire, admire the rich and free grace, which hath brought you to

this relation: Is not this an instance of the greatest of love, that

you should be the spouse of the Lord Jesus Christ? You that had no

beauty, you that had no comeliness, that was full of sin, that He

should embrace such as you and I are; that we should be taken into the

embrace of this Lord Jesus. O infinite condescending kindness! O

amazing love! Reverence, reverence, I beseech you, this Lord Jesus

Christ.

He is you Lord, and you must reverence him, love and be faithful unto

him, be subject to him, and careful to please him in every thing;

endeavor to keep up a daily communion with him; look, long and prepare

for Christ's second appearance, when the nuptials between you shall be

solemnized, and you live with him in mansions of everlasting joys,

where you shall love and live with this king of glory for ever and

ever.

I know not how to conclude; methinks I could speak to you till

midnight, if it would bring you unto the Lord Jesus Christ, and make

you be espoused to him, for indeed, that will be the espousal which

will turn to the greatest advantage, as you will find by experience,

if you will but make the trial; and that you may do so, my prayers and

my constant endeavor shall be used.

I will, my dear sisters, spend and be spent for you, and by the

assistance of God, will persevere in this that I have begun; and as

many of you may have opportunity some evening in the week, without

breaking in on the business of life; I shall therefore, my sisters,

either be here, or where you shall be publicly acquainted with: I will

not mind being reproached or despised: the men of this world may use

what language the please; they may say I am a Methodist. Indeed, my

sisters, I am resolved, by the grace of God, to use all methods I can,

to pluck you from Satan, that you may be as brands plucked from the

burning fire: this shall be my method, which I hope will be the means

of effectually having your precious and immortal souls.

And if I am the instrument of this, I shall rejoice, yea, and I will

rejoice in spite of what men, or devils, can say or do to the

contrary: and may the Lord Jesus Christ direct, and assist me at all

times, to act what will be most for is glory, and the welfare of your

souls: and may you all say a hearty Amen thereto.

"Now the Lord Jesus Christ, who is God over all, blessed for ever,

assist and watch over you, keep you from all evil and sin here, and

present you before his Father faultless at the great day of account!

To this Lord Jesus Christ, the Father , and the blessed Spirit, three

persons and but one eternal and invisible God, be ascribed all honor,

power, glory, might, majesty and dominion, now, henceforth, and for

ever more. Amen, Amen."

"The grace of our Lord Jesus Christ, the love of God, and the

fellowship of the Holy Ghost be with you all, to comfort under, and

deliver you from tribulation; to preserve you to your respective place

of abode; and when there, to keep you in his fear, that you may live

to his glory; that to live may be Christ's, and to die by your eternal

gain; so that you may live with him through eternal ages, and sing

Hallelujahs to him for ever. Amen."

Britain's Mercies, and Britain's Duty[121]3

Psalm 55:45 -- "That they might observe his statutes and keep his

laws."

Men, brethren, and fathers, and all ye to whom I am about to preach

the kingdom of God, I suppose you need not be informed, that being

indispensably obliged to be absent on your late thanksgiving day, I

could not show my obedience to the governor's proclamation, as my own

inclination led me, or as might justly be expected from, and demanded

of me. But as the occasion of that day's thanksgiving is yet, and I

trust ever will be, fresh in our memory, I cannot think that a

discourse on that subject can even now be altogether unseasonable. I

take it for granted, further, that you need not be informed, that

among the various motives which are generally urged to enforce

obedience to the divine commands, that of love is the most powerful

and cogent. The terrors of the law ma affright and awe, but love

dissolves and melts the heart. "The love of Christ," says the great

apostle of the Gentiles, "constraineth us." Nay, love is so absolutely

necessary for those that name the name of Christ, that without it,

their obedience cannot truly be stiled evangelical, or be acceptable

in the sight of God. "Although, (says the apostle) I bestow all my

goods to feed the poor, and though I give my body to be burnt, and

have not charity," (i.e. unless unfeigned love to God, and to mankind

for his great name's sake, be the principle of such actions, howsoever

it may benefit others) it profiteth me nothing." This is the constant

language of the lively oracles of God. And, from them it is equally

plain, that nothing has a greater tendency to beget and excite such an

obediential love in us, than a serious and frequent consideration of

the manifold mercies we receive time after time from the bands of our

heavenly Father. The royal psalmist, who had the honor of being

stiled, "the man after God's own heart," had an abundant experience of

this. Hence it is, that whilst he is musing on the divine goodness,

the fire of divine love kindles in his soul; and, out of the abundance

of his heart, his mouth speaketh such grateful and ecstatic language

as this, "What shall I render unto the Lord for all his mercies? Bless

the Lord, O my soul, and all that is within me, bless his holy name."

And why? "who forgiveth all thine iniquities, who healeth all thy

diseases, who redeemeth thy life from destruction, who crowneth thee

with loving kindness and tender mercies." And when the same holy man

of God had a mind to stir up the people of the Jews to set about a

national reformation, as the most weighty and prevailing argument he

could make use of for that purpose, he lays before them, as it were,

in a draught, many national mercies, and distinguishing deliverances,

which have been conferred upon and wrought out for them, by the most

high God. The psalm to which the words of our text belong, is a

pregnant proof of this; it being a kind of epitome or compendium of

the whole Jewish history: at least it contains an enumeration of man

signal and extraordinary blessings the Israelites had received from

God, and also the improvement they were in duty bound to make of them,

"Observe his statues and keep his laws."

To run through all the particulars of the psalm, or draw a parallel

(which might with great ease and justice be done) between God's

dealings with us and the Israelites of old; To enumerate all the

national mercies bestowed upon, and remarkable deliverances wrought

out for the kingdoms of Great Britain and Ireland, from the infant

state of William the Norman to their present manhood, and more than

Augustan, under the auspicious reign of our rightful Sovereign King

George the second; howsoever pleasing and profitable it might be at

any other time, would, at this juncture, prove, if not an irksome, yet

an unreasonable undertaking.

The occasion of the late solemnity, I mean the suppression of a most

horrid and unnatural rebellion, will afford more than sufficient

matter for a discourse of this nature, and furnish us with abundant

motives to love and obey that glorious Jehovah, who giveth salvation

unto kings, and delivers his people from the hurtful sword.

Need I make an apology, before this auditory, if, in order to see the

greatness of our late deliverance, I should remind you of the many

unspeakable blessings which we have for a course of years enjoyed,

during the reign of his present Majesty, and the gentle, mile

administration under which we live? Without justly incurring the

censure of giving flattering titles, I believe all who have eyes to

see, and ears to hear, and are but a little acquainted with our public

affairs, must acknowledge, that we have one of the best of Kings. It

is now above nineteen years since he began to reign over us. And yet,

was he seated on a royal throne, and were all his subjects placed

before him, was he to address them as Samuel once addressed the

Israelites, "Behold here I am, old and gray-headed, witness against me

before the Lord, whose ox have I taken? Or whose ass have I taken? Or

whom have I defrauded? Whom have I oppressed?" They must, if they

would do him justice, make the same answer as was given to Samuel,

"Thou hast not defrauded us, nor oppressed us." What Tertulius, by way

of flattery, said to Felix, may with the strictest justice be applied

to our sovereign, "By thee we enjoy great quietness, and very worthy

deeds have been done unto our nation by thy providence." He has been

indeed Peter Patria, a father to our country, and though old and

gray-headed, has jeopardized his precious life for us in the high

places of the field. Nor has he less deserved the great and glorious

title, which the Lord promises, that kings should sustain in the

latter days, I mean, "a nursing father of the church." For not only

the Church of England, as by law established, but all denominations of

Christians whatsoever, have enjoyed their religious as well as civil

liberties. As there has been no authorized oppression in the state, so

there has been no publicly allowed persecution in the church. We

breathe indeed in free air? As free (if not better) both as to

temporals and spirituals, as any nation under heaven. Nor is the

prospect likely to terminate in his majesty's death, which I pray God

to defer. Our princesses are disposed of to Protestant powers. And we

have great reason to be assured, that the present heir apparent, and

his consort, are like minded with their royal father. And I cannot

help thinking, that it is a peculiar blessing vouchsafed us by the

King of kings, that his present Majesty has been continued so long

among us. For now, his immediate successor (though his present

situation obliges him, as it were, to lie dormant) has great and

glorious opportunities, which we have reason to think he daily

improves, of observing and weighing the national affairs, considering

the various steps and turns of government, and consequently of laying

in a large fund of experience, to make him a wise and great prince, if

ever God should call him to sway the British scepter. Happy art thou,

O England! Happy art thou, O America, who on every side art thus

highly favored!

But, alas! How soon would this happy scene have shifted, and a

melancholy gloomy prospect have succeeded in its room, had the revels

gained their point, and a popish abjured pretender been forced upon

the British throne! For, supposing his birth not to be spurious, (as

we have great reason to think it really was) what could we expect from

one, descended from a father, who, when Duke of York, put all Scotland

into confusion; and afterwards, when crowned King of England, for his

arbitrary and tyrannical government, both in church and state, was

justly obliged to abdicate the throne, by the assertors of British

liberty? Or, supposing the horrid plot, first hatched in hell, and

afterwards nursed at Rome, had taken place? Supposing, I say, the old

Pretender should have obtained the triple crown, and have transferred

his pretended title (as it is reported he has done) to his eldest son,

what was all this for, but that, by being advanced to the popedom, he

might rule both son and subjects with less control, and by their

united interest, keep the three kingdoms of England, Scotland, and

Ireland, in greater vassalage to the see of Rome? Ever since this

unnatural rebellion broke out, I have looked upon the young Pretender

as the phaeton (vehicle) of the present age. He is ambitiously and

presumptuously aiming to seat himself in the throne of our rightful

sovereign King George, which he is no more capable of keeping, than

Phaetan was to guide the chariot of the sun; and had he succeeded in

his attempt, like him, would only have set the world on fire. It is

true, to do him justice, he has deserved well of the Church of Rome,

and, in all probability, will hereafter be canonized amongst the noble

order of their fictitious saints. But, with what an iron rod we might

expect to have been bruised, had his troops been victorious, may

easily be gathered from these cruel orders said to be found in the

pockets of some of his officers, "Give no quarters to the Elector's

troops." Add to this, that there was great reason to suspect, that,

upon the first news of the success of the rebels, a general massacre

was intended. So that if the Lord had not been on our side, Great

Britain, not to say America, would, in a few weeks or months, have

been an Akeldama, a field of blood.

Besides, was a Popish pretender to rule over us, instead of being

represented by a free parliament, and governed by laws made by their

consent, as we now are; we should shortly have had only the shadow of

one, and it may be no parliament at all. This is the native product of

a Popish government, and what the unhappy family, from which this

young adventurer pretends he descended, has always aimed at. Arbitrary

principles he has sucked in with his mother's milk, and if he had been

so honest, instead of that immature motto upon his standard, Tandem

triumphant, only to have put, Sret pro ratient Vahmitat, he had given

us a short, but true portrait of the nature of his intended, but

blessed be God, now defeated reign. And why should I mention, that the

sinking of the national debt, or rending away the funded property of

the people, and the dissolution of the present happy union between the

two kingdoms, would have been the immediate consequences of his

success, as he himself declares in his second manifesto, dated from

Holy-read House? These are evils, and great ones too; but then they

are only evils of a temporary nature. They chiefly concern the body,

and must necessarily terminate in the grave.

But, alas! What an inundation of spiritual mischiefs, would soon have

overflowed the Church, and what unspeakable danger should we and our

posterity have been reduced to in respect to our better parts, our

precious and immortal souls? How soon would whole swarms of monks,

dominicans and friars, like so many locusts, have overspread and

plagued the nation; with what winged speed would foreign titular

bishops have posted over, in order to take possession of their

respective fees? How quickly would our universities have been filled

with youths who have been sent abroad by their Popish parents, in

order to drink in all the superstitions of the church of Rome? What a

speedy period would have been put to societies of all kinds, for

promoting Christian knowledge, and propagating the gospel in foreign

parts? How soon would have our pulpits have every where been filled

with these old antichristian doctrines, free-will, meriting by works,

transubstantiation, purgatory, works of supererogation,

passive-obedience, non-resistance, and all the other abominations of

the whore of Babylon? How soon would our Protestant charity schools in

England, Scotland and Ireland, have been pulled down, our Bibles

forcibly taken from us, and ignorance every where set up as the mother

of devotion? How soon should we have been deprived of that invaluable

blessing, liberty of conscience, and been obliged to commence (what

they falsely call) catholics, or submit to all the tortures which a

bigoted zeal, guided by the most cruel principles, could possibly

invent? How soon would that mother of harlots have made herself once

more drunk with the blood of the saints? And the whole tribe even of

free-thinkers themselves, been brought to this dilemma, either to die

martyrs for (although I never yet heard of one that did so) or,

contrary to all their most avowed principles, renounce their great

Diana, unassisted, unenlightened reason? But I must have done, lest

while I am speaking against antichrist, I should unawares fall myself,

and lead my hearers into an antichristian spirit. True and undefiled

religion will regulate our zeal, and teach us to treat even the man of

sin with no harsher language than that which the angel gave to his

grand employer Satan, "The Lord rebuke thee."

Glory be to God's great name! The Lord has rebuked him; and that too

at a time when we had little reason to expect such a blessing at God's

hands. My dear hearers, neither the present frame of my heart, nor the

occasion of your late solemn meeting, lead me to give you a detail of

our public vices. Though, alas! They are so many, so notorious, and

withal of such a crimson-dye, that a gospel minister would not be

altogether inexcusable, was he, even on such a joyful occasion, to

lift up his voice like a trumpet, to show the British nation their

transgression, and the people of America their sin. However, though I

would not cast a dismal shade upon the pleasing picture the cause of

our late rejoicings set before us; yet thus much may, and ought to be

said, that as God has not dealt so bountifully with any people as with

us, so no nation under heaven has dealt more ungratefully with Him. We

have been like Capernaum, lifted up to heaven in privileges, and for

the abuse of them, like her, have deserved to be thrust down into

hell. How well soever it may be with us, in respect to our civil and

ecclesiastical constitution, yet in regard to our morals, Isaiah's

description of the Jewish polity is too applicable, "The whole head is

sick, the whole heart is faint; from the crown of the head to the sole

of our feet, we are full of wounds and bruises, and putrifying sores."

We have, Jeshurun-like, waxed fat and kicked. We have played the

harlot against God, both in regard to principles and practices. "Our

gold is become dim, and our fine gold changed." We have crucified the

Son of God afresh, and put him to an open shame. Nay, Christ has been

wounded in the house of his friends. And every thing long ago seemed

to threaten an immediate storm. But, O the long-suffering and goodness

of God to us-ward! When all things seemed ripe for destruction, and

matters were come to such a crisis, that God's praying people began to

think, that though Noah, Daniel and Job, were living, they would only

deliver their own souls; yet then in the midst of judgment the Most

High remembered mercy, and when a popish enemy was breaking in upon us

like a flood, the Lord himself graciously lifted up a standard.

This to me does not seem to be one of the most unfavorable

circumstances which have attended this mighty deliverance; nor do I

think you will look upon it as a circumstance altogether unworthy your

observation. Had this cockatrice indeed been crushed in the egg, and

the young Pretender driven back upon his first arrival, it would

undoubtedly have been a great blessing. But not so great as that for

which you lately assembled to give God thanks; for then his Majesty

would not have had so good an opportunity of knowing his enemies, or

trying his friends. The British subjects would in a manner have lost

the fairest occasion that ever offered to express their loyalty and

gratitude to the rightful sovereign. France would not have been so

greatly humbled; nor such an effectual stop have been put, as we trust

there now is, to any such further Popish plot, to rob us of all that

is near and dear to us. "Out of the eater therefore hath come forth

meat, and out of the strong hath come forth sweetness." The

Pretender's eldest son is suffered not only to land in the North-West

Highlands in Scotland, but in a little while he becomes a great band.

This for a time is not believed, but treated as a thing altogether

incredible. The friends of the government in those parts, not for want

of loyalty, but of sufficient authority to take up arms, could not

resist him. He is permitted to pass on with his terrible banditti,

and, like the comet that was lately seen, spreads his baleful

influences all around him. He is likewise permitted to gain a

short-lived triumph by a victory over a body of our troops at

Prestan-Pans, and to take a temporary possession of the metropolis of

Scotland. Of this he makes his boast, and informs the public, that

"Providence had hitherto favored him with wonderful success, led him

in the way to victory, and to the capital of the ancient kingdom,

though he came without foreign aid." Nay, he is further permitted to

press into the very heart of England. But now the Almighty interposes.

Hitherto he was to go, and no further. Here were his malicious designs

to be staid. His troops of s sudden are driven back. Away they post to

the Highlands, and there they are suffered not only to increase, but

also to collect themselves into a large body, that having, as it were,

what Caligula once wished Rome had, but one neck, they might be cut

off with one blow.

This time, manner, and instruments of this victory, deserves our

notice. It was on a general fast-day, when the clergy and good people

of Scotland were lamenting the disloyalty of their persidious

countrymen, and, like Moses, lifting up their hands, that Amalek might

not prevail. The victory was total and decisive. Little blood was

spilt on the side of the Royalists. And, to crown all, Duke William,

his Majesty's youngest son, has the honor of first driving back, and

then defeating the rebel-army. A prince, who in his infancy and youth,

gave early proofs of an uncommon bravery and nobleness of mind; a

prince, whose courage has increased with his years. Who returned

wounded from the battle of Dettingen, behaved with surprising bravery

at Fontenoy, and now, by a conduct and magnanimity becoming the high

office he sustains, like his glorious predecessor the Prince of

Orange, has delivered three kingdoms from the dread of popish cruelty,

and arbitrary power. What renders it still more remarkable is, The day

on which his Highness gained this victory, was the day after his

birthday, when he was entering on the 26th year of his age; and when

Sullivan, one of the Pretender's privy-council, like another

Abitaphel, advised the rebels to give our soldiers battle, presuming

they were surfeited and over-charged with their yesterday's

rejoicings, and consequently unfit to make any great stand against

them. But, glory be to God, who catches the wise in their own

craftiness! His counsel, like Ahitaphel's, proves abortive. Both

General and soldiers were prepared to meet them. "God taught their

hands to war, and their fingers to fight," and brought the Duke, after

a deserved slaughter of some thousands of the rebels, with most of his

brave soldiers, victorious from the field.

If we then take a distinct view of this notable transaction, and trace

it in all the particular circumstances that have attended it, I

believe we must with one heart and voice confess, that if it be a

mercy for a state to be delivered from a worse than a Catiline's

conspiracy, or a church to be rescued from a hotter than a Dioclestan

persecution; if it be a mercy to be delivered from a religion that

turns plough-shares into swords, and pruning-hooks into spears, and

makes it meritorious to shed Protestant blood; if it be a mercy to

have all our present invaluable privileges, both in church and state

secured to us more than ever; if it be a mercy to have these great

things done for us, at a season, when for our crying sins, both church

and state justly deserved to be overturned; and if it be a mercy to

have all this brought about for us, under God, by one of the

blood-royal, a prince acting with an experience far above his years;

if any, or all of these are mercies, then have you lately commemorated

one of the greatest mercies that ever the glorious God vouchsafed to

the British nation.

And shall we not rejoice and give thanks? Should we refuse, would not

the stones cry out against us? Rejoice then we may and ought: but, O

let our rejoicing be in the Lord, and run in a religious channel.

This, we find, has been the practice of God's people in all ages. When

he was pleased, with a mighty hand, and out-stretched arm to lead the

Israelites through the Red Sea, as on dry ground, "Then sang Moses and

the children of Israel; and Miriam the prophetess, the sister of

Aaron, took a timbrel in her hand, and all the women went out after

her. And Miriam answered them, Sing ye to the Lord; for he hath

triumphed gloriously." When God subdued Jabin, the King of Canaan,

before the children of Israel, "then sang Deborah and Barak on that

day, saying, "Praise ye the Lord for the avenging of Israel." When the

ark was brought back out of the hands of the Philistines, David,

though a king, danced before it. And, to mention but one instance

more, which may serve as a general directory to us on this and

such-like occasions: when the great Head of the church had rescued his

people from the general massacre intended to be executed upon them by

a cruel and ambitious Haman, "Mordecai sent letters unto all the Jews

that were in all the provinces of the King Ahaserus, both nigh and

far, to establish among them, that they should keep the fourteenth day

of the month Adar, and the fifteenth day of the same yearly, as the

days wherein the Jews rested from their enemies, and the month which

was turned unto them from sorrow unto joy, and from mourning into a

good day: that they should make them days of feasting and joy, and of

sending portions one to another, and gifts to the poor." And why

should wee not to and do likewise?

And shall we not also, on such an occasion, express our gratitude to,

and make honorable mention of, those worthies who have signalized

themselves, and been ready to sacrifice both lives and fortunes at

this critical juncture?

This would be to act the part of those ungrateful Israelites, who are

branded in the book of God, for not showing kindness to the house of

"Jerub-Baal, namely Gideon, according to all the goodness which he

showed unto Israel." Even a Pharaoh could prefer a deserving Joseph,

Ahasuerus a Mordecai, and Nebuchadnezzar a Daniel, when made

instruments of signal service to themselves and people. "My heart,

says Deborah, is towards (i.e. I have a particular veneration and

regard for) the Governors of Israel that offered themselves willingly.

And blessed above women shall Jael the wife of Heber the Kenite be;

for she put her hand to the nail, and her right hand to the workman's

hammer, and with the hammer she smote Sisera, she smote off his head,

when she had pierced and stricken through his temples." And shall we

not say, "Blessed above men let his Royal Highness the Duke of

Cumberland be; for through his instrumentality, the great and glorious

Jehovah hath brought might things to pass?" Should not our hearts be

towards the worthy Archbishop of Tirk, the Royal Hunters, and those

other English heroes who offered themselves so willingly? Let the

names of Blakeney, Bland and Rea, and all those who waxed valiant in

fight on this important occasion, live for ever in the British annals.

And let the name of that great, that incomparable brave soldier of the

King, and a good soldier of Jesus Christ, Colonel Gardiner, (excuse me

if I here drop a tear; he was my intimate friend) let his name, I say,

be had in everlasting remembrance.

But, after all, is there not an infinitely greater debt of gratitude

and praise due from us, on this occasion, to Him that is higher than

the highest, even the King of kings and Lord of Lords, the blessed and

only Potentate? Is not his arm, his strong and mighty arm, (what

instruments soever may have been made use of) that hath brought us

this salvation? And may I not therefore address you, in the exulting

language of the beginning of this psalm, from which we have taken our

text? "O give thanks unto the Lord, call upon his name, make known his

deeds among the people. Sing unto Him; sing psalms unto him; talk ye

of all his wondrous works; glory ye in his holy name; remember his

marvelous work which he hath done."

But shall we put off our good and gracious benefactor with mere lip-

service? God forbid. Your worthy Governor has honored God in his late

excellent proclamation, and God will honor him. But shall our thanks

terminate with the day? No, in no wise. Our text reminds us of a more

noble sacrifice, and points out to us the great end the Almighty

Jehovah proposes, in bestowing such signal favors upon a people, "That

they should observe his statutes, and keep his laws."

This is the return we are all taught to pray, that we may make to the

Most High God, the Father of mercies, in the daily office or our

church, "That our hearts may be unfeignedly thankful, and that we may

show forth his praise, not only with our lips, but in our lives, by

giving up ourselves to his service, and by walking before him in

holiness and righteousness all our days." O that these words were the

real language of all the use them! O that these were in us such a

mind! How soon would our enemies then flee before us? And God, even

our own God, would yet give us more abundant blessings!

And why should not we "observe God's statutes, and keep his laws?"

Dare we say, that any of his commands are grievous? Is not Christ's

yoke, to a renewed soul, as far as renewed, easy; and his burden

comparatively light? May I not appeal to the most refined reasoner

whether the religion of Jesus Christ be not a social religion? Whether

the Moral Law, as explained by the Lord Jesus in the gospel, has not a

natural tendency to promote the present good and happiness of a whole

commonwealth, supposing they were obedient to them, as well as the

happiness of every individual? From when come wars and fighting

amongst us? From what fountain do all those evil, which the present

and past ages have groaned under, flow, but from a neglect of the laws

and statues of our great and all-wise law-giver Jesus of Nazareth?

Tell me, ye men of letters, whether Lycurgus or Solon, Pythagoras or

Plato, Aristotle, Seneca, Cicero, or all the ancient lawgivers and

heathen moralists, put them all together, ever published a system of

ethics, any way worthy to be compared with the glorious system laid

down in that much despised book, (to use Sir Richard Steel's

expression) emphatically called, the Scriptures? Is not the divine

image and superscription written upon every precept of the gospel? Do

they not shine with a native intrinsic luster? And, though many things

in them are above, yet, is there any thing contrary to the strictest

laws of right reason? Is not Jesus Christ, in scripture, stiled the

Word, the Logos, the Reason? And is not his service a reasonable

service? What if there be mysteries in his religion? Are they not

without all controversy great and glorious? Are they n9ot mysteries of

godliness, and worthy of that God who reveals them? Nay, is it not the

greatest mystery, that men, who pretend to reason, and call themselves

philosophers, who search into the arcana natura, and consequently find

a mystery in every blade of grass, should yet be so irrational as to

decry all mysteries in religion? Where is the scribe? Where is the

wise? Where is the disputer against the Christian revelation? Does not

every thing without and within us, conspire to prove its divine

original? And would not self-interest, if there was no other motive,

excite us to observe God's statutes, and keep his laws?

Besides, considered as a Protestant people, do we not lie under the

greatest obligations of any nation under heaven, to pay a cheerful,

unanimous, universal, persevering obedience to the divine commands.

The wonderful and surprising manner of God's bringing about a

Reformation, in the reign of King Henry the Eighth; his carrying it on

in the blessed reign of King Edward the Sixth; his delivering us out

of the bloody hands of Queen Mary, and destroying the Spanish

invincible armads, under her immediate Protestant successor Queen

Elizabeth, his discovery of the popish plot under King James; the

glorious revolution by King William, and, to come nearer to our own

times, his driving away four thousand five hundred Spaniards, from a

weak (though important) frontier colony, when they had, in a manner,

actually taken possession of it; his giving us Louisbourg, one of the

strongest fortresses of our enemies, contrary to all human

probability, but the other day, into our hands: these, I say, with the

victory which you have lately been commemorating, are such national

mercies, not to mention any more, as will render us utterly

inexcusable, if they do not produce a national Reformation, and incite

us all, with one heart, to keep God's statutes, and observe his laws.

Need I remind you further, in order to excite in you a greater

diligence to comply with the intent of the text, that though the

storm, in a great measure, is abated by his Royal Highness's late

success, yet we dare not say, it is altogether blown over?

The clouds may again return after the rain; and the few surviving

rebels (which I pray God avert) may yet be suffered to make head

against us. We are still engaged in a bloody, and, in all probability,

a tedious war, with two of the most inveterate enemies to the

interests of Great- Britain. And, though I cannot help thinking, that

their present intentions are so iniquitous, their conduct so

persidious, and their schemes so directly derogatory to the honor of

the Most High God, that he will certainly humble them in the end, yet,

as all things in this life happen alike to all, they may for a time,

be dreadful instruments of scourging us. If not, God has other arrows

in his quiver to smite us with, besides the French King, his Catholic

Majesty, or an abjured Pretender. Not only the sword, but plague,

pestilence, and famine, are under the divine command. Who knows but he

may say to them all, "Pass through these lands?" A fatal murrain has

lately swept away abundance of cattle at home and abroad. A like

epidemical disease may have a commission to seize our persons as well

as our beasts. Thus God dealt with the Egyptians: who dare say, he

will not deal so with us? Has he not already given some symptoms of

it? What great numbers upon the continent have been lately taken off

by the bloody-flux, small-pox, and yellow-fever? Who can tell what

further judgments are yet in store? However, this is certain, the rod

is yet hanging over us: and I believe it will be granted on all sides,

that if such various dispensations of mercy and judgment do not teach

the inhabitants of any land to learn righteousness, they will only

ripen them for a greater ruin. Give my leave, therefore, to dismiss

you at this time with that solemn awful warning and exhortation, with

which the venerable Samuel, on a public occasion, took leave of the

people of Israel: "Only fear the Lord, and serve him in truth, with

all your heart: for consider how great things he hath done for you.

But if ye shall still do wickedly, [I will not say as the Prophet did,

You shall be consumed; but] ye know not but you may provoke the Lord

Almighty to consume both you and your king." Which God of his infinite

mercy prevent, for the sake of Jesus Christ: to whom, with the Father,

and the Holy Ghost, three persons, but one God, be all honor and

glory, now and for evermore. Amen, Amen.

Thankfulness for Mercies Received, a Necessary Duty

Numberless marks does man bear in his soul, that he is fallen and

estranged from God; but nothing gives a greater proof thereof, than

that backwardness, which every one finds within himself, to the duty

of praise and thanksgiving.

When God placed the first man in paradise, his soul no doubt was so

filled with a sense of the riches of the divine love, that he was

continually employing that breath of life, which the Almighty had not

long before breathed into him, in blessing and magnifying that

all-bountiful, all gracious God, in whom he lived, moved, and had his

being.

And the brightest idea we can form of the angelical hierarchy above,

and the spirits of just men made perfect, is, that they are

continually standing round the throne of God, and cease not day and

night, saying, "Worthy art thou, O Lamb that wast slain, to receive

power and riches, and wisdom, and strength, and honor, and glory, and

blessing." Rev. 5:12.

That then, which was man's perfection when time first began, and will

be his employment when death is swallowed up in victory, and time

shall be no more, without controversy, is part of our perfection, and

ought to be our frequent exercise on earth: and I doubt not but those

blessed spirits, who are sent forth to minister to them who shall be

heirs of salvation, often stand astonished when they encamp around us,

or find our hearts so rarely enlarged, and our mouths so seldom

opened, to show forth the loving- kindness of the Lord, or to speak of

all his praise.

Matter for praise and adoration, can never be wanting to creatures

redeemed by the blood of the Son of God; and who have such continual

scenes of his infinite goodness presented to their view, that were

their souls duly affected with a sense of his universal love, they

could not but be continually calling on heaven and earth, men and

angels, to join with them in praising and blessing that "high and

lofty one, who inhabiteth eternity, who maketh his sun to shine on the

evil and on the good," and daily pours down his blessings on the whole

race of mankind.,

But few are arrived to such a degree of charity or love, as to rejoice

with those that do rejoice, and to be as thankful for other mercies,

as their own. This part of Christian perfection, though begun on

earth, will be consummated only in heaven; where our hearts will glow

with such fervent love towards God and one another, that every fresh

degree of glory communicated to our neighbor, will also communicate to

us a fresh topic of thankfulness and joy.

That which has the greatest tendency to excite the generality of

fallen men to praise and thanksgiving, is a sense of God's private

mercies, and particular benefits bestowed upon ourselves. For as these

come nearer our own hearts, so they must be more affecting: and as

they are peculiar proofs, whereby we may know, that God does in a more

especial manner favor us above others, so they cannot but sensibly

touch us; and if our hearts are not quite frozen, like coals of a

refiner's fire, they must melt us down into thankfulness and love. It

was a consideration of the distinguishing favor God had shown to his

chosen people Israel, and the frequent and remarkable deliverance

wrought by him in behalf of "hose who go down to the Sea in ships, and

occupy their business in great matters," that made the holy Psalmist

break out so frequently as he does in this psalm, into this moving,

pathetical exclamation, "that men would therefore praise the Lord for

his goodness, and declare the wonders that he doeth for the children

of men!"

His expressing himself in so fervent a manner, implies both the

importance and neglect of the duty. As when Moses in another occasion

cried out, "O that they were wise, that they understood this, that

they would practically consider their latter end!" Deut. 32:29.

I say, importance and neglect of the duty; for out of those man

thousands that receive blessings from the Lord, how few give thanks in

remembrance of his holiness? The account given us of the ungrateful

lepers, is but too lively a representation of the ingratitude of

mankind in general; who like them, when under any humbling providence,

can cry, "Jesus, Master, have mercy on us!" Luke 17:13. But when

healed of their sickness, or delivered from their distress, scarce one

in ten can be found "returning to give thanks to God."

And yet as common as this sin of ingratitude is, there is nothing we

ought more earnestly to pray against. For what is more absolutely

condemned in holy scripture than ingratitude? Or what more

peremptorily (absolutely, emphatically) required than the contrary

temper? Thus says the Apostle, "Rejoice evermore; in every thing give

thanks," 1 Thes. 5:16, 18. "Be careful for nothing; but in every thing

by prayer and supplication, with thanksgiving, let your requests be

made known unto God," Phil. 4:6.

On the contrary, the Apostle mentions it as one of the highest crimes

of the Gentiles, that they were not thankful. "Neither were they

thankful," Rom. 1:21. As also in another place, he numbers the

"unthankful," 2 Tim. 3:2 amongst those unholy, profane person, who are

to have their portion in the lake of fire and brimstone.

As for our sins, God puts them behind his back; but his mercies he

will have acknowledged, "There is virtue gone out of me," says Jesus

Christ, Luke 8:46 and the woman who was cured of her bloody issue,

must confess it. And we generally find, when God sent any remarkable

punishment upon a particular person, he reminded him of the favors he

had received, as so many aggravations of his ingratitude. Thus when

God was about to visit Eli's house, he thus expostulates with him by

his prophet: "Did I plainly appear unto the house of thy fathers, when

they were in Egypt, in Pharaoh's house? And did I choose him out of

all the tribes of Israel, to be my priest, to offer upon mine altar,

to burn incense, and to wear an ephod before me? Wherefore kick ye at

my sacrifice, and at mine offering, which I have commanded in my

habitation, and honorest thy sons above me; so make yourselves fat

with the chiefest of all the offerings of Israel my people? Wherefore

the Lord God of Israel saith, I said indeed, that thy house, and the

house of thy father, should walk before me for ever; but now the Lord

saith, Be it far from me, for them that honor me will I honor, and

they that despise me shall be lightly esteemed" 2 Sam. 2:27-30.

It was this and such like instances of God's severity against the

unthankful, that inclined me to choose the words of the text, as the

most proper subject I could discourse on at this time.

Four months, my good friends, we have now been upon the sea in this

ship, and "have occupied our business in the great waters." At God

Almighty's word, we have seen "the stormy wind arise, which hath

lifted up the waves thereof. We have been carried up to the heaven,

and down again to the deep, and some of our souls melted away because

of the trouble; but I trust we cried earnestly unto the Lord, and he

delivered us out of our distress. For he made the storm to cease; so

that the waves thereof were still. And now we are glad, because we are

at rest, for God hath brought us to the haven where we would be. O

that you would therefore praise the Lord for his goodness, and declare

the wonders that he hath done for us, the unworthiest of the sons of

men."

Thus Moses, thus Joshua behaved. For when they were about to take

their leave of the children of Israel, they recounted to them what

great things God had done for them, as the best arguments and motives

they could urge to engage them to obedience. And how can I copy after

better examples? What fitter, what more noble motives, to holiness and

purity of living, can I lay before you, than they did?

Indeed, I cannot say, that we have seen the "pillar of a cloud by day,

or a pillar of fire by night," going visibly before us to guide our

course; but this I can say, that the same God who was in that pillar

of a cloud, and pillar of fire, which departed not from the

Israelites, and who has made the sun to rule the day, and the moon to

rule the night, has, by his good providence, directed us in our right

way, or else the pilot had steered us in vain.

Neither can I say, That we have seen the "sun stand still," as the

children of Israel did in the days of Joshua. But surely God, during

part of our voyage, has caused it to withhold some of that heat, which

it usually sends forth in these warmer climates, or else it had not

failed, but some of you must have perished in the sickness that has

been, and does yet continue among us.

We have not seen the waters stand purposely on an heap, that we might

pass through, neither have we been pursued by Pharaoh and his host,

and delivered out of their hands; but we have been led through the sea

as through a wilderness, and were once remarkably preserved from being

run down by another ship; which had God permitted, the waters, in all

probability, would immediately have overwhelmed us, and like Pharaoh

and his host, we should have sunk, as stones, into the sea.

We may, indeed, atheist like, ascribe all these things to natural

causes, and say, "Our own skill and foresight has brought us hither in

safety." But as certainly as Jesus Christ, the angel of the covenant,

in the days of his flesh, walked upon the water, and said to his

sinking disciples, "Be not afraid, it is I," so surely has the same

everlasting I AM, "who decketh himself with light as with a garment,

who spreadeth out the heavens like a curtain, who claspeth the winds

in his fist, who holdeth the waters in the hollow of his hands," and

guided the wise men by a star in the east; so surely, I say, has he

spoken, and at his command the winds have blown us where we are not

arrived. For his providence ruleth all things; "Wind and storms obey

his word:" he saith to it at one time, Go, and it goeth; at another,

Come, and it cometh; and at a third time, Blow this way, and it

bloweth.

It is he, my brethren; and not we ourselves, that has of late sent us

such prosperous gales, and made us to ride, as it were, on the wings

of the wind, into the haven where we would be.

"O that you would therefore praise the Lord for his goodness," and by

your lives declare, that you are truly thankful for the wonders he had

shown to us; who are less than the least of the sons of men.

I say, declare it by your lives. For to give him thanks, barely with

your lips; while your hearts are far from him, is but a mock

sacrifice, nay, an abomination unto the Lord.

This was the end, the royal Psalmist says, God had in view, when he

showed such wonders, from time to time, to the people of Israel, "That

they might keep his statutes, and observe his laws," Psalm 105:44 and

this, my good friends, is the end God would have accomplished in us,

and the only return he desires us to make him, for all the benefits he

hath conferred upon us.

O then, let me beseech you, give to God your hearts, your whole

hearts; and suffer yourselves to be drawn by the cords of infinite

love, to honor and obey him.

Assure yourselves you can never serve a better master; for his service

is perfect freedom, his yoke, when worn a little while, is exceeding

easy, his burden light, and in keeping his commandments there is great

reward; love, peace, joy in the Holy Ghost here, and a crown of glory

that fadeth not away, hereafter.

You may, indeed, let other lords have dominion over you, and Satan may

promise to give you all the kingdoms of the world, and the glory of

them, if you will fall down and worship him; but he is a liar, and was

so from the beginning; he has not so much to give you, as you may

tread on with the soul of your foot; or could he give you the whole

world, yea, that could not make you happy without God. It is God

alone, my brethren, whose we are, in whose name I now speak, and who

has of late showed us such mercies in the deep, that can give solid

lasting happiness to your souls; and he for this reason only desires

your hearts, because without him you must be miserable.

Suffer me not then to go away without my errand; as it is the last

time I shall speak to you, let me not speak in vain; but let a sense

of the divine goodness lead you to repentance.

Even Saul, that abandoned wretch, when David showed him his skirt,

which he had cut off, when he might have also taken his life, was so

melted down with his kindness, that he lifted up his voice and wept.

And we must have hearts harder than Saul's, nay, harder than the

nether millstone, if a sense of God's late loving kindnesses,

notwithstanding he might so often have destroyed us, does not even

compel us to lay down our arms against him, and become his faithful

servants and soldiers unto our lives end.

If they have not this effect upon us, we shall, of all men, be most

miserable; for God is just, as well as merciful; and the more

blessings we have received here, the greater damnation, if we do not

improve them, shall we incur hereafter.

But God forbid that any of those should ever suffer the vengeance of

eternal fire, amongst whom, I have, for these four months, been

preaching the gospel of Christ; but yet thus must it be, if you do not

improve the divine mercies: and instead of your being my crown of

rejoicing in the day of our Lord Jesus Christ, I must appear as a

swift witness against you.

But, brethren, I am persuaded better things of you, and things that

accompany salvation, though I thus speak.

Blessed be God, some marks of a partial reformation at least, have

been visible amongst all you that are soldiers. And my weak, though

sincere endeavors, to build you up in the knowledge and fear of God,

have not been altogether in vain in the Lord.

Swearing, I hope is, in a great measure, abated with you; and God, I

trust, has blessed his late visitations, by making them the means of

awakening your consciences, to a more solicitous inquiry about the

things which belong to your everlasting peace.

Fulfill you then my joy, by continuing thus minded, and labor to go on

to perfection. For I shall have no greater pleasure than to see, or

hear, that you walk in the truth.

Consider, my good friends, you are now, as it were, entering on a new

world, where you will be surrounded with multitudes of heathens; and

if you take not heed to "have your conversation honest amongst them,"

and to "walk worthy of the holy vocation wherewith you are called,"

you will act the hellish part of Herod's soldiers over again; and

cause Christ's religion, as they did his person, to be had in derision

of those that are round about you.

Consider further, what peculiar privileges you have enjoyed, above

many others that are entering on the same land. They have had, as it

were, a famine of the word, but you have rather been in danger of

being surfeited with your spiritual manna. And, therefore, as more

instructions have been given you, so from you, men will most justly

expect the greater improvement in goodness.

Indeed, I cannot say, I have discharged my duty towards you as I

ought. No, I am sensible of many faults in my ministerial office, and

for which I have not failed, nor, I hope, ever shall fail, to humble

myself in secret before God. However, this I can say, that except a

few days that have been spent necessarily on other persons, whom God

immediately called me to write and minister unto, and the two last

weeks wherein I have been confined by sickness; all the while I have

been aboard, I have been either actually engaged in, or preparing

myself for instructing you. And though you are now to be committed to

the care of another (whose labors I heartily beseech God to bless

amongst you) yet I trust I shall, at all seasons, if need be,

willingly spend, and be spent, for the good of your souls, though the

more abundantly I love you, the less I should be loved.

As for your military affairs, I have nothing to do with them. Fear

God, and you must honor the King. Nor am I well acquainted with the

nature of that land which you are now come over to protect; only this

I may venture to affirm in the general, that you must necessarily

expect upon your arrival at a new colony, to meet with many

difficulties. But your very profession teaches you to endure hardship;

"be not, therefore, faint- hearted, but quit yourselves like men, and

be strong," Numb. 14. Be not like those cowardly persons, who were

affrighted at the report of the false spies, that came and said, that

there were people tall as the Anakims to be grappled with, but be ye

like unto Caleb and Joshua, all heart; and say, we will act valiantly,

for we shall be more than conquerors over all difficulties through

Jesus Christ that loved us. Above all things, my brethren, take heed,

and beware of murmuring, like the perverse Israelites, against those

that are set over you; and "learn, whatsoever state you shall be in,

therewith to be content," Phil. 4:11.

As I have spoken to you, I hope your wives also will suffer the word

of exhortation,

Your behavior on shipboard especially the first part of the voyage, I

choose to throw a cloak over; for to use them mildest terms, it was

not such as became the gospel of our Lord Jesus Christ. However, of

late, blessed be God, you have taken more heed to your ways, and some

of you have walked all the while, as became "women professing

godliness." Let those accept my hearty thanks, and permit me to

entreat you all in general, as you are all now married, to remember

the solemn vow you made at your entrance into the marriage state, and

see that you be subject to your own husbands, in every lawful thing:

Beg of God to keep the door of your lips, that you offend not with

your tongues; and walk in love, that your prayers be not hindered. You

that have children, let it be your chief concern to breed them up in

the nurture and admonition of the Lord. And live all of you so holy

and unblameable, that you may not so much as be suspected to be

unchaste; and as some of you have imitated Mary Magdalen in her sin,

strive to imitate her also in her repentance.

As for you, sailors, what shall I say? How shall I address myself to

you? How shall I do that which I so much long to do; touch your

hearts? Gratitude obliges me to wish thus well to you. For you have

often taught me many instructive lessons, and reminded me to put up

many prayers to God for you, that you might receive your spiritual

sight.

When I have seen you preparing for a storm, and reefing [could also be

reesing] your sails to guard against it; how have I wished that you

and I were as careful to avoid that storm of God's wrath, which will

certainly, without repentance, quickly overtake us? When I have

observed you catch at ever fair gale, how I secretly cried, O that we

were as careful to know the things that belong to our peace, before

they are forever hid from our eyes! And when I have taken notice, how

steadily you eyed your compass in order to steer aright, how have I

wished, that we as steadily eyed the word of God, which alone can

preserve us from "making shipwreck of faith, and a good conscience!"

In short, there is scarce anything you do, which has not been a lesson

of instruction to me; and, therefore, it would me ungrateful in me,

did I not take this opportunity of exhorting you in the name of our

Lord Jesus Christ, to be as wise in the things which concern you soul,

as I have observed you to be in the affairs belonging to your ship.

I am sensible, that the sea is reckoned but an ill school to learn

Christ in: and to see a devout sailor, is esteemed an uncommon a

thing, as to see a Saul amongst the prophets. But whence this

wondering? Whence this looking upon a godly sailor, as a man to be

wondered at, as a speckled bird in the creation? I am sure, for the

little time I have come in and out amongst you, and as far as I can

judge from the little experience I have had of things, I scarce know

any way of life, that is capable of greater improvements than yours.

The continual danger you are in of being overwhelmed by the great

waters; the many opportunities you have of beholding God's wonders in

the deep; the happy retirement you enjoy from worldly temptations; and

the daily occasions that are offered you, to endure hardships, are

such noble means of promoting the spiritual life, that were your

hearts bent towards God, you would account it your happiest, that his

providence has called you, to "go down to the sea in ships, and to

occupy your business in the great waters."

The royal Psalmist knew this, and, therefore, in the words of the

text, calls more especially on men of your employ, to "praise the Lord

for his goodness, and declare the wonders he doeth for the children of

men."

And O that you would be wise in time, and hearken to his voice today,

"whilst it is called to-day!" For ye yourselves know how little is to

be done on a sick bed. God has, in an especial manner, of late,

invited you to repentance: two of your crew he has taken off by death,

and most of you he has mercifully visited with a grievous sickness.

The terrors of the Lord have been upon you, and when burnt with a

scorching fever, some of you have cried out, "What shall w do to be

saved?" Remember then the resolutions you made, when you thought God

was about to take away your souls; and see that according to your

promises, you show forth your thankfulness, not only with your lips,

but in your lives. For though God may bear long, he will not forbear

always; and if these signal mercies and judgments do not lead you to

repentance, assure yourselves there will at last come a fiery tempest,

from the presence of the Lord, which will sweep away you, and all

other adversaries of God.

I am positive, neither you nor the soldiers have wanted, nor will want

any manner of encouragement to piety and holiness of living, from

those two persons who have here the government over you; for they have

been such helps to me in my ministry, and have so readily concurred in

every thing for your good, that they may justly demand a public

acknowledgment of thanks both from you and me.

Permit me, my honored friends, in the name of both classes of your

people, to return you hearty thanks for the ears and tenderness you

have expressed for the welfare of their better parts.

As for the private favors you have shown to my person, I hope so deep

a sense of them is imprinted on my heart, that I shall plead them

before God in prayer, as long as I live.

But I have still stronger obligations to intercede in your behalf. For

God, ever adored be his free grace in Christ Jesus! Has set his seal

to my ministry in your hearts. Some distant pangs of the new birth I

have observed to come upon you; and God forbid that I should sin

against the Lord, by ceasing to pray, that the good work begun in your

souls, may be carried on till the day of our Lord Jesus Christ.

The time of our departure from each other is not at hand, and you are

going out into a world of temptations. But though absent in body, let

us be present with each other in spirit; and God, I trust, will enable

you to be singularly good, to be ready to be accounted fools for

Christ's sake; and then we shall meet never to part again in the

kingdom of our Father which is in heaven.

To you, my companions and familiar friends, who came over with me to

sojourn in a strange land, do I in the next place address myself. For

you I especially fear, as well as for myself, because as we take sweet

counsel together oftner than others, and as you are let into a more

intimate friendship with me in private life, the eyes of all men will

be upon you to note even the minutest miscarriage; and, therefore, it

highly concerns you to "walk circumspectly towards those that are

without," I hope, that nothing but a single eye to God's glory and the

salvation of your own souls, brought you from your native country.

Remember than the end of your coming hither, and you can never do

amiss. Be patterns of industry, as well as of piety, to those who

shall be around you; and above all things let us have such fervent

charity amongst ourselves, that it may be said of us, as of the

primitive Christians, "See how the Christians love one another."

And now I have been speaking to others particularly, I have one

general request to make to all, and that with reference to myself.

You have heard, my dear friends, how I have been exhorting every one

of you to show forth your thankfulness for the divine goodness, not

only with your lips, but in your lives. But "physician heal thyself,"

may justly be retorted on me. For (without any false pretenses to

humility) I find my own heart so little inclined to this duty of

thanksgiving for the benefits I have received, that I had need fear

sharing Hezekiah's fate, who because he was lifted up by, and not

thankful enough for, the great things God had done for him, was given

up a prey to the pride of his own heart.

I need, therefore, and beg your most importunate petitions at the

throne of grace, that no such evil may befall me; that the more Go

exalts me, the more I may debase myself; and that after I have

preached to others, I myself may not be cast away.

And now, brethren, into God's hands I commend your spirits, who, I

trust, through his infinite mercies in Christ Jesus, will preserve you

blameless, till his second coming to judge the world.

Excuse my detaining you for long; perhaps it is the last time I shall

speak to you: my heart is full, and out of the abundance of it, I

could continue my discourse until midnight. But I must away to your

new world; may God give you new hearts, and enable you to put in

practice what you have heard from time to time, to by your duty, and I

need not wish you anything better. For then God will so bless you,

that "you will build you cities to dwell in; then will you sow your

lands and plant vineyards, which will yield you fruits of increase,"

Psalm 107:37. "Then your oxen shall be strong to labor, there shall be

no leading into captivity, and no complaining in your streets; then

shall your sons grow up as the young plants, and your daughters be as

the polished corners of the temple: then shall your garners be full

and plenteous with all manner of store, and your sheep bring forth

thousands, and ten thousands in your streets," Psalm 144 In short,

then shall the Lord be your God; and as surely as he has now brought

us to this haven, where we would be, so surely, after we have past

through the storms and tempests of this troublesome world, will he

bring us to the haven of eternal rest, where we shall have nothing to

do, but to praise him for ever for his goodness, and declare, in

never-ceasing songs of praise, the wonders he has done for us, and all

the other sons of men.

"To which blessed rest, God of his infinite mercy bring us all,

through Jesus Christ our Lord! To whom with the Father and Holy Ghost

be all honor and glory, might, majesty, and dominion, now, henceforth,

and forevermore. Amen, Amen."

The Necessity and Benefits of Religious Society

Eccles. 4:9-12 -- "Two are better than one, because they have a good

reward for their labor. For if they fall, the one will lift up his

fellow: but woe be to him that is alone when he falleth; for he hath

not another to help him up. Again, if two lie together, then they have

heat; but how can one be warm alone? And if one prevail against him,

two shall withstand him; and a threefold cord is not quickly broken.

Among the many reasons assignable for the sad decay of true

Christianity, perhaps the neglecting to assemble ourselves together,

in religious societies, may not be one of the least. That I may

therefore do my endeavor towards promoting so excellent a means of

piety, I have selected a passage of scripture drawn from the

experience of the wisest of men, which being a little enlarged on and

illustrated, will fully answer my present design; being to show, in

the best manner I can, the necessity and benefits of society in

general, and of religious society in particular.

"Two are better than one, &c."

From which words I shall take occasion to prove,

First, The truth of the wise man's assertion, "Two are better than

one," and that in reference to society in general, and religious

society in particular.

Secondly, To assign some reasons why two are better than one,

especially as to the last particular. 1. Because men can raise up one

another when they chance to slip: "For if they fall, the one will lift

up his fellow." 2. Because they can impart heat to each other: "Again,

if tow lie together, then they have heat, but how can one be warm

alone?" 3. Because they can secure each other from those that do

oppose them: "And if one prevail against him, two shall withstand him;

and a threefold cord is not quickly broken." From hence,

Thirdly, I shall take occasion to show the duty incumbent on every

member of a religious society.

And Fourthly, I shall draw an inference or two from what may be said;

and then conclude with a word or two of exhortation.

First, I am to prove the truth of the wise man's assertion, that "two

are better than one," and that in reference to society in general, and

religious societies in particular.

And how can this be done better, than by showing that it is absolutely

necessary for the welfare both of the bodies and souls of men? Indeed,

if we look upon man as he came out of the hands of his Maker, we

imagine him to be perfect, entire, lacking nothing. But God, whose

thoughts are not as our thoughts, saw something still wanting to make

Adam happy. And what was that? Why, and help meet for him. For thus

speaketh the scripture: "And the Lord God said, It is not good that

the man should be alone, I will make an help meet for him."

Observe, God said, "It is not good," thereby implying that the

creation would have been imperfect, in some sort, unless an help was

found out meet for Adam. And if this was the case of man before the

fall; if an help was meet for him in a state of perfection; surely

since the fall, when we come naked and helpless out of our mother's

womb, when our wants increase with our years, and we can scarcely

subsist a day without the mutual assistance of each other, well may we

say, "It is not good for man to be alone."

Society then, we see, is absolutely necessary in respect to our bodily

and personal wants. If we carry our view farther, and consider mankind

as divided into different cities, countries, and nations, the

necessity of it will appear yet more evident. For how can communities

be kept up, or commerce carried on, without society? Certainly not at

all, since providence seems wisely to have assigned a particular

product to almost each particular country, on purpose, as it were, to

oblige us to be social; and hath so admirably mingled the parts of the

whole body of mankind together, "that the eye cannot say to the hand,

I have no need of thee; nor again, the hand to the foot, I have no

need of thee."

Many other instances might be given of the necessity of society, in

reference to our bodily, personal, and national wants. But what are

all these when weighed in the balance of the sanctuary, in comparison

of the infinite greater need of it, with respect to the soul? It was

chiefly in regard to this better part, no doubt, that God said, "It is

not good for the man to be alone." For, let us suppose Adam to be as

happy as may be, placed as the Lord of the creation in the paradise of

God, and spending all his hours in adoring and praising the blessed

Author of his being; yet as his soul was the very copy of the divine

nature, whose peculiar property it is to be communicative, without the

divine all sufficiency he could not be completely happy, because he

was alone and incommunicative, nor even content in paradise, for want

of a partner in his joys. God knew this, and therefore said, "It is

not good that the man shall be alone, I will make a help meet for

him." And though this proved a fatal means of his falling; yet that

was not owing to any natural consequence of society; but partly to

that cursed apostate, who craftily lies in wait to deceive; partly to

Adam's own folly, in rather choosing to be miserable with one he

loved, than trust in God to raise him up another spouse.

If we reflect indeed on that familiar intercourse, our first parent

could carry on with heaven, in a state of innocence, we shall be apt

to think he had as little need of society, as to his soul, as before

we supposed him to have, in respect to his body. But yet, as God and

the holy angels were so far above him on the one hand, and the beasts

so far beneath him on the other, there was nothing like having one to

converse with, who was "bone of his bone, and flesh of his flesh."

Man, then, could not be fully happy, we see, even in paradise, without

a companion of his own species, much less now he is driven out. For,

let us view him a little in his natural estate now, since the fall, as

"having his understanding darkened, his mind alienated from the life

of God;" as no more able to see his way wherein he should go, than a

blind man to describe the sun: that notwithstanding this, he must

receive his sight ere he can see God: and that if he never sees him,

he never can be happy. Let us view him in this light (or rather than

darkness) and deny the necessity of society if we can. A divine

revelation we find is absolutely necessary, we being by nature as

unable to know, as we are to do our duty. And how shall we learn

except one teach us? But was God to do this himself, how should we,

but with Moses, exceedingly quake and fear? Nor would the ministry of

angels in this affair, be without too much terror. It is necessary,

therefore (at least God's dealing with us hath showed it to be so)

that we should be drawn with the cords of a man. And that a divine

revelation being granted, we should use one another's assistance,

under God, to instruct each other in the knowledge, and to exhort one

another to the practice of those things which belong to our

everlasting peace. This is undoubtedly the great end of society

intended by God since the fall, and a strong argument it is, why "two

are better than one," and why we should "not forsake the assembling

ourselves together."

But further, let us consider ourselves as Christians, as having this

natural veil, in some measure, taken off from our eyes by the

assistance of God's Holy Spirit, and so enabled to see what he

requires of us. Let us suppose ourselves in some degree to have tasted

the good word of life, and to have felt the powers of the world to

come, influencing and molding our souls into a religious frame: to be

fully and heartily convinced that we are soldiers lifted under the

banner of Christ, and to have proclaimed open war at our baptism,

against the world, the flesh, and the devil; and have, perhaps,

frequently renewed our obligations so to do, by partaking of the

Lord's supper: that we are surrounded with millions of foes without,

and infected with a legion of enemies within: that we are commanded to

shine as lights in the world, in the midst of a crooked and perverse

generation: that we are traveling to a long eternity, and need all

imaginable helps to show, and encourage us in our way thither. Let us,

I say, reflect on all this, and then how shall each of us cry out,

brethren, what a necessary thing it is to meet together in religious

societies?

The primitive Christians were fully sensible of this, and therefore we

find them continually keeping up communion with each other: for what

says the scripture? They continued steadfastly in the apostle's

doctrine and fellowship, Acts 2:42. Peter and John were no sooner

dismissed by the great council, than they haste away to their

companions. "And being set at liberty they came to their own, and told

them all these things which the high priest had said unto them," Acts

4:23. Paul, as soon as converted, "tarried three days with the

disciples that were at Damascus." Acts 9:19. And Peter afterwards,

when released from prison, immediately goes to the house of Mary,

where there were "great multitudes assembled, praying," Acts 12:12.

And it is reported of the Christians in after ages, that they used to

assemble together before day-light, to sing a psalm to Christ as God.

So precious was the Communion of Saints in those days.

If it be asked, what advantages we shall reap from such a procedure

now? I answer, much every way. "Two are better than one, because they

have a good reward for their labor: for if they fall, the one will

lift up his fellow; but woe be to him that is alone when he falleth,

for he hath not another to help him up. Again, if two lie together,

then they have heat; but how can one be warm alone? And if one prevail

against him, two shall withstand him; and a threefold cord is not

quickly broken."

Which directly leads me to my Second general head, under which I was

to assign some reasons why "two are better than one," especially in

Religious Society.

1. As man in his present condition cannot always stand upright, but by

reason of the frailty of his nature cannot but fall; one eminent

reason why two are better than one, or, in other words, one great

advantage of religious society is, "That when they fall, the one will

lift up his fellow."

And an excellent reason this, indeed! For alas! When we reflect how

prone we are to be drawn into error in our judgments, and into vice in

our practice; and how unable, at least how very unwilling, to espy or

correct our own miscarriages; when we consider how apt the world is to

flatter us in our faults, and how few there are so kind as to tell us

the truth; what an inestimable privilege must it be to have a set of

true, judicious, hearty friends about us, continually watching over

our souls, to inform us where we have fallen, and to warn us that we

fall not again for the future. Surely it is such a privilege, that (to

use the words of an eminent Christian) we shall never know the value

thereof, till we come to glory.

But this is not all; for supposing that we could always stand upright,

yet whosoever reflects on the difficulties of religion in general, and

his own propensity to lukewarmness and indifference in particular,

will find that he must be zealous as well as steady, if ever he

expects to enter the kingdom of heaven. Here, then, the wise man

points out to us another excellent reason why two are better than one.

"Again, if two lie together, then they have heat; but how can one be

warm alone?" Which was the next thing to be considered.

2. A Second reason why two are better than one, is because they can

impart heat to each other.

It is an observation no less true than common, that kindled coals, if

placed asunder, soon go out, but if heaped together, quicken and

enliven each other, and afford a lasting heat. The same will hold good

in the case now before us. If Christians kindled by the grace of God,

unite, they will quicken and enliven each other; but if they separate

and keep asunder, no marvel if they soon grow cool or tepid. If two

are three meet together in Christ's name, they will have heat: but how

can one be warm alone?

Observe, "How can one be warm alone?" The wise man's expressing

himself by way of question, implies an impossibility, at least a very

great difficulty, to be warm in religion without company, where it may

be had. Behold here, then, another excellent benefit flowing from

religious society; it will keep us zealous, as well as steady, in the

way of godliness.

But to illustrate this a little farther by a comparison or two. Let us

look upon ourselves (as was above hinted) as soldiers listed under

Christ's banner; as going out with "ten thousand, to meet one that

cometh against us with twenty thousand;" as persons that are to

"wrestle not only with flesh and blood, but against principalities,

against powers, and spiritual wickednesses in high places." And then

tell me, all ye that fear God, if it be not an invaluable privilege to

have a company of fellow soldiers continually about us, animating and

exhorting each other to stand our ground, to keep our ranks, and

manfully to follow the captain of our salvation, though it be through

a sea of blood?

Let us consider ourselves in another view before mentioned, as persons

traveling to a long eternity; as rescued by the free grace of God, in

some measure, from our natural Egyptian bondage, and marching under

the conduct of our spiritual Joshua, through the wilderness of this

world, to the land of our heavenly Canaan. Let us farther reflect how

apt we are to startle at every difficulty; to cry, "There are lions!

There are lions in the way! There are the sons of Anak" to be grappled

with, ere we can possess the promised land. How prone we are, with

Lot's wife, to look wishfully back on our spiritual Sodom, or, with

the foolish Israelites, to long again for the flesh-pots of Egypt; and

to return to our former natural state of bondage and slavery. Consider

this, my brethren, and see what a blessed privilege it will be to have

a set of Israelites indeed about us, always reminding us of the folly

of any such cowardly design, and of the intolerable misery we shall

run into, if we fall in the least short of the promised land.

More might be said on this particular, did not the limits of a

discourse of this nature oblige me to hasten,

3. To give a third reason, mentioned by the wise man in the text, why

two are better than one; because they can secure each other from

enemies without. "And if one prevail against him, yet two shall

withstand him: and a threefold cord is not quickly broken."

Hitherto we have considered the advantages of religious societies, as

a great preservative against falling (at least dangerously falling)

into sin and lukewarmness, and that too from our own corruptions. But

what says the wise son of Sirach? "My son, when thou goest to serve

the Lord, prepare thy soul for temptation:" and that not only from

inward, but outward foes; particularly from those two grand

adversaries, the world and the devil: for no sooner will thine eye be

bent heavenward, but the former will be immediately diverting it

another way, telling thee thou needest not be singular in order to be

religious; that you may be a Christian without going so much out of

the common road.

Nor will the devil be wanting in his artful insinuations, or impious

suggestions, to divert or terrify thee from pressing forwards, "that

thou mayst lay hold on the crown of life." And if he cannot prevail

this way, he will try another; and, in order to make his temptation

the more undiscerned, but withal more successful, he will employ,

perhaps, some of thy nearest relatives, or most powerful friends, (as

he set Peter on our blessed Master) who will always be bidding thee to

spare thyself; telling thee thou needest not take so much pain; that

it is not so difficult a matter to get to heaven as some people would

make of it, nor the way so narrow as others imagine it to be.

But see here the advantage of religious company; for supposing thou

findest thyself thus surrounded on every side, and unable to withstand

such horrid (though seemingly friendly) counsels, haste away to thy

companions, and they will teach thee a truer and better lesson; they

will tell thee, that thou must be singular if thou wilt be religious;

and that it is as impossible for a Christian, as for a city set upon a

hill, to be hidden: that if thou wilt be an almost Christian (and as

good be none at all) thou mayest live in the same idle, indifferent

manner as thou seest most other people do: but if thou wilt be not

only almost, but altogether a Christian, they will inform thee thou

must go a great deal farther: that thou must not only faintly seek,

but "earnestly strive to enter in at the strait gate:" that there is

but one way now to heaven as formerly, even through the narrow passage

of a sound conversion: and that in order to bring about this mighty

work, thou must undergo a constant, but necessary discipline of

fasting, watching, and prayer. And therefore, the only reason why

those friends give thee such advice, is, because they are not willing

to take to much pains themselves; or, as our Savior told Peter on a

like occasion, because they "savor not the things that be of God, but

the things that be of men."

This then, is another excellent blessing arising from religious

society, that friends can hereby secure each other from those who

oppose them. The devil is fully sensible of this, and therefore he has

always done his utmost to suppress, and put a stop to the communion of

saints. This was his grand artifice at the first planting of the

gospel; to persecute the professors of it, in order to separate them.

Which, though God, as he always will, over-ruled for the better; yet,

it shows, what an enmity he has against Christians assembling

themselves together. Nor has he yet left off his old stratagem; it

being his usual way to entice us by ourselves, in order to tempt us;

where, by being destitute of one another's help, he hopes to lead us

captive at his will.

But, on the contrary, knowing his own interest is strengthened by

society, he would first persuade us to neglect the communion of

saints, and then bid us "stand in the way of sinners," hoping thereby

to put us into the seat of the scornful. Judas and Peter are

melancholy instances of this. The former had no sooner left his

company at supper, but he went out and betrayed his master: and the

dismal downfall of the latter, when he would venture himself amongst a

company of enemies, plainly shows us what the devil will endeavor to,

when he gets us by ourselves. Had Peter kept his own company, he might

have kept his integrity; but a single cord, alas! how quickly was it

broken? Our blessed Savior knew this full well, and therefore it is

very observable, that he always sent out his disciples "two by two."

And now, after so many advantages to be reaped from religious society,

may we not very justly cry out with the wise man in my text, "Woe be

to him that is alone; for when he falleth, he hath not another to lift

him up!" When he is cold, he hath not a friend to warm him; when he is

assaulted, he hath not a second to help him to withstand his enemy.

III. I now come to my third general head, under which was to be shown

the sever duties incumbent on every member of a religious society, as

such, which are three. 1. Mutual reproof; 2. Mutual exhortation; 3.

Mutual assisting and defending each other.

1. Mutual reproof. "Two are better than one; for when they fall, the

one will lift up his fellow."

Now, reproof may be taken either in a more extensive sense, and then

it signifies our raising a brother by the gentlest means, when he

falls into sin and error; or in a more restrained signification, as

reaching no farther than whose miscarriages, which unavoidably happen

in the most holy men living.

The wise man, in the text supposes all of us subject to both: "For

when they fall (thereby implying that each of us may fall) the one

will lift up his fellow." From whence we may infer, that "when any

brother is overtaken with a fault, he that is spiritual (that is,

regenerate, and knows the corruption and weakness of human nature)

ought to restore such a one in the spirit of meekness." And why he

should do so, the apostle subjoins a reason "considering thyself, lest

thou also be tempted;" i.e. considering thy own frailty, lest thou

also fall by the like temptation.

We are all frail unstable creatures; and it is merely owing to the

free grace and good providence of God that we run not into the same

excess of riot with other men. Every offending brother, therefore,

claims our pity rather than our resentment; and each member should

strive to be the most forward, as well as most gentle, in restoring

him to his former state.

But supposing a person not to be overtaken, but to fall willfully into

a crime; yet who art thou that deniest forgiveness to thy offending

brother? "Let him that standeth take heed lest he fall." Take ye,

brethren, the holy apostles as eminent examples for you to learn by,

how you ought to behave in this matter. Consider how quickly they

joined the right hand of fellowship with Peter, who had so willfully

denied his master: for we find John and him together but two days

after, John 20:2. And ver. 19, we find him assembled with the rest. So

soon did they forgive, so soon associate with their sinful, yet

relenting brother. "Let us go and do likewise."

But there is another kind of reproof incumbent on every member of a

religious society; namely, a gentle rebuke for some miscarriage or

other, which though not actually sinful, yet may become the occasion

of sin. This indeed seems a more easy, but perhaps will be found a

more difficult point than the former: for when a person has really

sinned, he cannot but own his brethren's reproof to be just; whereas,

when it was only for some little misconduct, the pride that is in our

natures will scarce suffer us to brook (endure, tolerate) it. But

however ungrateful this pill may be to our brother, yet if we have any

concern for his welfare, it must be administered by some friendly hand

or other. By all means then let it be applied; only, like a skillful

physician, gild over the ungrateful pill, and endeavor, if possible,

to deceive thy brother into health and soundness. "Let all bitterness,

and wrath, and malice, and evil speaking, be put away" from it. Let

the patient know, his recovery is the only thing aimed at, and that

thou delightest not causelessly to grieve thy brother; then thou canst

not want success.

2. Mutual exhortation is the second duty resulting from the words of

the text. "Again, if two lie together, then they have heat."

Observe, the wise man supposes it as impossible for religious persons

to meet together, and not to be the warmer for each other's company,

as for two persons to lie in the same bed, and yet freeze with cold.

But now, how is it possible to communicate heat to each other, without

mutually stirring up the gift of God which is in us, by brotherly

exhortation? Let every member then of a religious society write that

zealous apostle's advice on the tables of his heart; "See that ye

exhort, and provoke one another to love, and to good works; and so

much the more, as you see the day of the Lord approaching." Believe

me, brethren, we have need of exhortation to rouse up our sleepy

souls, to set us upon our watch against the temptations of the world,

the flesh, and the devil; to excite us to renounce ourselves, to take

up our crosses, and follow our blessed master, and the glorious

company of saints and martyrs, "who through faith have fought the good

fight, and are gone before us to inherit the promises." A third part,

therefore, of the time wherein a religious society meets, seems

necessary to be spent in this important duty: for what avails it to

have our understandings enlightened by pious reading, unless our wills

are at the same time inclined, and inflamed by mutual exhortation, to

put it in practice? Add also, that this is the best way both to

receive and impart light, and the only means to preserve and increase

that warmth and heat which each person first brought with him; God so

ordering this, as all other spiritual gifts, that "to him that hath,

i.e. improves and communicates what he hath, shall be given; but from

him that hath not, or does not improve the heat he hath, shall be

taken away even that which he seemed to have." So needful, so

essentially necessary, is exhortation to the good of society.

3. Thirdly, The text points out another duty incumbent on every member

of a religious society, to defend each other from those that do oppose

them. "And if one prevail against him, yet two shall withstand him;

and a threefold cord is not quickly broken."

Here the wise man takes it for granted, that offenses will come, nay ,

and that they may prevail too. And this is not more than our blessed

master has long since told us. Not, indeed, that there is any thing in

Christianity itself that has the least tendency to give rise to, or

promote such offenses: No, on the contrary, it breathes nothing but

unity and love.

But so it is, that ever since the fatal sentence pronounced by God,

after our first parents fall, "I will put enmity between thy seed and

her seed;" he that is born after the flesh, the unregenerate

unconverted sinner, has in all ages "persecuted him that is born after

the spirit:" and so it always will be. Accordingly we find an early

proof given of this in the instance of Cain and Abel; of Ishmael and

Isaac; and of Jacob and Esau. And, indeed, the whole Bible contains

little else but an history of the great and continued opposition

between the children of this world, and the children of God. The first

Christians were remarkable examples of this; and though those

troublesome time, blessed be God, are now over, yet the apostle has

laid it down as a general rule, and all who are sincere experimentally

prove the truth of it; that "they that will live godly in Christ

Jesus, must (to the end of the world, in some degree or other) suffer

persecution." That therefore this may not make us desert our blessed

master's cause, every member should unite their forces in order to

stand against it. And for the better effecting this, each would do

well, from time to time, to communicate his experiences, grievances,

and temptations, and beg his companions (first asking God's

assistance, without which all is nothing) to administer reproof,

exhortation, or comfort, as his case requires: so that "if one cannot

prevail against it, yet two shall withstand it; and a threefold (much

less a many-fold) cord will not be quickly broken."

IV. But it is time for me to proceed to the fourth general thing

proposed, to draw an inference or two from what has been said.

1. And first, if "two are better than one," and the advantages of

religious society are so many and so great; then it is the duty of

every true Christian to set on foot, establish and promote, as much as

in him lies, societies of this nature. And I believe we may venture to

affirm, that if ever a spirit of true Christianity is revived in the

world, it must be brought about by some such means as this. Motive,

surely, cannot be wanting, to stir us up to the commendable and

necessary undertaking: for, granting all hitherto advanced to be of no

force, yet methinks the single consideration, that great part of our

happiness in heaven will consist in the Communion of Saints; or that

the interest as well as piety of those who differ from us, is

strengthened and supported by nothing more than their frequent

meetings; either of these considerations, I say, one would think,

should induce us to do our utmost to copy after their good example,

and settle a lasting and pious communion of the saints on earth. Add

to this, that we find the kingdom of darkness established daily by

such like means; and shall not the kingdom of Christ be set in

opposition against it? Shall the children of Belial assemble and

strengthen each other in wickedness; and shall not the children of God

unite, and strengthen themselves in piety? Shall societies on

societies be countenanced for midnight revelings, and the promoting of

vice, and scarcely one be found intended for the propagation of

virtue? Be astonished, O heavens at this!

2. But this leads me to a second inference; namely, to warn persons of

the great danger those are in, who either by their subscriptions,

presence, or approbation, promote societies of a quite opposite nature

to religion.

And here I would not be understood, to mean only those public meetings

which are designed manifestly for nothing else but revellings and

banquetings, for chambering and wantonness, and at which a modest

heathen would blush to be present; but also those seemingly innocent

entertainments and meetings, which the politer part of the world are

so very fond of, and spend so much time in: but which,

notwithstanding, keep as many persons from a sense of true religion,

as doth intemperance, debauchery, or any other crimes whatever.

Indeed, whilst we are in this world, we must have proper relaxations,

to fit us both for the business of our profession, and religion. But

then, for persons who call themselves Christians, that have solemnly

vowed at their baptism, to renounce the vanities of this sinful world;

that are commanded in scripture "to abstain from all appearance of

evil, and to have their conversation in heaven:" for such persons as

these to support meetings, which (to say no worse of them) are vain

and trifling, and have a natural tendency to draw off our minds from

God, is absurd, ridiculous, and sinful. Surely two are not better than

one in this case: No; it is to be wished there was not one to be found

concerned in it. The sooner we forsake the assembling ourselves

together in such a manner, the better; and no matte how quickly the

cord that hold such societies (was it a thousand-fold) is broken.

But you, brethren, have not so learned Christ: but, on the contrary,

like true disciples of your Lord and Master, have by the blessing of

God (as this evening's solemnity abundantly testifies) happily formed

yourselves into such societies, which, if duly attended on, and

improved, cannot but strengthen you in your Christian warfare, and

"make you fruitful in every good word and work."

What remains for me, but, as was proposed, in the first place, to

close what has been said, in a word or two, by way of exhortation, and

to beseech you, in the name of our Lord Jesus Christ, to go on in the

way you have begun; and by a constant conscientious attendance on your

respective societies, to discountenance vice, encourage virtue, and

build each other up in the knowledge and fear of God.

Only permit me to "stir up your pure minds, by way of remembrance,"

and to exhort you, "if there be any consolation in Christ, any

fellowship of the spirit," again and again to consider, that as all

Christians in general, so all members of religious societies in

particular, are in an especial manner, as houses built upon an hill;

and that therefore it highly concerns you to walk circumspectly

towards those that are without, and to take heed to yourselves, that

your conversation, in common life, be as becometh such an open and

peculiar profession of the gospel of Christ: knowing that the eyes of

all men are upon you, narrowly to inspect every circumstance of your

behavior: and that every notorious willful miscarriage of any single

member will, in some measure, redound to the scandal and dishonor of

your whole fraternity.

Labor, therefore, my beloved brethren, to let your practice correspond

to your profession: and think not that it will be sufficient for you

to plead at the last day, Lord have we not assembled ourselves

together in thy name, and enlivened each other, by singing psalms, and

hymns, and spiritual songs? For verily, I say unto you,

notwithstanding this, our blessed Lord will bid you depart from him;

nay, you shall receive a great damnation, if, in the mists of these

great pretensions, you are found to be workers of iniquity.

But God forbid that any such evil should befall you; that there should

be ever a Judas, a traitor, amongst such distinguished followers of

our common master. No, on the contrary, the excellency of your rule,

the regularity of your meetings, and more especially your pious zeal

in assembling in such a public and solemn manner so frequently in the

year, persuade me to think, that you are willing, not barely to seem,

but to be in reality, Christians; and hope to be found at the last

day, what you would be esteemed now, holy, sincere disciples of a

crucified Redeemer.

Oh, may you always continue thus minded! And make it your daily,

constant endeavor, both by precept and example, to turn all your

converse with, more especially those of your own societies, into the

same most blessed spirit and temper. Thus will you adorn the gospel of

our Lord Jesus Christ in all things: Thus will you anticipate the

happiness of a future state; and by attending on, and improving the

communion of stints on earth, be made meet to join the communion and

fellowship of the spirits of just men made perfect, of the holy

angels, nay, of the ever blessed and eternal God in heaven.

Which God of his infinite mercy grant through Jesus Christ our Lord;

to whom with the Father and the Holy Ghost, three persons and one God,

be ascribed, as is most due, all honor and praise, might, majesty and

dominion, now and for ever. Amen.

The Folly and Danger of Being Not Righteous Enough

Ecclesiastes 7:16 -- "Be not righteous overmuch, neither make thyself

over- wise: why shouldst thou destroy thyself?"

Nothing is more frequent, than while people are living in a course of

sin, and after the fashion and manner of the world, there is not

notice taken of them; neither are their ways displeasing to their

companions and carnal relations: but if they set their faces

Zion-ward, and begin to feel the power of God on their hearts; they

then are surrounded with temptations from their friends, who thus act

the devil's part. The enemies, the greatest enemies a young convert

meets with, my dear brethren, are those of his own house. They that

will be godly, must suffer persecution; so it was in Christ'' time,

and so it was in the Apostles time too; for our Lord came not to send

peace, but a sword. Our relations would not have us sit in the

scorner's chair; they would not have us be prodigals, consuming our

substance upon harlots; neither would they have us rakes (a dissolute

[loose in morals or conduct] person) or libertines, but they would

have us be contented with an almost Christianity. To keep up our

reputation by going to church, and adhering to the outward forms of

religion, saying our prayers, reading the word of God, and taking the

sacraments; this, they imagine, is all that is necessary for to be

Christians indeed; and when we go one step farther than this, their

mouths are open against us, as Peter's was to Christ: "Spare thyself,

do thyself no harm."

And of this nature are the words of the text. They are not the words

of Solomon himself, but the words of an infidel speaking to him, whom

he introduces in several parts of this book; for Solomon had been

showing the misfortunes which attended the truly good, as in the verse

before our text.

Upon this the infidel says, "Be not righteous over-much, neither be

thou over-wise; why shouldst thou destroy thyself?" i.e. Why shouldst

thou bring these misfortunes upon thyself, by being over strict? Be

not righteous over-much; eat, drink, and be merry, live as the world

lives, and then you will avoid those misfortunes which may attend you,

by being righteous over-much.

This text has another meaning; but take it which way you will, by

brethren, it was spoken by an unbeliever; therefore it was no credit

for the person who lately preached upon this text, to take it for

granted, that these were the words of Solomon: the words of an infidel

was not a proper text to a Christian congregation. But as David came

out against Goliath, not armed as the champion was, with sword and

spear, but with a sling and stone, and then cut off his head with his

own sword; so I come out against these letter-learned men, in the

strength of the Lord Jesus Christ; and, my dear brethren, I trust he

will direct me to use my sling, so that our enemies may not gainsay

us; and by the sword of God's word, cut off the heads of our

Redeemer's enemies.

But though they are not the words of Solomon, yet we will take them in

the same manner the late writer did; and, from the words, shall,

First, Show you what it is, not to be righteous over-much, that we may

not destroy ourselves.

Secondly, I shall let you see what it is to be righteous over-much.

And then,

Thirdly, Conclude with an exhortation to all of you, high and low,

rich and poor, one with another, to come to the Lord Jesus Christ.

First, The first thing proposed, is to show you what it is not to be

righteous over-much. And here,

It is by no means to be righteous over-much, to affirm we must have

the same Spirit of God as the first Apostles had, and must feel that

Spirit upon our hearts.

By receiving the Spirit of God, is not to be understood, that we are

to be inspired to show outward signs and wonders, to raise dead

bodies, to cure leprous persons, or to give sight to the blind: these

miracles were only of use in the first ages of the church; and

therefore Christians (nominal Christians, for we have little else but

the name) may have all the gifts of the Spirit, and yet none of the

graces of it. Thou, O man, mayest be enabled by faith to remove

mountains; thou, by the power of God, mayest cast out devils; thou, by

that power, mayest speak with the tongues of men and angels; yes, thou

mayest, by that power, hold up thy finger and stop the sun in the

firmament; and if all these are unsanctified by the Spirit of God,

they would be of no service to thee, but would hurry thee to hell with

the greater solemnity. Saul received the spirit of prophesying, and

had another heart, yet Saul was probably a cast-away. We must receive

the Spirit of God in its sanctifying graces upon our souls; for Christ

says, "Unless a man be born again, he cannot see the kingdom of God."

We are all by nature born in sin, and at as great a distance from God,

as the devils themselves. I have told you often, and now tell you

again, that you are by nature a motley mixture of the beast and devil,

and we cannot recover ourselves from the state wherein we have fallen,

therefore must be renewed by the Holy Ghost. By the Holy Ghost, I

mean, the third Person of the ever blessed Trinity, co-equal,

co-essential, co-eternal, and consubstantial with the Father and the

Son; and therefore, when we are baptized, it is into the nature of the

Father, into the nature of the Son, and into the nature of the Holy

Ghost: and we are not true Christians, till we are sanctified by the

Spirit of God.

Though our modern preachers do not actually deny the Spirit of God,

yet they say, "Christians must not feel him;" which is in effect to

deny him. When Nicodemus came to Christ, and the Lord Jesus was

instructing him, concerning the new birth, says he to our Lord, "How

can these things be?" Nicodemus, though a master of Israel, acts just

as our learned Rabbi's do now. The answer that Christ gave him should

stop the mouths of our letter- learned Pharisees: "The wind bloweth

where it listeth, and we hear the sound thereof, but cannot tell

whence it cometh, nor whither it goeth." Now till the Spirit of God is

felt on our souls as the wind on our bodies, indeed, my dear brethren,

you have no interest in him: religion consists not in external

performance, it must be in the heart, or else it is only a name, which

cannot profit us, a name to live whilst we are dead.

A late preacher upon this text, seems to laugh at us, for talking of

the Spirit in a sensible manner, and talks to us as the Jews did to

Christ: They said, "How can this man give us his flesh to eat?" So he

asks, "What sign or proof do we give of it?" We do not imagine, that

God must appear to us, and give it us: no; but there may be, and is, a

frequent receiving, when no seeing of it; and it is as plainly felt in

the soul, as any impression is, or can be, upon the body. To what a

damnable condition should we bring poor sinners, if they could not be

sensible of the Spirit of God; namely, a reprobate mind and past

feeling?

"What proof do they give?" says the writer. What sign would they have?

Do they expect us to raise the dead, to give sight to the blind, to

cure lepers, to make the lame to walk, and the deaf to hear? If these

are what they expect, I speak with humility, God, by us, hath done

greater things than these: many, who were dead in sin, are raised to

scripture-life: those, who were leprous by nature, are cleansed by the

Spirit of God; those, who were lame in duty, not run in God's

commands; those, who were deaf, their ears are unstopped to hear his

discipline, and hearken to his advice; and the poor have the gospel

preached to them. No wonder people talk at this rate, when they can

tell us, "That the Spirit of God, is a good conscience, consequent

thereupon." My dear brethren, Seneca, Cicera, Plato, or any of the

heathen philosophers, would have given as good a definition as this.

It means no more, than reflecting that we have done well. This, this

is only Deism refined: Deists laugh at us, when we pretend to be

against notions, and yet these men use no other reason for our

differing from them, than what is agreeable to Deists principles.

This writer tell us, "It is against common-sense to talk of the

feeling of the Spirit of God." Common-sense, my brethren, was never

allowed to be a judge; yea, it is above its comprehension, neither

are, nor can the ways of God be known by common-sense. We should never

have known the things of God at all by our common sense: no; it is the

revelation of God which is to be our judge; it is that we appeal to,

and not to our weak and shallow conceptions of things. Thus we may

see, it is by no means to be righteous over-much, to affirm we must

have the Spirit of God as the Apostles had. Nor,

Secondly, Is it to be righteous over-much to frequent religious

assemblies.

The preacher, upon this text, aims at putting aside all the religious

societies that are in the kingdom: Indeed, he says, "You may go to

church as often as opportunity serves, and on Sundays; say your

prayers, read the word of God; and, in his opinion, every thing else

had better be let alone: and as for the Spirit of God upon your souls,

you are to look upon it as useless and unnecessary." If this, my

brethren, is the doctrine we have now preached, Christianity is at a

low ebb indeed; but God forbid you should thus learn Jesus Christ. Do

you not forbear the frequenting of religious assemblies; for as

nothing helps to build up the devil's kingdom more than the societies

of wicked men, nothing would be more for pulling of it down, than the

people of God meeting to strengthen each others hands; and as the

devil has so many friends, will none of you be friends to the blessed

Jesus? Yes, I hope many of you will be of the Lord's side, and build

each other up in Christian love and fellowship. This is what the

primitive Christians delighted in; and shall not we follow so

excellent an example? My brethren, till Christian conversation is more

agreeable to us, we cannot expect to see the gospel of Christ run and

be glorified. Thus it is by no means to be righteous over-much, to

frequent religious assemblies. Nor,

Thirdly, Is it to be righteous over-much, to abstain from the

diversions and entertainments of the age.

We are commanded to "abstain from the appearance of evil," and that

"whatsoever we do, whether we eat or drink, we shall do all to the

glory of God." The writer upon this text tells us, "That it will be

accounted unlawful to smell to a rose:" no, my dear brethren, you man

smell to a pink and rose too if you please, but take care to avoid the

appearance of sin. They talk of innocent diversions and recreations;

for my part, I know of no diversion, but that of doing good: if you

can find any diversion which is not contrary to your baptismal vow, of

renouncing the pomps and vanities of this wicked world; if you can

find any diversion which tends to the glory of God; if you can find

any diversion, which you would be willing to be found at by the Lord

Jesus Christ, I give you free license to go to them and welcome; but

if, on the contrary, they are found to keep sinners from coming to the

Lord Jesus Christ; if they are a means to harden the heart, and such

as you would not willingly be found in when you come to die, then, my

dear brethren, keep from them: for, indeed, the diversions of this age

are contrary to Christianity. Many of you may think I have gone too

far, but I shall go a great deal farther yet: I will attack the devil

in his strongest holds, and bear my testimony against our fashionable

and polite entertainments. What satisfaction can it be, what pleasure

is there in spending several hours at cards? Strange! That even people

who are grown old, can spend whole nights in this diversion: perhaps

many of you will cry out, "What harm is there in it?" My dear

brethren, whatsoever is not of faith, or for the glory of God, is a

sin. Now does cards tend to promote this? Is it not mispending your

precious time, which should be employed in working out your salvation

with fear and trembling? Do play-houses, horse- racing, balls and

assemblies, tend to promote the glory of God? Would you be willing to

have your soul demanded of you, while you are at one of those places?

Many of these are, (I must speak, I cannot forbear to speak against

these entertainments; come what will, I will declare against them)

many, I say, of these are kept up by public authority; the play-houses

are supported by a public fund, and our newspapers are full of

horse-races all through the kingdom: these things are sinful; indeed

they are exceeding sinful. What good can come from a horse-race; from

abusing God Almighty's creatures, and putting them to that use he

never designed for them: the play-houses, are they not nurseries of

debauchery in the age? And the supporters and patrons of them, are

encouragers and promoters of all the evil that is done by them; they

are the bane of the age, and will be the destruction of those who

frequent them. Is it not high time for the true ministers of Jesus

Christ, who have been partakers of the heavenly gift, to lift up their

voices as a trumpet, and cry aloud against these diversions of the

age? Are they not earthly, sensual, devilish? If you have tasted of

the love of God, and have felt his power upon your souls, you would no

more go to a play, than you would run your head into a furnace.

And what occasions these place to be so much frequented, is the

clergy's making no scruple to be at these polite places: they frequent

play-houses, they go to horse-races, they go to balls and assemblies,

they frequent taverns, and follow all the entertainments that the age

affords; and yet these are the persons who should advise their hearers

to refrain from them; but instead thereof, they encourage them by

their example. Persons are too apt to rely upon, and believe their

pastors, rather than the scriptures; they think that there is no crime

in going to plays or horse-races, to balls and assemblies; for if

there were, they think those persons, who are their ministers, would

not frequent them: but, my dear brethren, observe they always go

disguised, the ministers are afraid of being seen in their gowns and

cassocks; the reason thereof is plain, their consciences inform them,

that it is not an example fit for the ministers of the gospel to set;

thus, they are the means of giving that offense to the people of God,

which I would not for ten thousand worlds: they lay a stumbling-block

in the way of their weak brethren, which they will not remove, though

it is a stumbling-block of offense. "Woe unto the world because of

offenses, but woe unto that man by whom the offense cometh." The

polite gentlemen of the age, spend their time in following those

diversions, because the love of God is not in their hearts; they are

void of Christ, and destitute of the Spirit of God; and not being

acquainted with the delight there is in God and his ways, being

strangers to these things, they run to the devil for diversions, and

are pleased and delighted with the silly ones he shows them.

My dear brethren, I speak of these things, these innocent diversions,

as the polite part of the world calls them, by experience; perhaps

none, for my age, hath read or seen more plays than I have: I took

delight in, and was pleased with them. It is true, I went to church

frequently, received the sacrament, and was diligent in the use of the

forms of religion, but I was all this while ignorant of the power of

God on my heart, and unacquainted with the work of grace; but when God

was pleased to shine with power upon my soul, I could no longer be

contented to feed on husks, or what the swine die eat; the Bible then

was my food; there, and there only I took delight: and till you feel

this same power, you will not abstain from the earthly delights of

this age, you will take no comfort in God's ways, nor receive any

comfort from him; for you are void of the love of God, having only the

form of godliness, while you are denying the power of it; you are

nominal Christians, when you have not the power of Christianity.

The polite gentlemen say, "Are we to be always upon our knees? Would

you have us be always at prayer, and reading or hearing the word of

God?"

My dear brethren, the fashionable ones, who take delight in hunting,

are not tired of being continually on horseback after their hounds;

and when once you are renewed by the Spirit of God, it will be a

continua pleasure to be walking with, and talking of God, and telling

what great things Jesus Christ hath done for your souls; and till you

can find as much pleasure in conversing with God, as these men do of

their hounds, you have no share in him; but when you have tasted how

good the Lord is, you will show forth his praise; out of the abundance

of your heart your mouth will speak.

This brings me to the second thing proposed, which is an extreme that

very seldom happens:

Secondly, To show what it is to be righteous over-much, And here,

First, When we confine the Spirit of God to this or that particular

church; and are not willing to converse with any but those of the same

communion; this is to be righteous over-much with a witness: and so it

is, to confine our communion within church-walls, and to think that

Jesus could not preach in a field as well as on consecrated ground;

this is judaism, this is bigotry: this is like Peter, who would not go

to preach the gospel to the Gentiles, till he had a vision from God:

and when his conduct was blamed by the disciples, he could not satisfy

them till he had acquainted them with the vision he had seen. And,

therefore, we may justly infer, the Spirit of God is the center of

unity; and wherever I see the image of my Master, I never inquire of

them their opinions; I ask them not what they are, so they love Jesus

Christ in sincerity and truth, but embrace them as my brother, my

sister, and my spouse: and this is the spirit of Christianity. Many

persons, who are bigots to this or that opinion, when one of a

different way of thinking hath come where they were, have left the

room or place on the account: this is the spirit of the devil; and if

it was possible that these persons could be admitted into heaven with

such tempers, that very place would be hell to them. Christianity will

never flourish, till we are all of one heart and of one mind; and this

would be the only means of seeing the gospel of Jesus to flourish,

more than ever it will by persecuting those who differ from us.

This may be esteemed as enthusiasm and madness, and as a design to

undermine the established church: No; God is my judge, I should

rejoice to see all the world adhere to her articles; I should rejoice

to see the ministers of the Church of England, preach up those very

articles they have subscribed to; but those ministers who do preach up

the articles, are esteemed as madmen, enthusiasts, schismatics, and

underminers of the established church: and though they say these

things of me, blessed be God, they are without foundation. My dear

brethren, I am a friend to her articles, I am a friend to her

homilies, I am a friend to her liturgy; and, if they did not thrust me

out of their churches, I would read them every day; but I do not

confine the Spirit of God there; for I say it again, I love all that

love the Lord Jesus Christ, and esteem him my brother, my friend, my

spouse; aye, my very soul is knit to that person. The spirit of

persecution will never, indeed it will never make any to love Jesus

Christ. The Pharisees make this to be madness, so much as to mention

persecution in a Christian country; but there is as much of the spirit

of persecution now in the world, as ever there was; their will is as

great, but blessed be God, they want the power; otherwise, how soon

would the send me to prison, make my feet fast in the stocks, yea,

would think they did God service in killing me, and would rejoice to

take away my life.

This is not the Spirit of Christ, my dear brethren; I had not come to

have thus preached; I had not come into the highways and hedges; I had

not exposed myself to the ill treatment of these letter-learned men,

but for the sake of your souls: indeed, I had no other reason, but

your salvation; and for that (I speak the truth in Christ, I lie not)

I would be content to go to prison; yea, I would rejoice to die for

you, so I could but be a means to bring some of you to Jesus: I could

not bear to see so many in the highway to destruction, and not show

them their danger: I could not bear, my brethren, to see you more

willing to learn, than the teachers are to instruct you: and if any of

them were to come and preach to you, I should not envy them, I should

not call them enthusiasts or madmen; I should rejoice to hear they had

ten thousand times more success than I have met with; I would give

them the right hand of fellowship; I would advise them to go on; I

would wish them good luck in the name of the Lord, and say as Christ

did, when the disciples informed him of some casting out devils in his

name, and were for rebuking of them, "Forbid them not, for they that

are not against us are for us;" or as St. Paul says, "Some preach

Christ of envy, and some of good-will; notwithstanding, so Christ is

but preached, I rejoice; yea, and will rejoice." The gospel of Jesus,

is the gospel of peace. Thus you may see, that to be righteous

over-much, is to be uncharitable, censorious, and to persecute persons

for differing from us in religion.

Secondly, Persons are righteous over-much, when they spend so much

time in religious assemblies, as to neglect their families. There is

no license given by the blessed Jesus, for idleness; for in the very

infancy of the world, idleness was not allowed of. In paradise, Adam

and Eve dressed the garden, Cain was a tiller of the ground, and Abel

was a keeper of sheep; and there is a proverb amongst the Jews, "That

he who brings his son up without a business, brings him up to be a

thief:" and therefore our Savior was a carpenter; "Is not this the

carpenter's son," said the Jews: and St. Paul, though brought up at

the feet of Gamaliel, was a tent-maker. Labor, my brethren, is imposed

on all mankind as part of the divine curse; and you are called to be

useful in the society to which you belong: take care first for the

kingdom of God, and all things necessary shall be added. To labor for

the meat that perisheth, is your duty; only take care, that you do not

neglect getting the meat for the soul: that is the greatest

consequence, for this plain reason, the things of this life are

temporal, but those of the next are eternal. I would have rich men to

work as well as poor; it is owing to their idleness, that the devil

hurries them to his diversions; they can be in their beds all the

morning, and spend the afternoon and evening in dressing, visiting,

and at balls, plays, or assemblies, when they should be working out

their salvation with fear and trembling. Such a life as this,

occasions a spiritual numbness in the soul; and if Jesus Christ was

not to stop those who thus spend their time, they would be hurried

into eternity, without once thinking of their immortal souls. But

Jesus Christ has compassion upon many of them, and while they are in

their blood, he bids them "live." And though I preach this doctrine to

you, yet I do not bid you be idle; no, they that do not work should

not eat. You have two callings, a general one, and a special one: as

we are to regard the one in respect of our bodies, so we are to regard

the other on account of our souls. Take heed, my brethren, I beseech

you, take heed, lest you labor so for the meat that perisheth, as to

forget that meat which endureth for ever. Seek the things of God

first; look well to obtain oil in your lamps, grace in your hearts. I

am not persuading you to take no care about the things of the world,

but only not to be encumbered with them, so as to neglect your duty

towards God, and a proper concern for your souls. It is meet, it is

right, it is your bounden duty, to mind the calling wherein God hath

placed you; and you may be said to be righteous over-much not to

regard them. This brings me,

Thirdly, To give you another sign of being righteous over-much; and

that is, when we fast and use corporal authorities, so as to unfit us

for the service of God.

This, my brethren, you may think there is no occasion at all to

caution you against, and indeed there is not a great necessity for it;

however, many persons, upon their first being awakened to a sense of

their sin, are tempted to use authorities to that excess which is

sinful. It is our duty to fast, it is our duty to fast often, and it

is what we are directed to by Jesus Christ himself; but then we are to

take care to do it in a proper manner: to bring our bodies under for

the service of God, is that which we are commanded by our Lord Jesus

Christ.

The late preacher upon this text, runs into great extremes, and

charges us with saying and acting things of which we never thought;

but I do not regard what he said of me: I do not mind his bitter

invectives against my ministry; I do not mind his despising my youth,

and calling me novice and enthusiast; I forgive him from my very

heart: but when he reflects on my Master; when he speaks against my

Redeemer; when Jesus Christ is spoken against, I must speak, (I must

speak indeed, or I should burst:) when he gives liberty to persons to

take a cheerful glass, and alledges Christ for an example, as in the

marriage-feast, saying, "Christ turned water into wine, when it is

plain there had been more drank than was necessary before;" what is

this, but to charge Christ with encouraging drunkenness? It is true,

the Governor says, "Every man in the beginning sets forth good wine,

and when men have well drank, that which is worse; but thou hast kept

the good wine until now:" but it does not at all follow, that it was

not necessary, or that there had been a sufficient quantity before: I

would not speak thus slightingly of one of my Master's miracles, for

the whole world. And we may observe, that as Christ chiefly visited

poor people, they might not have wherewithal to buy a sufficient

quantity of wine; for having more guests than were expected, the wine

was expended sooner than they thought; then the Mother of Jesus tells

him, "They have no wine;" he answers, "Woman, what have I to do with

thee? My hour is not yet come." After this he commanded them to fill

the water-pots with water, and they filled them to the brim, and this

water he turned into wine: now it does not follow, that there was more

drank than was necessary; neither would the Lord Jesus Christ have

continued in the house if there had. But we have an excellent lesson

to learn from this miracle: by the water-pots being empty, we may

understand, the heart of man being by nature destitute of his grace,

his speaking and commanding to fill them, shows, that when Christ

speaks, the heart that was empty of grace before, shall be filled; and

the water pots being filled to the brim, shows, that Christ will fill

believers hearts brim full of the Holy Ghost: and from the Governor's

observing, that the last wine was the best, learn, that a believer's

best comforts, shall be the last and greatest, for they shall come

with the greatest power upon the soul, and continue longest there:

this, this my dear brethren, is the lesson we may learn from this

miracle.

But one great inconsistency I cannot avoid taking notice of in this

late learned preacher. In the beginning of his sermon, he charges us

with "laying heavy burdens upon people, which they are not able to

bear;" in the latter part he charges us with being Antinomians, whose

tenets are, "So you say you believe in the Lord Jesus Christ, you may

live the life of devils." Now, he charges us with being too strict,

and by and by with being too loose. Which side, my brethren, will you

take? Thus you see, when persons forsake Christ, they make strange

mistakes; for here can be no greater opposition of sentiments than

this letter-learned writer has made: as opposite as light and

darkness, good and evil, sweet and bitter. And, on this account, to

find out these lettered-learned gentlemens notions of the new-birth, I

put a paragraph in my Journal; and, blessed be God, I have obtained my

desires, and have plainly perceived, that the persons who have lately

written concerning the new-birth, know no more of it than a blind man

does of colors, nor can they have any more notion of it, (by all their

learning, falsely so called) than the blind man, who was to give an

account what the sun was, and, after a considerable time allowed for

study, he said, "It was like the sound of a trumpet." And till they

are taught of God, they will be unacquainted with the new-birth;

therefore, if you have a mind to know what the devil has to say

against us, read Dr. Trapp's sermons.

It is with grief I speak these things, and were not the welfare of

your souls, and my Redeemer's honor at stake, I would not now open my

mouth, yes I would willingly die (God is my judge) for the person who

wrote such bitter things against me, so it would be a means of saving

his soul. If he had only spoken against me, I would not have answered

him; but, on his making my Redeemer a pattern of vice, if I was not to

speak, the very stones would cry out; therefore, the honor of my

Redeemer, and love to you, constrains me to speak. It is of necessity

that I speak, when the divinity of Jesus Christ is spoken against, it

is the duty of ministers to cry aloud, and spare not. I cannot

forbear, come what will; for I know not what kind of divinity we have

not among us: we must have a righteousness of our own, and do our best

endeavors, and then Christ will make up the deficiency; that is, you

must be your own Savior, in part. This is not the doctrine of the

gospel; this not the doctrine of Jesus: no; Christ is all in all;

Jesus Christ must be your whole wisdom; Jesus Christ must be your

whole righteousness. Jesus Christ must be your whole sanctification;

or Jesus Christ will never be your eternal redemption and

sanctification. Inward holiness is looked on, by some, as the effect

of enthusiasm and madness; and preachers of the necessity of the

new-birth, are esteemed as persons fit for Bedlam. Our polite and

fashionable doctrine, is, "That there is a fitness in man, and that

God, seeing you a good creature, bestows upon you his grace." God

forbid, my dear brethren, you should thus learn Jesus Christ!

This is not the doctrine I preach to you: I say, salvation is the free

gift of God. It is God' free grace, I preach unto you, not of works,

lest any one should boast. Jesus Christ justifies the ungodly; Jesus

Christ passed by, and saw you polluted with your blood, and bid you

live. It is not of works, it is of faith: we are not justified for our

faith, for faith is the instrument, but by your faith, the active as

well as the passive obedience of Christ, must be applied to you. Jesus

Christ hath fulfilled the law, he hath made it honorable; Jesus Christ

hath made satisfaction to his Father's justice, full satisfaction; and

it is as complete as it is full, and God will not demand it again.

Jesus Christ is the way; Jesus Christ is the truth; and Jesus Christ

is the life. The righteousness of Jesus Christ, my brethren, must be

imputed to you, or you can never have any interest in the blood of

Jesus; your own works are but as filthy rags, for you are justified

before God, without any respect to your works past, present, or to

come. This doctrine is denied by the learned rabbi's; but if they deny

these truths of the gospel, they must not offended, though a child

dare speak to a doctor; and, in vindication of the cause of Jesus

Christ, a child, a boy, by the Spirit of God, can speak to the learned

clergy of this age.

If I had a voice so great, and could speak so loud, as that the whole

world could hear me, I would cry, "Be not righteous over-much," by

bringing your righteousness to Christ, and by being righteous in your

own eyes. Man must be abased, that God may be exalted.

The imputed righteousness of Jesus Christ is a comfortable doctrine to

all real Christians; and you sinners, who ask what you must do to be

saved? How uncomfortable would it be, to tell you by good works, when,

perhaps, you have never done one good work in all your life: this

would be driving you to despair, indeed: no; "Believe in the Lord

Jesus Christ, and you shall be saved:" therefore none of you need go

away despairing. Come to the Lord Jesus by faith, and he shall receive

you. You have no righteousness of your own to depend on. If you are

saved, it is by the righteousness of Christ, through his atonement,

his making a sacrifice for sin: his righteousness must be imputed to

you, otherwise you cannot be saved. There is no difference between

you, by nature, and the greatest malefactor that ever was executed at

Tyburn: the difference made, is all owing to the free, the rich, the

undeserved grace of God; this has made the difference. It is true,

talking at this rate, will offend the Pharisees, who do not like this

leveling doctrine, (as they call it); but if ever you are brought to

Jesus Christ by faith, you will experience the truth of it. Come by

faith to Jesus Christ; do not come, Pharisee-like, telling God what

you have done, how often you have gone to church, how often you have

received the sacrament, fasted, prayed, or the like: no; come to

Christ as poor, lost, undone, damned sinners; come to him in this

manner, and he will accept of you: do not be rich in spirit, proud and

exalted, for there is no blessing attends such; but be ye poor in

spirit, for theirs is the kingdom of God; they shall be made members

of his mystical body here, and shall be so of the church triumphant

hereafter. Acknowledge yourselves as nothing at all, and when you have

done all, say, "You are unprofitable servants." There is no salvation

but by Jesus Christ; there is no other name given under heaven amongst

men, whereby we may be saved, but that of the Lord Jesus. God, out of

Christ, is a consuming fire; therefore strive for an interest in his

Son the Lord Jesus Christ; take him on the terms offered to you in the

gospel; accept of him in God's own way, lay hold on him by faith.

Do not think you are Christians; do not flatter yourselves with being

righteous enough, and good enough, because you lead moral decent

lives, do no one any harm, go to church, and attend upon the outward

means of grace; no, my brethren, you may do this, and a great deal

more, and yet be very far from having a saving, experimental knowledge

of Jesus Christ.

Beg of Christ to strike home upon your hearts, that you may feel the

power of religion. Indeed, you must feel the power of God here, or the

wrath of God hereafter. These are truths of the utmost consequence;

therefore, do not go contradicting, do not go blaspheming away.

Blessed be God, you are not such cowards to run away for a little

rain. I hope good things of you; I hope you have felt the power of

God; and if God should bring any of you to himself through this

foolishness of preaching, you will have no reason to complain it was

done by a youth, by a child; no; if I could be made an instrument to

bring you to God, they may call me novice, enthusiast, or what they

please, I should rejoice; yea, and I would rejoice.

O that some sinner might be brought to Jesus Christ! Do not say I

preach despair; I despair of no one, when I consider God had mercy on

such a wretch as I, who was running in a full career to hell: I was

hastening thither, but Jesus Christ passed by and stopped me; Jesus

Christ passed by me while I was in my blood, when I was polluted with

filth; he passed by me, and bid me live. Thus I am a monument of God's

free grace; and therefore, my brethren, I despair of none of you, when

I consider, I say, what a wretch I was. I am not speaking now out of a

false humility, a pretended sanctity, as the Pharisees call it: no,

the truth in Christ I speak, and therefore, men and devils do your

worst; I have a gracious Master will protect me; it is his work I am

engaged in, and Jesus Christ will carry me above their rage.

Those who are come here this night out of curiosity to hear what the

babbler says; those who come to spend an idle hour to find something

for an evening-conversation at a coffee-house; or you who have stopped

in your coaches as you passed by, remember that you have had Jesus

Christ offered to you; I offer Jesus Christ to every one of you:

perhaps you may not regard it because it is in a field. But Jesus

Christ is wherever his people meet in sincerity and truth to worship

him: he is not confined to church walls: he has met us here; many,

very many of you know he has; and therefore you may believe on him

with greater confidence.

Can you bear to think of a bleeding, panting, dying Jesus, offering

himself up for sinners, and you will not accept of him? Do not say,

you are poor, and therefore are ashamed to go to church, for God has

sent the gospel out unto you. Do not harden your hearts: oppose not

the will of Jesus.

O that I could speak to your hearts, that my words would center there.

My heart is full of love to you. I would speak, till I could speak no

more, so I could but bring you to Christ. I may never meet you all,

perhaps, any more. The cloud of God's providence seems to be moving.

God calls me by his providence away from you, for a while. God knows

whether we shall ever see each other in the flesh. At the day of

judgment we shall all meet again. I earnestly desire your prayers.

Pray that I may not only begin, John-like, I the spirit, but that I

may continue in it. Pray that I may not fall away, that I may not

decline suffering for you, if I should be called to it. Be earnest, O

be earnest with God in my behalf, that while I am preaching to others,

I may not be a cast-away. Put up your prayers for me, I beseech you.

Go not to the throne of grace, without carrying me upon your heart;

for you know not what influence your prayers may have. As for you, my

dear brethren, God knows my heart. I continually bear you on my mind,

when I go in and out before the Lord; and it is my earnest desire, you

may not perish for lack of knowledge, but that he would send out more

ministers to water what his own right-hand hath planted. May the

Ancient of Days come forth upon his white horse, and may all

opposition fall to the ground. As we have begun to bruise the

serpent's head, we must expect he will bruise our heel. The devil will

not let his kingdom fall without raging horribly. He will not suffer

the ministers of Christ to go on, without bringing his power to stop

them. But fear not, my dear brethren, David, though a stripling,

encountered the great Goliath; and if we pray, God will give us

strength against all our spiritual enemies. Show your faith by your

works. Give the world the lye. Press forward. Do not stop, do not

linger in your journey, but strive for the mark set before you. Fight

the good fight of faith, and God will give you spiritual mercies. I

hope we shall all meet at the right- hand of God. Strive, strive to

enter in at the strait gate, that we may be born to Abraham's bosom,

where sin and sorrow shall cease. No scoffer will be there, but we

shall see Jesus, who died for us; and not only see him, but live with

him forever.

Which God, of his infinite mercy, &c.

A Preservative Against Unsettled Notions, and Want of Principles, in Regard

to Righteousness and Christian Perfection[122]4

Ecclesiastes 7:16 -- "Be not righteous over much; neither make thyself

over wise: why shouldest thou destroy thyself?"

To all the Members of Christ's Holy Church.

Dear Fellow Christians,

The great, and indeed the only motive which prompted me to publish

this sermon, was the desire of providing for your security from error,

at a time when the deviators from, and false pretenders to truth, are

so numerous, that the most discerning find it a matter of the greatest

difficulty to avoid being led astray by one or by other into downright

falsehood. There is no running divisions upon truth; like a

mathematical point, it will neither admit of subtraction nor addition:

And as it is indivisible in its nature, there is no splitting the

difference, where truth is concerned. Irreligion and enthusiasm are

diametrical opposites, and true piety between both, like the center of

an infinite line, is at an equal infinite distance from the one and

the other, and therefore can never admit of a coalition with either.

The one erring by defect, the other by excess. But whether we err by

defect, or excess, is of little importance, if we are equally wide of

the mark, as we certainly are in either case. For whatever is less

than truth, cannot be truth; and whatever is more than true must be

false.

Wherefore, as the whole of this great nation seams now more than ever

in danger of being hurried into one or the other of these equally

pernicious extremes, irreligion or fanaticism, I thought myself more

than ordinarily obliged to rouse your, perhaps drowsy vigilance, by

warning you of the nearness of your peril; cautioning you from leaning

towards either side, though but to peep at the slippery precipice; and

stepping between you and error, before it comes nigh enough to grapple

with you. The happy medium of true Christian piety, in which it has

pleased the mercy of God to establish you, is built on a firm rock,

"and the gates of hell shall never prevail against it." While then you

stand steadily upright in the fullness of the faith, falsehood and sin

shall labor in vain to approach you; whereas, the least familiarity

with error, will make you giddy, and if once you stagger in

principles, your ruin is almost inevitable.

But not I have cautioned you of the danger you are in from the enemies

who threaten your subversion, I hope your own watchfulness will be

sufficient to guard you from any surprise. And from their own assaults

you have nothing to fear, since while you persist in the firm

resolution, through God's grace, to keep them out, irreligion and

enthusiasm, falsehood and vice, impiety and false piety, will combine

in vain to force an entrance into your hearts.

Take then, my dearly beloved fellow members of Christ's mystical body,

take the friendly caution I give you in good part, and endeavor to

profit by it: attend wholly to the saving truths I here deliver to

you, and per persuaded, that they are uttered by one who has your

eternal salvation as much at heart as his own.

"And thou, O Lord Jesus Christ, fountain of all truth, whence all

wisdom flows, open the understandings of thy people to the light of

thy true faith, and touch their hearts with thy grace, that they may

both be able to see, and willing to perform what thou requirest of

them. Drive away from us every cloud of error and perversity; guard us

alike from irreligion and false pretensions to piety; and lead us on

perpetually towards that perfection to which thou hast taught us to

aspire; that keeping us here in a constant imitation of thee, and

peaceful union which each other, thou mayest at length bring us to

that everlasting glory, which thou hast promised to all such as shall

endeavor to be perfect, even as the Father who is in heaven is

perfect, who with thee and the Holy Ghost lives and reigns one God,

world without end! Amen, Amen.

Ecclesiastes 7:16, "Be not righteous over much; neither make thyself

over wise: why shouldest thou destroy thyself?"

Righteousness over-much! May one say; Is there any danger of that? Is

it even possible? Can we be too good? If we give any credit to the

express word of God, we cannot be too good, we cannot be righteous

over-much. The injunction given by God to Abraham is very strong:

"Walk before me, and be thou perfect." The same he again lays upon all

Israel, in the eighteenth of Deuteronomy: "Thou shalt be perfect, and

without blemish, with the Lord thy God." And lest any should think to

excuse themselves from this obligation, by saying, it ceased when the

old law was abolished, our blessed Savior ratified and explained it:

"Be ye, therefore, perfect, even as your Father who is in heaven is

perfect." So that until our perfection surpasses that of our heavenly

Father, we can never be too good nor righteous over-much; and as it is

impossible we should ever surpass, or even come up to him in the

perfection of goodness and righteousness, it follows in course that we

never can be good or righteous in excess. Nevertheless Doctor Trapp

has found out that we may be righteous over-much, and has taken no

small pains, with much agitation of spirit, to prove that it is a

great folly and weakness, nay, a great sin. "O Lord! Rebuke thou his

spirit, and grant that this false doctrine may not be published to his

confusion in the day of judgment!"

But if what this hasty, this deluded man advances had been true, could

there be any occasion, however, of warning against it in these times,

"when the danger (as he himself to his confusion owns) is on the

contrary extreme; when all manner of vice and wickedness abounds to a

degree almost unheard of?" I answer for the present, that "there must

be heresies amongst you, that they who are approved may be made

manifest."

However, this earthly-minded minister of a new gospel, has taken a

text which seems to favor his naughty purpose, of weaning the

well-disposed little ones of Christ from that perfect purity of heart

and spirit, which is necessary to all such as mean to live to our Lord

Jesus. O Lord, what shall become of thy flock, when their shepherds

betray them into the hands of the ravenous wolf! When a minister of

thy word perverts it to overthrow thy kingdom, and to destroy

scripture with scripture!

Solomon, in the person of a desponding, ignorant, indolent liver

(resident), says to the man of righteousness: "Be not righteous

over-much, neither make thyself overwise: Why shouldest thou destroy

thyself?" But must my angry, over-sighted brother Trapp, therefore,

personate a character so unbecoming his function, merely to overthrow

the express injunction of the Lord to us; which obliges us never to

give over pursuing and thirsting after the perfect righteousness of

Christ, until we rest in him? Father, forgive him, for he knows not

what he says!

What advantage might not Satan gain over the elect, if the false

construction, put upon this text by that unseeing teacher, should

prevail! Yet though he blushes not to assist Satan to bruise our heel,

I shall endeavor to bruise the heads of both, by showing,

I. First, The genuine sense of the text in question.

II. The character of the persons, who are to be supposed speaking

here: And

III. The character of the persons spoken to.

From whence will naturally result these consequences.

First, That the Doctor was grossly (Lord grant he was not maliciously)

mistaken in his explanatory sermon on this text, as well as in the

application of it.

Secondly, That he is a teacher and approver of worldly maxims.

Thirdly, That he is of course an enemy to perfect righteousness in

men, through Christ Jesus, and, therefore, no friend to Christ: And

therefore, that no one ought to be deluded by the false doctrine he

advances, to beguile the innocent, and deceive, if possible, even the

elect.

I. To come at the true sense of the text in question, it will be

necessary to look back, to the preceding verse, where the wise man,

reflecting on the vanities of his youth, puts on for a moment his

former character. "All things, have I seen in the days of my vanity:

(and among the rest) there is a just man that perisheth in his

righteousness, and there is a wicked man who prolongeth his life in

his wickedness." Now it is very plain, that he is not here talking of

a man, who is righteous over- much, in the Doctor's manner of

understanding the words, that is, "faulty, and criminal by excess."

For on one side he commends him for being a just man, and full of

righteousness, and yet on the other tells us, that his righteousness

is the shortening of his life. Whereas, had he looked upon his

perishing in righteousness to be an over-righteousness, he would never

have called him a just man. Neither by a wicked man, can he mean a man

given up to the utmost excess of wickedness, since he tells us, that

he prolongeth his life in (or by) his wickedness. Who does not know,

that the excess of almost every kind of vice, is of itself a shortener

of life. So that the whole opposition and contrast lies between a good

man, and a bad man. A good man whose goodness shortens his life, and

bad man whose iniquity lengthens his life, or at least is not

excessive enough to shorten the thread of it. Solomon, absorbed in

these reflections, speaks here by way of prosopopeia, not the sense of

Solomon, the experienced, the learned, the wise; but of the former

Solomon, a vain young fellow, full of self- love, and the strong

desires of life. In the quality of such a one then, he looks with the

same eye upon the righteous man, who perishes in his righteousness, as

he would on a wicked one, who should perish in his wickedness. For it

is neither the righteousness of the one, nor the wickedness of the

other, that offends him, but the superlative degrees of both; which

tending equally to shorten life, he looks upon them as equally

opposite to the self-love he fondles within him. And, therefore, he

deems an excess of debauchery as great an enemy to the lasting

enjoyment of the pleasures of life, as an extraordinary righteousness

would be. Well then might he say to the latter, in this character, "Be

not over-much wicked, neither be thou foolish; why shouldst thou die

before thy time?" And to the former: "Be not righteous over-much,

neither make thyself over-wise: Why shouldst thou destroy thyself?"

What wonder then, that a youth of sprightliness and sense, but led

away by self-love to be fond of the pleasures and enjoyments of life,

when attained without hurry, and possessed without risk; what wonder,

I say, that such a youth should conceive an equal dislike to the

superlative degrees of virtue and vice, and, therefore, advise such of

his companions as give into the excess of debauchery, to refrain from

it: as it must infallibly tend to clog their understandings, stupify

their senses, and entail upon their constitutions a train of

infirmities, which cannot but debilitate their natural vigor, and

shorten their days? "Be not over-much wicked, neither be thou foolish:

Why shouldst thou die before thy time?" What wonder, that the same

self-love should prompt him to dissuade such of his friends or

acquaintance, as he wishes to have for companions, and countenancers

of his worldly-minded pursuits, from pursuing righteousness and wisdom

to a degree that must destroy in them all taste of earthly pleasures,

and may possibly impair their constitutions, and forward their end?

"Be not righteous over-much, neither make thyself overwise: Why

shouldst thou destroy thyself?"

This is the sense in which Solomon (placing himself in the state of

vanity of his youth) speaks to the one, and the other: to the

righteous, and to the ungodly. This is the true, genuine sense of the

letter; and every other sense put upon it, is false and groundless,

and wrested rather to pervert than explain the truth of the text. O

Christian simplicity, whither art thou fled? Why will not the clergy

speak truth? And why must this false prophet suffer thy people, O

Lord, to believe a lie? They have held the truth in unrighteousness.

Raise up, I beseech thee, O Lord, some true pastors, who may acquaint

them with the nature and necessity of perfect righteousness, and lead

them to that love of Christian perfection which the angry-minded,

pleasure-taking Doctor Trapp, labors to divert them from, by teaching,

that "all Christians must have to do with some vanities."

Is not the meaning of this text plain to the weakest capacity? I have

here given it to you, as I have it from the mouth of the royal

preacher himself. I have made use of no "philosophy and vain deceit

after the tradition of men, after the rudiments of the world, and not

after Christ," to impose a fleshly sense upon you, for the sense of

the word of God. No, I have given you a natural exposition obvious

from the very words themselves. Hence you may see, my

fellow-strugglers in righteousness, how grossly our angry adversary is

mistaken in his explanation of this text. Lord! Open his eyes, and

touch his heart; and convert him, and all those erring ministers, who

have seen vain and foolish things for thy people, and have not

discovered their iniquity, to turn away thy captivity. For they have

erred through wine, and through strong drink are out of the way! The

priest and the prophet have erred through strong drink, they are

swallowed up of wine, they are out of the way through strong drink,

they err in vision, they stumble in judgment.

It is plain from the words of the text, that the royal Preacher was

speaking in the person of a vain worldling, when he said, "Be not

righteous over-much;" whereby he meant to exhort the truly righteous

not to be dismayed, terrified, or disturbed from their constant

pursuit of greater and greater perfection of righteousness, until they

rest in Christ; notwithstanding the derision, fleshly persuasion,

ill-treatment and persecution of worldly men: Who, one day, repenting

and groaning for anguish of spirit, shall say within themselves,

"These were they whom we had sometimes in derision, and a proverb of

reproach. We fools, accounted their lives madness; and their end to be

without honor. How are they numbered among the children of God, and

their lot is among the saints!"

How blind then is the application (not to say perverse) which this

self-wise clergyman makes from the text, to such as, following the

advice of the apostle (Coloss. 3:2) "set their affections on things

above, not on things on the earth." Must hastiness in anger get the

better of sense and truth? Must the people be misled because the

pastor cannot, or will not see? Or must the injunction of Christ, "Be

perfect, even as your Father, who is in heaven, is perfect," give

place to the maxim of the heathen Tully: The greatest reproach to a

philosopher, is to confute his doctrine by his practice; if this be

the case, alas, what a deplorable, unspeakably deplorable condition is

that of some Christians? Wherefore, "thus saith the Lord concerning

the prophets who make his people to err, that bite with their teeth

and cry peace; and he that putteth not into their mouths, they even

prepare war against him: therefore night shall be unto you, that ye

shall not have a vision, and it shall be dark unto you, that ye shall

not divine, and the sun shall go down over the prophets, and the day

shall be dark over them.

But I will leave these lovers of darkness, and turn to you, O beloved,

elect of God! I beseech you, by the bowels of Christ, suffer not

yourselves to be deceived by their flattering, sin-soothing speeches.

"Be not of that rebellious people, lying children, children who will

not hear the law of the Lord: who say to the seers, see not; and to

the prophets, prophesy not unto us right things, speak unto us smooth

things, prophesy deceits." Follow not those, who flatter you in the

vanities they practice themselves. O may you never be of the number of

those, in the person of whom Solomon here says, "Be not righteous

over-much;" for their character is the character of the beast.

II. The character of the persons, who are to be supposed speaking here

in the text, is in a word the same with the character of those whom

Solomon here personates: who, as is already shown, are a vain set of

men, neither righteous enough to have an habitual desire of improving

virtue to its perfection, nor quite so flagitious [sinful, unlawful,

wicked] as to give into self-destroying vices: in a word, they are

self-lovers, the sole end of whose pursuits, whether indifferent, bad,

or laudable in themselves, is self-enjoyment. Insomuch that they look

upon virtue and vice, righteousness and wickedness, with the same eye,

and their fondness of aversion for both is alike, as their different

degrees appear to be the means to enhance and prolong the enjoyment of

pleasure, or to lessen and shorten those pleasures. Thus any virtue,

while it is kept within such bounds as may render it subservient to

the pleasurable degrees of vice, will meet with no opposition from

them; on the contrary, they will even commend it. But the moment it

becomes a restraint to vice in moderation (if I may be allowed to make

use of terms adequate to their system) from that moment it gives

offense, and they put it in their caveat, "Be not righteous

over-much." In like manner, vice, while confined to certain limits,

which rather improve than obstruct pleasures ,is with them a desirable

good; but no sooner does it launch out into any depth, sufficient to

drown and diminish the relish of those pleasures, than they declare

open war against it; "Be not over- much wicked." And the reason they

assign for their opposition in both cases, is the same: "why shouldst

thou destroy thyself? Why shouldst thou die before thy time?" Such is

the prudence of the world, the flesh, and the devil. Such the maxims

of these refined libertines, so much that more dangerous as they are

less obvious; so much the more insinuating, as they are removed from

certain extra-vagancies capable of shocking every man who has the

least sense and delicacy. O Lord, how true is it, that the sons of

darkness are wiser in their generation than the sons of light!

You are not then, beloved in the Lord, to imagine that your greatest

opposition, in struggling for perfect righteousness, is to come from

profligates, from men whose enormous vices create horror even to

themselves: no, your most dangerous, most formidable enemies, are the

kind of men I have painted to you, who render vice relishable with a

mixture of apparent virtue, and clothe wickedness in the apparel of

righteousness; "Beware of them, for they come to you in the clothing

of sheep, but inwardly are ravenous wolves."

This perverse generation will ensnare you into ungodliness, by seeming

oppositions to vice, and allow you to swallow the seemings of virtue

and righteousness like an emetic, only to puke forth the reality of

them. They paint black, white, and the white they convert into black.

Not content with seeming what they are not, they labor to make you,

what they are. Righteousness and wickedness they interweave in an

artful tissue, capable of deceiving the very elect, and difficult for

the most discerning among them to unravel; as almsgiving and avarice,

pride and humility, temperance and luxury, are dexterously blended

together; while as mutual curbs to each other, they combine to stem

the tide of impediments to worldly enjoyment, which might flow from

extraordinary degrees on either side. Thus "Almsgiving (you are told)

is very excellent," and you believe the proposition, without knowing

the particular sense it is spoken in, which is, that alms-giving is an

excellent curb upon avarice, by preserving a rich man from such a

superlative love of money as deprives him of the self- enjoyment of

it. And upon the strength of this belief, the worldly-minded man, who

labors to deceive you, gains credit enough with you to establish this

maxim, that all superlative degrees of alms-giving, are great sins,

and that a man must never sell all he has and give it to the poor,

because some may have families of their own, and ought to make

sufficient provision for them, according to that proverb, "Charity

begins at home;" when no one, at least scarce any one, is wise enough

to know, when he has a sufficiency. O Lord, which are we to believe,

these worldlings, or thee? If thou dost deceive us, why dost thou

threaten us with punishments, if we do not heed thee? And if the world

is deceitful, shall we not flee from it to cleave to thee?

"Pride is a great sin" even with these worldlings, inasmuch as the

external excesses of it, may obstruct the way to many ambitious

terminations of view, and its internal agitations are the destruction

of that peace, to which even self-love aspires; besides, the frequent

extravagancy of its motions may not only be prejudicial to health, but

a shortner of life. And, therefore, no wonder they should object

against it, "Be not over much wicked: why shouldst thou die before thy

time?" For this reason, they look upon a little mixture of humility to

be not only commendable, but even necessary to cub the extravagant

follies of an over- bearing pride. But then a superlative degree of

humility, that is, humility free from the least tincture of pride or

vanity, which is the same with them, as "an over-strained humility, is

a fault as well as folly;" because, forsooth, it is an expediment to

the self-enjoyment of the world and its pleasures; "All Christians

must have to do with some vanities, or else they must needs go out of

the world indeed; for the world itself is all over vanity." 'Tis

nothing, therefore, surprising, my brethren, to see a man of this cast

of mind making a vain ostentation (act of display, show) of his little

superficial acquaintance, with the ancient Greeks and Romans. What is

this but acting conformably to his own principle, that "all Christians

must have to do with some vanities?" And shall we wonder to hear such

a one prefer their writings, to those of an apostle; or be astonished

to see him wound the apostle with raillery, (good-natured ridicule)

through your sides, for wishing to know nothing but Jesus Christ, and

him crucified? No, with him it is consistency to laugh and reprove you

out of the perfection of righteousness, which, however he may play

with terms, is with him the same as being righteousness over-much; but

with you it would be inconsistency, who ought to know no difference

between being righteous, and living in a perpetual, habitual desire of

being superlatively so. It is no more than, than you ought to expect

to hear such advocates for the world cry out to you, "Be not righteous

over-much: why should you destroy yourselves?" But, O Lord, surely

this is not the same voice which tells us, that unless we humble

ourselves like unto children, we shall not enter into the kingdom of

heaven, and that he is greatest there, who humbles himself the most

like a child! But what will not men advance who are drunk with

passion, and intoxicated with self-love?

"The vice of intemperance in eating, and drinking, is plain to

everybody," they own. And, therefore, they give it up as an excess

which cannot but tend to the impairing of health, and shortening of

life: nay, it drowns the very relish of pleasure in actual eating and

drinking. Hence will every refined debauchee exclaim against it with

Dr. Trapp: "Be not over much wicked: why shouldst thou destroy

thyself?" Little sobriety, say they, is requisite to give a zest to

luxury and worldly pleasures. But too much of it is too much, "to eat

nothing but bread and herbs, and drink nothing but water, unless there

be a particular reason for it (such perhaps as Doctor Cheyne may

assign) is folly at best (that is, even though it be done for Christ's

sake) therefore no virtue:" "Be not then righteous over- much, why

shouldst thou destroy thyself?" And if you should answer those

carnally-minded men with the words of the apostle, Rom. 8, "We are

debtors, not to the flesh, to live after the flesh; For if we live

after the flesh, we shall die: but if we, through the spirit, do

mortify the deeds of the flesh, we shall live." If you answer them

thus, they will tell you, this is teaching for doctrines the

commandments of men." And it will be to as little purpose to answer

them, with what St. Paul says elsewhere (Rom. 14:17) "The kingdom of

God is not meat and drink, but righteousness, and peace, and joy in

the Holy Ghost:" They will not blush to tell you, that "our blessed

Savior came eating and drinking, nay worked a miracle to make wind (at

an entertainment) when it is plain there had been more drank than was

necessary." To such lengths does the love of the world hurry these

self-fond, merry-making worldlings! Tell them of self-denial, they

will not hear you, it is an encroachment upon the pleasures of life,

and may shorten it of a few days, which you are never sure of

possessing; it is being "righteous over-much: why shouldst thou

destroy thyself?" Jesus, you will say, tells us (John 12:25) "He that

loveth his life shall lose it, and he that hateth his life in this

world, shall keep it unto life eternal." But this and the like, they

will inform you, "are hyperbolical phrases." Now what signifies

minding Jesus, when he speaks hyperbolically, that is, speaks more

than is strictly true. Yet, O Lord Jesus, grant us to mind thee,

whatever these worldlings may say; remind us, that if any man will

come after thee, he must deny himself, and take up his cross, and

follow thee! O how enlarging is it to the soul, to take up the cross

of Christ and follow him!

But you are charged, ye beloved lovers of perfect righteousness, with

extravagances. You allow of "no sort of recreation or diversion;

nothing but an universal mortification and self-denial; no pleasure

but from religion only:" you teach "that the bodily appetites must not

be in the least degree gratified, any farther than is absolutely

necessary to keep body and soul together, and mankind in being: No

allowances are to be made for melancholy misfortunes, or human

infirmity: grief must be cured only by prayer;" (a horrid grievance

this, to such as think prayer burdensome at best) "To divert it by

worldly amusements is carnal." A heavy charge this: but left it should

seem so only to those carnal persons, who are resolved to give way to

their carnal appetites; what you look upon as advisable only, these

perverters of truth insinuate to be looked upon by you as

indispensable duties. And lest prevarication should fail, downright

falsehoods must be placed to your account, "so that to taste an

agreeable fruit, or smell to a rose, must be unlawful with you,"

however you disown it. But O, my beloved Christians, be not

discouraged from the pursuit of perfect righteousness by these or such

vile misrepresentations. For "blessed are ye when men shall revile

you, and shall say all manner of evil against you falsely for the sake

of Christ Jesus. Rejoice, and be exceeding glad: For great is your

reward in heaven: for so persecuted they the prophets who were before

you."

Thus far, then, may suffice to show clearly with what dangerous views

the worldly-minded men, whom Solomon personates in the text before us,

lay siege to your souls in fair speeches. What I have said, is enough

to convince you, that their character is that of the beast, whom St.

John, in the Revelations, "saw coming up from the sea (that is, the

flagitious [sinful, unlawful, wicked] world) with seven heads." And

what shall we say of a man, a clergyman, who teaches, and is an

advocate for their perverse doctrines? May we not, nay, must we not,

for the glory of God, and your good, inform you, that he is a "Teacher

and approver of worldly maxims." May I not, nay, must I not, give you

this caution with the royal preacher: "When he speaketh fair, believer

him not, for there are seven abominations in his heart?" But how

different is the character I have given you, from the character of the

persons to whom the text under consideration is spoken! That is, the

character of all such, as, like you, are resolved never to rest, 'till

they rest in Christ Jesus. To show this, I shall now pass to my third

point.

III. To what sort of persons does Solomon in the character of a

worldling address himself, when he says, "Be not righteous over-much,

neither make thyself over-wise: why shouldst thou destroy thyself?"

Not to the wicked, 'tis plain; for besides that it would have been an

unnecessary precaution, he turns to these in the next verse with

another kind of warning, which however has some analogy with this. "Be

not over-much wicked, neither be thou foolish, why shouldst thou die

before thy time?" Was it then to the righteous, in a common way; that

is, to such as content themselves with the observance of the absolute

essentials of God's laws? Surely our adversaries will not allow this,

unless they be of opinion, that to be righteous at all, is to be

righteous over-much. And yet it cannot possibly be supposed that the

persons spoken to, are men perfectly righteous; since, as I proved to

you, in the introduction of this discourse, till we come up to the

perfection of our heavenly father, we can never be righteous enough,

much less perfectly righteous: wherefore, as in this life, men cannot

attain to the perfection of their heavenly father, it follows in

course that the persons here spoken to, cannot be men perfectly

righteous, there being no such men existing; for as St. John saith,

"If we say that we have no sin, we deceive ourselves, and the truth is

not in us." Alas, O Lord, when shall we be delivered from the body of

this death?

It remains, that the persons spoken to, in the text, are such only, as

persisting steadfastly in a firm adherence to all the essential laws

of God, content not themselves with the practice of common virtues in

a common degree, but live in a perpetual habitude of desires,

struggles, and yearnings towards an intimate union with Christ, the

perfection of righteousness. They are not of the number of those

righteous with indifference, who would fain blend the service of God

and mammon, would fain have Christ and the world for their masters,

and halting between two, like the children of Israel of old, with

their faces to heaven, and their hearts to the earth, are neither hot

nor cold. Alas, would they were cold or hot! But "because they are

luke-warm, and neither cold nor hot, the Lord shall spew the out of

his mouth."

Not so the persons spoken to in my text; not so you, O beloved in God,

who having shaken off the world and worldly affection; to run the more

swiftly after righteousness, hate your own lives for the sake of

Christ. Happy, happy are all you, who put on our Lord Jesus, and with

him the new man! "You are the true circumcision which worship God in

spirit, and rejoice in Christ Jesus, and have no confidence in the

flesh."

What wonder then, Christians! To you I speak, all ye lovers and

strugglers after the perfect righteousness of your divine Master

Christ; what wonder is it, that you should be charged with enthusiasm,

with folly, with fanaticism and madness? Were not the apostles so

before you, when they preached Christ Jesus? Nay were they not reputed

drunk with wine? Can you be amazed at it in an age, "when all manner

of vice abounds to a degree almost unheard of," when the land is full

of adulterers, and because of swearing the land mourneth. O how is the

faithful city become an harlot! My heart within me is broken, because

of the clergy, all my bones shake? I am like a drunken man, and like a

man whom wine hath overcome; because of the Lord, and because of the

words of his holiness, perverted by this deluded clergyman.

When the clergy, whom Christ has appointed to teach his people "to

walk before him and be perfect," become teachers of worldly maxims,

what can be expected from the laity? It is notorious, that for the

moralizing iniquity of the priest, the land mourns. They have preached

and lived many sincere persons out of the church of England. They

endeavor to make you vain: (as the prophets did in the day of

Jeremiah) they speak a vision out of their own mouth, and not out of

the mouth of the Lord. In a word, "both prophet and priest are

profane, and do wickedness in the very house of the Lord." Nay, they

say still to them who despise the Lord, The Lord hath said, Ye shall

have peace; and they say to every one who walketh after the

imagination of his own heart, No evil shall come upon you.

Such is the language, my beloved lovers of Christian perfection, which

the indolent, earthly-minded, pleasure-taking clergy of the church of

England, use to strengthen the hands of evil-doers, that none may

return from his wickedness. Such is the doctrine of the letter-learned

divine, who has dipped his pen in gall, to decry perfect

righteousness, and to delude you from it, with a false application of

that text so greatly misunderstood by him: "Be not righteous

over-much, neither be thou over-wise: why shouldst thou destroy

thyself?" But suffer not yourselves, my fellow- Christians, to be

deluded by him. For as I have already shown to you, he is grossly

(Lord grant he was not maliciously) mistaken in his manner of

explaining this text; and so far from making a right application of it

according to the wise, the experienced Solomon's intention, he acts

the character of a vain libertine, full of self-love, and earthly

desires, whom Solomon but personates, to ridicule. But the doctor by

realizing that character is himself, becomes the teacher and approver

of worldly maxims, which he applies to you, on purpose to destroy in

you the yearnings after perfect righteousness in Christ. May I not

then, nay, must I not warn you, my beloved, that this man is an enemy

to perfect righteousness in men through Christ Jesus, and, therefore,

no friend to Christ? O that my head was an ocean, and my eyes

fountains of tears, to weep night and day for this poor creature, this

hood-winked member of the clergy.

Pray you, O true Christians, pray and sigh mightily to the Lord;

importune him in the behalf of this erring pastor; pray that he would

vouchsafe to open the eyes, and touch the stubborn heart of this

scribe, that he may become better instructed. Otherwise, as the Lord

said by the mouth of his true prophet Jeremiah, "Behold, I will feed

him with wormwood, and make him drink the water of gall; for from him

is profaneness gone forth into all the land."

This good, however, hath he done by attempting to show the folly, sin,

and danger of that which he miscalls being righteous over-much, that

is, being superlatively righteous, in desire and habitual struggles;

he has thereby given me the occasion to show you, brethren, in the

course of this sermon, the great and real folly, sin, and danger of

not being righteous enough; which, perhaps, I should never have

thought of doing, had not this false doctrine pointed out to me the

necessity of doing it. Thus does the all-wise providence of God, make

use of the very vices of men to draw good out of evil; and choose

their very errors to confound falsehood and make way for truth. Though

this should be more than our angry adversary intended, yet, Lord,

reward him according to his works: and suffer him no longer to be

hasty in his words, that we may have room to entertain better hopes of

him for the future.

Blessed be God for sending you better guides! I am convinced it was

his divine will: our dear fellow-creature, Doctor Trapp, falling to

such errors, has given so great a shock to the sound religion of

Christian perfection, that unless I had opposed him, I verily believe

the whole flock who listened to his doctrine, would have been

scattered abroad like sheep having no shepherd. "But woe to you

scribes and Pharisees! Woe be unto the pastors that destroy and

scatter the sheep of my pasture, saith the Lord."

Full well I know that this sermon will not be pleasing to my poor

peevish adversary; but correction is not to pleasure but to profit:

few children can be brought willingly to kiss the rod which rebuketh

them; though, when they become of riper understanding, they will bless

the hand that guided them. Thus shall this angry man, I trust, thank

me one day for reproving him, when his reason shall be restored to him

by the light of the Holy Spirit. O Lord, grant thou this light unto

him, and suffer him to see with what bowels of pity and tenderness I

love him in thee, even while I chasten him.

Neither am I insensible, brethren, how offensive my words will be to

worldlings in general, who loving falsehood better than truth, and the

flesh before the spirit will still prefer the doctor's sin-soothing

doctrines to the plain gospel verities preached by me. O how my soul

pities them. But I have done my duty, I wash my hands, and am innocent

of the blood of all. I have not fought to please my hearers, but have

spoken plain truth though it should offend. For what things were gain

to me, those I counted loss for Christ; and hope I shall ever do so.

Not that I presume to think myself already perfect. But "I press

towards the mark, for the prize of the high calling of God in Christ

Jesus."

None of us, as I before told you, can boast of having attained the

summit of perfection; though, he is the nearest to it, who is widest

from the appetites of the flesh, and he stands the highest, who is the

lowliest in his own esteem: wherefore, as many of us as have made any

advances towards Christ and his kingdom, "whereto we have already

attained, let us walk by the same rule, let us mind the same thing."

Walk not then, brethren, according to the ways of the world: but be

followers of Christ together with me. And if any, even an angel of

light, should presume to teach you any other gospel than that which I

have here taught you, let him be accursed. "For you will find many

walking, like such of whom I have told you already, and now tell you

weeping, that they are the enemies of the cross of Christ: whose end

is destruction, whose God is their belly: and whose glory is in their

shame, for they mind worldly things. But your conversation is in

heaven, from whcnce also you look for the Savior, the Lord Jesus

Christ: who shall change your vile bodies, that they may be fashioned

like unto his glorious body, according to the working whereby he is

able to subdue even all things unto himself," even the stubborn heart

of our perverse adversary.

Which God of his infinite mercy grant, &c.

The Benefits of an Early Piety

The amiableness of religion in itself, and the innumerable advantages

that flow from it to society in general, as well as to each sincere

professor in particular, cannot but recommend it to the choice of

every considerate person, and make, even wicked men, as they wish to

die the death, so in their more sober intervals, to envy the life of

the righteous. And, indeed, we must do the world so much justice, as

to confess, that the question about religion does not usually arise

from a dispute whether it be necessary or not (for most men see the

necessity of doing something for the salvation of their souls;) but

when is the best time to set about it. Persons are convinced by

universal experience, that the first essays or endeavors towards the

attainment of religion, are attended with some difficulty and trouble,

and therefore they would willingly defer the beginning of such a

seemingly ungrateful work, as long as they can. The wanton prodigal,

who is spending his substance in riotous living, cries, a little more

pleasure, a little more sensuality, and then I will be sober in

earnest. The covetous worldling, that employs all his care and pains

in "heaping up riches, though he cannot tell who shall gather them,"

does not flatter himself that this will do always; but hopes with the

rich fool in the gospel, to lay up goods for a few more years on

earth, and then he will begin to lay up treasures in heaven. And, in

short, thus it is that most people are convinced of the necessity of

being religious some time or another; but then, like Felix, they put

off the acting suitably to their convictions, 'till, what they

imagine, a more convenient season: whereas, would we be so humble as

to be guided by the experience and counsel of the wisest men, we

should learn that youth is the fittest season for religion; "Remember

now thy creator, (says Solomon) in the days of thy youth." By the word

remember, we are not to understand a bare speculative remembrance, or

calling to mind, (for that, like a dead faith, will profit us

nothing,) but such a remembrance as will constrain us to obedience,

and oblige us out of gratitude, to perform all that the Lord our God

shall require of us. For as the forgetting God in scripture language,

implies a total neglect of our duty, in like manner remembering him

signifies a perfect performance of it: so that, when Solomon says,

"Remember thy Creator in the days of thy youth,: it is the same as if

he had said, keep God's commandments; or, in other words, be religious

in the days of thy youth, thereby implying, that youth is the most

proper season for it.

I shall in the following discourse,

First, Endeavor to make good the wise man's proposition, implied in

the words of the text, and to show that youth is the fittest season

for religion.

Secondly, By way of motive, I shall consider the many unspeakable

advantages that will arise from, "Remembering our Creator in the days

of our youth." And,

Thirdly, I shall conclude with a word or two of exhortation to the

younger part of this audience.

First, I am to make good the wise man's proposition, implied in the

words of the text, and to show that youth is the fittest season for

religion: "Remember now thy Creator in the days of thy youth." But to

proceed more clearly in this argument, it may not be improper, first,

to explain what I mean by the word religion. By this term, then, I

would not be understood to mean a bare outward profession or naming

the name of Christ; for we are told, that many who have even

prophesied in his name, and in his name cast out devils, shall

notwithstanding be rejected by him at the last day: nor would I

understand by it, barely being admitted into Christ's church by

baptism; for then Simon Magus, Arius, and the heresiarchs [heresies,

maybe arch-heresies] of old,, might pass for religious persons; for

these were baptized: nor yet the receiving the other seal of the

covenant, for then Judas himself might be canonized for a saint; nor

indeed do I mean any or all of these together, considered by

themselves; but a thorough, real, inward change of nature, wrought in

us by the powerful operations of the Holy Ghost, conveyed to and

nourished in our hearts, by a constant use of all the means of grace,

evidenced by a good life, and bringing forth the fruits of the spirit.

The attaining this real, inward religion, is a work of so great

difficulty, that Nicodemus, a learned doctor and teacher in Israel,

thought it altogether impossible, and therefore ignorantly asked our

blessed Lord, "How this thing could be?" And, truly, to rectify a

disordered nature, to mortify our corrupt passions, to turn darkness

to light, to put off the old man, and put on the new, and thereby to

have the image of God reinstamped upon the soul, or, in one word, "to

be born again," however light some may make of it, must, after all our

endeavors, be owned by man to be impossible. It is true, indeed,

Christ's yoke is said to be an easy or a gracious yoke, and his burden

light; but then it is to those only to whom grace has been given to

bear and draw in it. For, as the wise son of Sirach observes, "At

first wisdom walked with her children in crooked ways, and bring them

into fear, and torments them with her discipline, and does not turn to

comfort and rejoice them, 'till she has tried them and d proved their

judgment." No, we must not flatter ourselves that we shall walk in

wisdom's pleasant ways, unless we first submit to a great many

difficulties. The spiritual birth is attended with its pangs, as well

as the natural: for they that have experienced it (an they only are

the proper judges,) can acquaint you, that in all things that are dear

to corrupt nature, we must deny ourselves, lest, after all, when w

come to the birth, we should want strength to bring forth.

But if these things are so; if there are difficulties and pangs

attending our being born again; if we must deny ourselves, what season

more proper than that of youth? When, if ever, our bodies are robust

and vigorous, and our minds active and courageous; and, consequently,

we are then best qualified to endure hardness, as good soldiers of

Jesus Christ.

We find, in secular matters, people commonly observe this method, and

send their children abroad among the toils and fatigues of business,

in their younger years, as well knowing they are then fittest to

undergo them. And why do they not act with the same consistency in the

grand affair of religion? Because, as our Savior has told us, "The

children of this world are wiser in their generation than the children

of light.

But, Secondly, If pure and undefiled religion consists in the renewal

of our corrupted natures, then it is not only a work of difficulty,

but, the perfection of it, of time.

And if this be the case, then it highly concerns every one to set

about it betimes, and to "work their work while it is day, before the

night cometh, when no man can work."

Could we, indeed, live to the age of Methuselah, and had but little

business to employ ourselves in, we might then be more excusable, if

we made no other use of this world, than what too many do, take our

pastime therein: but since our lives are so very short, and we are

called to work our salvation with fear and trembling, we have no room

left for trifling, lest we should be snatched away while our lamps are

untrimmed, and we are entirely unprepared to meet the Bridegroom.

Did we know a friend or neighbor, who had a long journey of the utmost

importance to make, and yet should stand all the day idle, neglecting

to set out till the sun was about to go down, we could not but pity

and condemn his egregious folly. And yet it is to be feared most men

are just such fools; they have a long journey to take, nay, a journey

to eternity, a journey of infinite importance, and which they are

obliged to dispatch before the sun of their natural life be gone down;

and yet they loiter away the time allotted them to perform their

journey in, till sickness or death surprises them; and then they cry

out, "What shall we do to inherit eternal life?" But leaving such to

the mercies of God in Christ, who can call at the eleventh hour, I

pass on to

The Second general thing proposed, To show the advantages that will

arise from remembering our Creator in the days of our youth; which may

serve as so many motives to excite and quicken all persons immediately

to set about it.

And the First benefit resulting from thence is, that it will bring

most honor and glory to God. This, I suppose, every serious person

will grant, ought to be the point in which our actions should center;

for to this end were we born, and to this end were we redeemed by the

precious blood of Jesus Christ, that we should promote God's eternal

glory. And as the glory of God is most advanced by paying obedience to

his precepts, they that begin soonest to walk in his ways, act most to

his glory. The common objection against the divine laws in general,

and the doctrines of the gospel in particular, is, they are not

practicable; that they are contrary to flesh and blood; and that all

those precepts concerning self-denial, renunciation of and deadness to

the world, are but so many arbitrary restraints imposed upon human

nature: but when we see mere striplings not only practicing, but

delighting in such religious duties, and in the days of their youth,

when, if ever, they have a relish for sensual pleasures, subduing and

despising the lust of the flesh, the lust of the eyes and the pride of

life; this, this is pleasing to God; this vindicates his injured

honor; this shows that his service is perfect freedom, "that his yoke

is easy, and his burden light."

But, Secondly, as an early piety redounds most to the honor o God, so

it will bring most honor to ourselves: for those that honor God, God

will honor. We find it, therefore, remarked to the praise of Obadiah,

that he served the Lord from his youth: of Samuel, that he stood, when

young, before God in a linen ephod: of Timothy, that from a child he

had known the holy scriptures: of St. John, that he was the youngest

and most beloved disciple: and of our blessed Lord himself, that at

twelve years old he went up to the temple, and sat among the doctors,

both hearing and asking them questions.

Nor, Thirdly, will an early piety afford us less comfort than honor,

not only because it renders religion habitual to us, but also because

it gives us a well-grounded assurance of the sincerity of our

profession. Was there no other argument against a death-bed

repentance, but the unsatisfactoriness and anxiety of such a state,

that should be sufficient to deter all thinking persons from deferring

the most important business of their life to such a dreadful period of

it. For supposing a man to be sincere in his profession of repentance

on a death-bed (which, in most cases, is very much to be doubted) yet,

he is often afraid lest his convictions and remorse proceed not from a

true sorrow for sin, but a servile fear of punishment. But one, who is

a young saint, need fear no such perplexity; he knows that he loves

God for his own sake, and is not driven to him by a dread of impending

evil; he does not decline the gratifications of sense, because he can

no longer "hear the voice of singing men and singing women;" but

willingly takes up his cross, and follows his blessed Master in his

youth, and therefore has reason to expect greater confidence of his

sincerity towards God. But further, as an early piety assures the

heart of its sincerity, so, likewise, it brings its present reward

with it, as it renders religion and its duties habitual and easy. A

young saint, were you to ask him, would joyfully tell you the

unspeakable comfort of beginning to be religious betimes: as for his

part, he knows not what men mean by talking of mortification,

self-denial, and retirement, as hard and rigorous duties; for he has

so accustomed himself to them, that, by the grace of God, they are now

become even natural, and he takes infinitely more pleasure in

practicing the severest precepts of the gospel, than a luxurious Dives

in a bed of state, or an ambitious Haman at a royal banquet. And O how

happy must that youth be, whose duty is become a second nature, and to

whom those things, which seem terrible to others, are grown both easy

and delightful!

But the greatest advantage of an early piety is still behind,

Fourthly, It lays in the best provision of comfort and support against

such time as we shall stand most in need thereof, viz. All times of

our tribulation, and in particular, against the time of old age, the

hour of death, and the day of judgment.

This is the argument the wise man makes use of in the words

immediately following the text: "Remember now your Creator in the days

of thy youth, while the evil days come not, nor the years draw nigh,

wherein thou shalt say, I have no pleasure in them." Observe, the time

of old age, is an evil time, years wherein there is no pleasure: and

ask those that are grown old, and they will inform you so. Cordials

surely, then, must be exceeding proper to support our drooping

spirits: and O what cordial comparable to the recollection of early

piety, depending wholly on the righteousness of Christ? When the eyes,

like Isaac's, are grown dim with age; when "the keepers of the house,

the hands, shall tremble," as the wise man goes on to describe the

infirmities of old age; when "the strong men bow themselves," or the

legs grow feeble; and the "grinders," the tooth, shall cease to do

their proper office, because they are few; for a person then to hear

the precepts of the gospel read over to him, and to be able to lay his

hand on his heart, and to say sincerely, notwithstanding a

consciousness of numberless short-comings, "All these have I

endeavored, through grace, to keep from my youth:" this must give him,

through Christ who worketh all, comfort that I want words to express

and thoughts to conceive. But, supposing it was possible for us to

escape the inconveniences of old age, yet still death is a debt, since

the fall, we all must pay; and, what is worse, it generally comes

attended with such dreadful circumstances, that it will make even a

Felix to tremble. But as for the godly, that have been enabled to

serve the Lord from their youth, it is not usually so with them; no,

they have faith given them to look upon death, not as a king of

terrors, but as a welcome messenger, that is come to conduct them to

their wished-for home. All the days of their appointed time have they

waited, and it has been the business of their whole lives to study to

prepare themselves for the coming of their great change; and,

therefore, they rejoice to hear they are called to meet the heavenly

Bridegroom. Thus dies the early pious, whose "path has been as the

shining light, that shineth more and more unto the perfect day." But

follow him beyond the grave, and see with what an holy triumph he

enters into his Master's joy; with what an humble boldness he stands

at the dreadful tribunal of Jesus Christ; and can you then forbear to

cry out, "Let me die the death of the righteous, and let my latter

end, and future state, be like his?"

Need I then, after having shown so many advantages to arise from an

early piety, use any more arguments to persuade the younger part of

this audience, to whom, in the Third and last place, I address myself,

to "remember their Creator in the days of their youth?"

What! Will not all the arguments I have mentioned, prevail with them

to leave their husks, and return home to eat of the fatted calf? What!

Will they thus requite our Savior's love? That be far from them! Did

he come down and shed his precious blood to deliver them from the

power of sin; and will they spend their youthful strength and vigor in

the service of it, and then think to serve Christ, when they can

follow their lusts no longer? Is it fit, that many, who are endowed

with excellent gifts, and are thereby qualified to be supports and

ornaments of our sinking church, should, notwithstanding, forget the

God who gave them, and employ them in things that will not profit? O

why will they not arise, and, like so many Phineas's, be zealous for

the Lord of Hosts? Doubtless, when death overtakes them, they will

wish they had: and what hinders them, but that they begin now? Think

you that any one yet ever repented that he began to be religious too

soon? But how many, on the contrary, have repented that they began

when almost too late? May we not well imagine, that young Samuel now

rejoices that he waited so soon at the tabernacle of the Lord? Or

young Timothy, that from a child he knew the holy scriptures? And if

you wish to be partakers of their joy, let me persuade you to be

partakers of their piety.

I could still go on to fill my mouth with arguments; but the

circumstances and piety of those amongst whom I am now preaching "the

kingdom of God," remind me to change my style; and, instead of urging

any more dissuasives from sin, to fill up what is behind of this

discourse, with encouragements to persevere in holiness.

Blessed, for ever blessed be the God and the Father of our Lord Jesus

Christ, I am not speaking to persons inflamed with youthful lusts, but

to a multitude of young professors, who by frequently assembling

together, and forming themselves into religious societies, are, I hope

on good ground, in a ready way to be of the number of those "young

men, who have overcome the wicked-one."

Believe me, it gladdens my very soul, to see so many of your faces set

heaven-wards, and the visible happy effects of your uniting together,

cannot but rejoice the hearts of all sincere Christians, and oblige

them to wish you good luck in the name of the Lord. The many souls who

are nourished weekly with the spiritual body and blood of Jesus

Christ, by your means; the weekly and monthly lectures that are

preached by your contributions; the daily incense of thanksgiving and

prayer which is publicly sent up to the throne of grace by your

subscriptions; the many children which are trained up "in the nurture

and admonition of the Lord," by your charities; and, lastly, the

commendable and pious zeal you exert in promoting and encouraging

divine psalmody, are such plain and apparent proofs of the benefit of

your religious societies, that they call for a public acknowledgment

of praise and thanksgiving to our blessed Master, who has not only put

into your hearts such good designs, but enabled you also to bring the

same to good effect.

It is true it has been object, "That young men forming themselves into

religious societies, has a tendency to make them spiritually proud,

and to think more highly of themselves than they ought to think." And,

perhaps, the imprudent, imperious behavior of some novices in

religion, who, "though they went out from you, were not of you," may

have given too much occasion for such as aspersion.

But you, brethren, have not so learned Christ. Far, far be it from you

to look upon yourselves, as righteous, and despise others, because you

often assemble yourselves together. No; this, instead of creating

pride, ought to beget an holy fear in your hearts, lest your practice

should not correspond with your profession, and that, after you have

benefited and edified others, you yourselves should become cast-aways.

Worldly-mindedness, my brethren, is another rock against which we are

in danger of splitting. For, if other sins have slain their thousands

of professing Christians, this has slain its ten thousands. I need not

appeal to past ages; your own experience, no doubt, has furnished you

with many unhappy instances of young men, who, "after (as one would

have imagined) they had escaped the pollutions which are in the world

through lust," and "had tasted the good word of life," and endured for

a season, whilst under the tuition and inspection of others; yet, when

they have come to be their own masters, through a want of faith, and

through too great an earnestness in "laboring for the meat which

perisheth," have cast off their first love, been again entangled with

the world, and "returned like the dog to his vomit, and like the sow

that was washed, to her wallowing in the mire." You would, therefore,

do well, my brethren, frequently to remind each other of this

dangerous snare, and to exhort one another to begin, pursue, and end

your Christian warfare, in a thorough renunciation of the world, and

worldly tempers; so that, when you are obliged by Providence to

provide for yourselves, and those of your respective households, you

may continue to walk by faith, and still "seek first the kingdom of

God, and his righteousness;" not doubting, but all other things, upon

your honest industry and endeavors, shall be added unto you.

And now, what shall I say more? To speak unto you, fathers, who have

been in Christ so many years before me, and know the malignity of

worldly- mindedness, and pride in the spiritual life, would be

altogether needless. To you, therefore, O young men, (for whom I am

distressed, for whom I fear as well as for myself) do I once more

address myself, in the words of the beloved disciple, "Look to

yourselves, that we lose not those things which we have wrought, but

receive a full reward." Be ever mindful, then, of the words that have

been spoken to us by the apostles of the Lord and Savior, "Give

diligence to make your calling and election sure. Beware, lest ye also

being led away by the error of the wicked, fall from your own

steadfastness. Let him that thinketh he standeth, take heed lest he

fall. Be not high-minded, but fear. But we are persuaded better things

of you, and things that accompany salvation, though we thus speak. For

God is not unrighteous, to forget your works and labor of love. And we

desire that every one of you do show the same diligence, to the full

assurance of hope unto the end: that ye be not slothful, but followers

of them, who through faith and patience inherit the promises." It is

true, we have many difficulties to encounter, many powerful enemies to

overcome, ere we can get possession of the promised land. we have an

artful devil, and ensnaring world, and above all, the treachery of our

own hearts, to withstand and strive against. "For straight is the

gate, and narrow is the way that leadeth unto eternal life." But

wherefore should we fear, since he that is with us is far more

powerful, than all who are against us? Have we not already experienced

his almighty power, in enabling us to conquer some difficulties which

seemed as insurmountable then, as those we struggle with now? And

cannot he, who delivered us out of the paws of those bears and lions,

preserve us also from being hurt by the strongest Goliath?

"Be steadfast therefore, my brethren, be immovable." Be not "ashamed

of the gospel of Christ: for it is the power of God unto salvation."

Fear not man; fear not the contempt and revilings which you must meet

with in the way of duty; for one of you shall chase a thousand; and

two of you put ten thousand of your enemies to flight. And if you will

be contented, through grace, to suffer for a short time here; I speak

the truth in Christ, I lie not; then may ye hope, according to the

blessed word of promise, that ye shall be exalted to sit down with the

Son of Man, when he shall come in the glory of his Father, with his

holy angels, to judgment hereafter. May Almighty God give every one of

us such a measure of his grace, that we may not be of the number of

those that draw back unto perdition, but of them that believe and

endure unto the end, to the saving of our souls, through our Lord

Jesus Christ.

Which God, &c.

Christ the Believer's Husband

Isaiah 54:5 -- "For thy Maker is thy Husband."

Although believers by nature, are far from God, and children of wrath,

even as others, yet it is amazing to think how nigh they are brought

to him again by the blood of Jesus Christ. Eye hath not seen, nor ear

heard, neither hath it entered into the heart of any man living, fully

to conceive, the nearness and dearness of that relation, in which they

stand to their common head. He is not ashamed to call them brethren.

Behold, says the blessed Jesus in the days of his flesh, "my mother

and my brethren." And again after his resurrection, "go tell my

brethren." Nay sometimes he is pleased to term believers his friends.

"Henceforth call I you no longer servants, but friends." "Our friend

Lazarus sleepeth." And what is a friend? Why there is a friend that is

nearer than a brother, nay as near as one's own soul. And "thy friend,

(says God in the book of Deuteronomy) which is as thy own soul." Kind

and endearing applications these, that undoubtedly bespeak a very near

and ineffably intimate union between the Lord Jesus and the true

living members of his mystical body! But, methinks, the words of our

text point out to us a relation, which not only comprehends, but in

respect to nearness and dearness , exceeds all other relations

whatsoever. I mean that of a Husband, "For thy Maker is thy husband;

the Lord of Hosts is his name; and thy Redeemer the Holy One of

Israel, the God of the whole earth shall he be called."

These words were originally spoken to the people of the Jews,

considered collectively as a peculiar people, whom our Lord had

betrothed and married to himself; and they seem to be spoken, when

religion was on the decline among their churches; when they had, in a

great measure, lost that life and power, which they once experienced;

and their enemies began to insult them with a "where is now your God?"

Such a state of things must undoubtedly be very afflicting to the true

mourners in Zion; and put them upon crying unto the Lord, in this

their deep distress. He hears their prayer, his bowels yearn towards

them; and in the preceding verse, he assures them, that though the

enemy had broken in upon them like a flood, yet their extremity should

be his opportunity to lift up a standard against him. "Fear not, (says

the great Head and King of his church) for thou shalt not be ashamed

(finally or totally); neither be thou confounded, (dissipated or

dejected, giving up all for gone, as though thou never shouldst see

better days, or another revival of religion) for thou shalt not

(entirely) be put to shame;" though for a while, for thy humiliation,

and the greater confusion of thy adversaries, I suffer them to triumph

over thee: "For thou shalt forget the shame of thy youth, and shalt

not remember the reproach of thy widow-hood any more;" i.e. I will

vouchsafe you such another glorious gale of my blessed Spirit, that

you shall quite forget your former troubled widow-state, and give your

enemies no more occasion to insult you, on account of your

infant-condition, but rather to envy you, and gnash their teeth, and

melt away at the sight of your un-thought-of glory and prosperity. And

why will the infinitely great and condescending Jesus deal thus with

his people? Because the church is his spouse; "For, (as in the words

just now read to you) thy Maker is thy husband; thy Redeemer, the Holy

One of Israel;" and therefore he loves them too well, to let thy

enemies always trample thee under foot. "The Lord of Hosts is his

name, the God of the whole earth shall he be called;" and therefore he

is armed with sufficient power to relieve his oppressed people, and

over come and avenge himself of all their haughty and insulting foes.

This seems to be the prime and genuine interpretation of the text and

context, especially if we add, that they may have a further view to

the latter-day glory, and that blesses state of the church, which the

people of God have been looking for in all ages, and the speedy

approach of which, we undoubtedly pray for, when we put up that

petition of our Lord's, "thy kingdom come."

But, though the words were originally spoken to the Jews, yet they are

undoubtedly applicable to all believers in all ages, and, when

enlarged on in a proper manner, will afford us suitable matter of

discourse both for sinners and for saints; for such as know God, as

well as for such who know him not; and likewise for those, who once

walked in the light of his blessed countenance, but are now

backslidden from him, have their harps hung upon the willows, and are

afraid that their beloved is gone, and will return to their souls no

more. Accordingly, without prefacing this discourse any further, as I

suppose that a mixed multitude of saints, unconverted sinners, and

backsliders, are present here this day, I shall endeavor to speak from

the words of the text, that each may have a proper portion, and none

be went empty away.

In prosecuting this design, I will,

I. Endeavor to show, what must pass between Jesus Christ and our souls

before we can say, "that our Maker is our husband."

II. The duties of love which they owe to our Lord, who stand in so

near a relation to him,

III. The miserable condition of such as cannot yet say "their Maker is

their husband." And

IV. I shall conclude with a general exhortation to all such unhappy

souls, to come and match with the dear Lord Jesus. And O! may that God

who blessed Abraham's servant, when he went out to seek a wife for his

son Isaac, bless me, even me also, now I am come, I trust, relying on

divine strength, to invite poor sinners, and recall backsliders, to my

Master Jesus!

And First, I am to show, what must pass between Jesus Christ and our

souls before we can say, "Our Maker is our husband."

But before I proceed to this, it may not be improper to observe, that

if any of you, amongst whom I am now preaching the kingdom of God, are

enemies to inward religion, and explode the doctrine of inward

feelings, as enthusiasm, cant and nonsense, I shall not be surprised,

if your hearts rise against me whilst I am preaching; for I am about

to discourse on true, vital, internal piety; and an inspired apostle

hath told us, "that the natural man discerneth not the things of the

spirit, because they are spiritually discerned." But, however, be

noble as the Bereans were; search the Scriptures as they did; lay

aside prejudice; hear like Nathaniel, with a true Israelitish ear; be

willing to do the will of God; and then you shall according to the

promise of our dearest Lord, "know of the doctrine, whether it be of

God, or whether I speak of myself."

I would further observe, that if any here do expect fine preaching

from me this day, they will, in all probability, go away disappointed.

For I came not here to shoot over people's heads; but, if the Lord

shall be pleased to bless me, to reach their hearts. Accordingly, I

shall endeavor to clothe my ideas in such plain language, that the

meanest negro or servant, if God is pleased to give a hearing ear, may

understand me; for I am certain, if the poor and unlearned can

comprehend, the learned and rich must.

This being premised, proceed we to show what must pass between Jesus

Christ and our souls, before we can say, "our Maker is our husband."

Now, that we may discourse more pertinently and intelligibly upon this

point, it may not be amiss to consider, what is necessary to be done,

before a marriage between two parties amongst ourselves, can be said

to be valid in the sight of God and men. And that will lead us in a

familiar way, to show what must be done, or what must pass between us

and Jesus Christ, before we can say, "our Maker is our husband."

And First, in all lawful marriages, it is absolutely necessary, that

the parties to be joined together in that holy and honorable estate,

are actually and legally freed from all pre-engagements whatsoever. "A

woman is bound to her husband, (saith the apostle) so long as her

husband liveth." The same law holds good in respect to the man. And so

likewise, if either party be betrothed and promised, though not

actually married to another, the marriage is not lawful, till that

pre-engagement and promise be fairly and mutually dissolved. Now, it

is just thus between us and the Lord Jesus. For, we are all by nature

born under, and wedded to the law, as a covenant of works. Hence it is

that we are so fond of, and artfully go about, in order to establish a

righteousness o four own. It is as natural for us to do this, as it is

to breathe. Our first parents, Adam and Eve, even after the covenant

of grace was revealed to them in that promise, "the seed of the woman

shall bruise the serpent's head," reached out their hands, and would

again have taken hold of the tree of life, which they had forfeited,

had not God drove them our of paradise, and compelled them, as it

were, to be saved by grace. And thus all their descendants naturally

run to, and want to be saved, partly at least, if not wholly, by their

works. And even gracious souls, who are inwardly renewed, so far as

the old man abides in them, find a strong propensity this way. Hence

it is, that natural men are generally so fond of Arminian principles.

"Do and live," is the native language of a proud, self-righteous

heart. But before we can say, "our Maker is our husband," we must be

delivered from our old husband the law; we must renounce our own

righteousness, our own doings and performances, in point of

dependence, whether in whole or part, as dung and dross, for the

excellency of the knowledge of Christ Jesus our Lord. For thus speaks

the apostle Paul to the Romans, chapter 7:4, "Ye also are become dead

to the law (as a covenant of works) by the body of Christ, that ye

should be married to another, even to him, who is raised from the

dead." As he also speaketh in another place, "I have espoused you, as

a chaste virgin to Jesus Christ." This was the apostle's own case.

Whilst he depended on his being a Hebrew of the Hebrews, and thought

himself secure, because, as to the outward observation of the law, he

was blameless; he was an entire stranger to the divine life: but when

he began to experience the power of Jesus Christ's resurrection, we

find him, in his epistle to the Philippians, absolutely renouncing all

his external privileges, and all his Pharisaical righteousness; "Yes,

doubtless, and I count all things but loss, nay but dung, that I may

win Christ, and be found in him, not having mine own righteousness,

which is of the law, but that which is through the faith of Jesus

Christ, the righteousness which is of God by faith." And thus it must

be with is. Ere we can say, "our Maker is our husband." Though we may

not be wrought upon in that extraordinary way in which the apostle

was, yet we must be dead to the law, we must be espoused as chaste

virgins to Jesus Christ, and count all external privileges, and our

most splendid performances (as was before observed) only "ad dung and

dross, for the excellency of the knowledge of Jesus Christ our Lord."

But further; before a marriage among us can stand good in law, both

parties must not only be freed from all pre-engagements, but there

must be a mutual consent on both sides. We are not used to marry

people against their wills. This is what the Jews called betrothing,

or espousing, a thing previous to the solemnity of marriage. Thus we

find, the Virgin Mary is said to be espoused to Joseph, before they

actually came together, Matt. 1:18. And thus it is among us. Both

parties are previously agreed, and, as it were, espoused to each

other, before we publish, what we call the banns of marriage

concerning them. And so it will be in the spiritual marriage, between

Jesus Christ and our souls. Before we are actually married or united

to him by faith; or, to keep to the terms of the text, before we

assuredly can say, that "our Maker is our husband," we must be made

willing people in the day of God's power, we must be sweetly and

effectually persuaded by the Holy Spirit of God, that the glorious

Emanuel is willing to accept of us, just as we are, and also that we

are willing to accept of him upon his own terms, yea, upon any terms.

And when once it comes to this, the spiritual marriage goes on apace,

and there is but one thing lacking to make it complete. And what is

that? An actual union.

From what has been delivered, may not the poorest and most illiterate

person here present easily know whether or not he is really married to

Jesus Christ. Some indeed, I am afraid, are so presumptuous as to

affirm, as least to insinuate, that there is no such thing as knowing,

or being fully assured, whilst here below, whether we are in Christ or

not. Or at least, if there be such a thing, it is very rare, or was

only the privilege of the primitive believers. Part of this is true,

and part of this absolutely false. That this glorious privilege of a

full assurance is very rare, is too, too true. And so it is equally

too true, that real Christians, comparatively speaking, are very rare

also. But that there is no such thing, or that this was only the

privilege of the first followers of our blessed Lord, is directly

opposite to the word of God. "We know (says St. John, speaking of

believers in general) that we are his, by the spirit which he hath

given us;" and, "He that believeth hath the witness of himself;"

"because you are sons (saith St. Paul) God hath sent forth his Spirit

into your hearts, even the spirit of adoption, whereby we cry, Abba,

Father." Not that I dare affirm, that there is no real Christian, but

what has this full assurance of faith, and clearly knows, that his

Maker is his husband. In speaking thus, I should undoubtedly condemn

some of the generation of God's dear children, who through the

prevalence of unbelief, indwelling sin, spiritual sloth, or it may be,

for want of being informed of the privileges of believers, may walk in

darkness, and see no light; therefore, though I dare not affirm, that

a full assurance of faith is absolutely necessary for the very being,

yet I dare assert, that it is absolutely necessary, for the well being

of a Christian. And for my own part, I cannot conceive, how any

persons, that pretend to Christianity, can rest satisfied or contented

without it. This is stopping short, on this side Jordan, with a

witness. And gives others too much reason to suspect, that such

persons, however high their profession may be, have, as yet, no true

saving grace at all.

Men, whose hearts are set on this world's goods, or, to use our Lord's

language, "the children of this world," act not so. I suppose there is

scarce a single merchant in this great congregation, especially in

these troublous times, that will venture out either his ship or cargo,

without first insuring, both against the violence of an enemy, or a

storm. And I suppose there is scarce a single house, of any

considerable value, in any populous town or city, but the owner has

taken out a policy from the fire- office, to unsure it, in case of

fire. And can I be so irrational as to think, that there is such a

thing as securing my goods, and my house, and that there is no such

thing as insuring, what is infinitely more valuable, my precious and

immortal soul? Or if there be such a thing, as undoubtedly there is,

what foolishness of folly must it needs be in men, that pretend to be

men of parts, of good sense, and solid reasoning, to be so anxious to

secure their ships against a storm, and their houses against a fire,

and at the same time, not to be unspeakably more solicitous, to take a

policy out of the assurance-office of heaven; even the soul and

witness of the blessed Spirit of God, to insure their souls against

that storm of divine wrath, and that vengeance of eternal fire, which

will at the last decisive day come upon all those, who know not God,

and have not obeyed his gracious gospel? To affirm therefore, that

there is no such thing as knowing, that "our Maker is our husband;" or

that it was a privilege peculiar to the first Christians, to speak in

the mildest terms, is both irrational and unscriptural. Not that all

who can say, their Maker is their husband, can give the same clear and

distinct account of the time, manner and means of their being

spiritually united and married by faith, to the blessed bridegroom of

the church. Some there may be now, as well as formerly, sanctified

from the womb. And others in their infancy and non-age, as it were

silently converted. Such perhaps may say, with a little Scotch maiden,

now with God, when I asked her, whether Jesus Christ had taken away

her old heart, and given her a new one? "Sir, it may be, (said she,) I

cannot directly tell you the time and place, but this I know, it is

done." And indeed it is not so very material, though no doubt it is

very satisfactory, if we cannot relate all the minute and particular

circumstances, that attended our conversion; if so be we are truly

converted now, and can say, the work is done, and that, "our Maker is

our husband." And I question, whether there is one single adult

believer, now on earth, who lived before conversion, either in a

course of secret or open sin, but can, in a good degree, give an

account of the beginning and progress of a work of grace in his heart.

What think ye? Need I tell my married persons in this congregation,

that they must go to the university, and learn the languages, before

they can tell whether they are married or not? Or, if their marriage

was to be doubted, could they not, think you, bring their

certificates, to certify the time and place of their marriage; and the

minister that joined them together in that holy state? And if you are

adult, and are indeed married to Jesus Christ, though you may be

unlearned, and what the world terms illiterate men, cannot you tell me

the rise and progress, and consummation of the spiritual marriage,

between Jesus Christ and your souls? Know you not the time, when you

were first under the drawings of the Father, and Jesus began to woo

you for himself? Tell me, O man, tell me, O woman, knowest thou not

the time, or at least, knowest thou not, that there was a time, when

the blessed Spirit of God stripped thee of the fig-leaves of thy own

righteousness, hunted thee out of the trees of the garden of they

performances, forced thee from the embraces of thy old husband the

law, and made thee to abhor thy own righteousness, as so many filthy

rags? Canst thou not remember, when, after a long struggle with

unbelief, Jesus appeared to thee, as altogether lovely, mighty and

willing to save? And canst thou not reflect upon a season, when thy

own stubborn heart was made to bend; and thou wast made willing to

embrace him, as freely offered to thee in the everlasting gospel? And

canst thou not, with pleasure unspeakable, reflect on some happy

period, some certain point of time, in which a sacred something

(perhaps thou could it not then well tell what) did captivate, and

fill thy heart, so that thou could say, in a rapture of holy surprise,

and ecstasy of divine love, "My Lord and my God! My beloved is mine,

and I am his; I know that my Redeemer liveth;" or, to keep to the

words of our text, "My Maker is my husband." Surely, amidst this great

and solemn assembly, there are many that can answer these questions in

the affirmative. For these are transactions, not easily to be

forgotten; and the day of our espousals is, generally, a very

remarkable day; a day to be had in everlasting remembrance.

And can any of you indeed, upon good grounds say, that your Maker is

your husband? May I not then (as it is customary to wish persons joy

who are just entered into the marriage state) congratulate you upon

your happy change, and wish you joy, with all my heart? Sure am I that

there was joy in heaven on the day of your espousals: and why should

not the blessed news occasion joy on earth? May I not address you in

the language of our Lord to the women that came to visit his

sepulcher, "All hail!" for ye are highly favored. Blessed are ye among

men, blessed are ye among women! All generations shall call you

blessed. What! "is your Maker your husband? The holy on of Israel your

Redeemer?" Sing, O heavens, and rejoice, O earth! What an amazing

stoop is this! What a new thing has God created on the earth! Do not

your hearts, O believers, burn within you, when meditating on this

unspeakable condescension of the high and lofty one that inhabiteth

eternity? Whilst you are musing, does not the sacred fire of divine

love kindle in your souls? And, out of the abundance of your hearts,

do you not often speak with your tongues, and call upon all that is

within you, to laud and magnify your Redeemer's holy name? Is not that

God-exalting, self- abasing expression frequently in your mouths, "Why

me, Lord, why me?" And are you not often constrained to break out into

that devout exclamation of Solomon, when the glory of the Lord filled

the temple, "And will God indeed dwell with man?" ungrateful,

rebellious, ill, and hell-deserving man! O, my brethren, my heart is

enlarged towards you! Tears, while I am speaking, are ready to gush

out. But they are tears of love and joy. How shall I give it vent? How

shall I set forth thy happiness, O believer, thou bride of God! And is

thy Maker thy husband? Is his name "The Lord of hosts?" Whom then

shouldst thou fear? And is thy Redeemer the holy one of Israel? The

God of the whole earth should he be called! Of whom then shouldst thou

be afraid? He that toucheth thee, toucheth the very apple of God's

eye. "The very hairs of thy head are all numbered;" and "it is better

that a man should have a millstone tied round his neck, and be drowned

in the sea, than that he should justly offend thee."

All hail, (I must again repeat it) thou Lamb's bride! For thou art all

glorious within, and comely, through the comeliness thy heavenly

bridegroom hath put upon thee. Thy garment is indeed of wrought gold;

and, ere long, the King shall bring thee forth with a raiment of

needle-work, and present thee blameless before his Father, without

spot, or wrinkle, or any such thing. In the mean while, well shall it

be with you, and happy shall you be, who are married to Jesus Christ:

for all that Christ has, is yours. "He is made of God to you, wisdom,

righteousness, sanctification, and eternal redemption." "Whether Paul,

or Cephas, or the world, or life, or death, or things present, or

things to come; all are yours." All his attributes are engaged for

your preservation, and all things shall work together for your good,

who love God, and, by being thus married to the Lord Jesus, give an

evident proof that you are called according to his purpose. What say

you? When you meditate on these things, are you not frequently ready

to cry out, What shall we render unto the Lord for all these mercies,

which, of his free unmerited grace, he hath been pleased to bestow

upon us? For, though you are dead to the law, as a covenant of works,

yet you are alive to the law as a rule of life, and are in, or under

the law (for either expression seems to denote the same thing) to your

glorious husband, Jesus Christ.

Pass we on therefore to the

Second general head, under which I was to show, what duties of love

they owe to Jesus Christ, who are so happy as to be able to say, "My

Maker is my husband."

I say, duties of love. For being now married to Jesus Christ, you work

not for life, but from life. The love of God constrains you, so that,

if there was no written law, or supposing Jesus would set you at

liberty from his yoke, so far as grace prevails in your hearts, you

would say, we love our blessed bridegroom, and will not go from him.

And what does the Lord require of you? That we may speak on this head

as plainly as may be, we shall pursue the method we began with; and,

by carrying on the allegory, and examining what is required of truly

Christian wives, under the gospel, infer what our Lord may justly

demand of those who are united to him by faith, and can therefore say,

"our Maker is our husband."

And here let us go to the law and to the testimony. What says the

scripture? "Let the wife see that she reverence her "husband." It is,

no doubt, the duty of married women to think highly of their husbands.

From whom may husbands justly command respect, if not from their

wives? The apostle's expression is emphatic. "Let the wife see that

she reverence her husband;" thereby implying, that women, some of them

at least, are too prone to disrespect their husbands; as Michal,

Saul's daughter, despised David in her heart, when she tauntingly

said, 2 Sam. 6:20, "How glorious was the king of Israel to-day, who

uncovered himself to-day in the eyes of the handmaids of his servants,

as one of the vain fellows shamelessly uncovereth himself."

This is a source and fountain, from whence many domestic evils

frequently flow. Women should remember the character that husbands

sustain in scripture. The are to them, what Christ is to the church.

And it is mentioned to the honor of Sarah, that she called Abraham

"Lord." "Shall I have a child who am old, my Lord being old also?" It

is remarkable, there are but two good words in that whole sentence,

"my Lord," (for all the others are the language of unbelief) and yet

those two words the Holy Ghost mentions to her eternal honor, and

buries, as it were, the rest in oblivion. "Even as Sarah (says St.

Peter) obeyed Abraham, calling him Lord." An evident proof how

pleasing it is in the sight of God, for women in the married state to

reverence and respect their husbands. Not that husbands therefore

should lord it over their wives, or require too much respect at their

hands. This would be unchristian, as well as ungenerous, indeed. They

ought rather, as God has taken such care to keep up their authority,

commanding their wives to reverence and respect them; they ought, I

say, to be doubly careful, that they live so holy and unblameable, as

to lay their wives under no temptation to despise them. But to return

from this digression. Does the apostle say, "Let the wife see that she

reverence her husband?" May I not pertinently apply this caution to

you who are married to Jesus Christ? See to it that you reverence and

respect your husband. I say, see to it. For the devil will be often

suggesting to you hard and mean thoughts against your husband. It was

thus he beset our mother Eve, even in a state of innocence. He would

fain persuade her to entertain hard thoughts of her glorious

benefactor, "What, has God said, ye shall not eat of the trees of the

garden?" Has he been so cruel to put you here in a beautiful garden

only to vex and tease you? This he made use of as an inlet to all his

succeeding insinuations. And this trade he is still pursuing, and will

be pursuing to the very end of time. Besides, in the eyes of the

world, Jesus Christ has no form or comeliness that they should desire

him; and therefore, unless you "watch and pray," you will be led into

temptation, and not keep up such high thoughts of your blessed Jesus

as he justly deserves. In this you can never exceed. Women, perhaps

may sometimes think too highly of, and, through excess of love,

idolize their earthly comforts. But it is impossible for you to think

too highly of your heavenly husband, Jesus Christ.

Farther, what says the apostle in his epistle to the Ephesians?

Speaking of the marriage state, he says, "The wife is the glory of her

husband;" as though he had said, a Christian wife should so behave,

and so walk, as to be a credit to her husband. As Abigail was an honor

to Nubal, and by her sweet deportment made up, in some degree, for her

husband's churlishness. This is to be a help-meet indeed. Such a woman

will be praised in the gate; and her husband get glory, and meet with

respect on her account. And ought a woman to be the glory of her

husband? How much more ought you, that are the Lamb's bride, so to

live, and so to walk, as to bring glory, and gain respect, to the

cause and interest of your husband Jesus? This is what the apostle

everywhere supposes, when he would draw a parallel between a temporal

and spiritual marriage. "The woman, is the glory of her husband, even

as the church is the glory of Christ." Agreeable to this, he tells the

Corinthians, "Whether you eat or drink, or whatsoever you do, do all

to the glory of God;" and as he also speaks to the Thessalonians, 1

Thess. 2:11-12, "As you know how we exhorted, and comforted, and

charged every one of you (as a father doth his children) that you

would walk worthy of God who hath called you to his kingdom, and his

glory." What an expression is here! "That you would walk worthy of

God." O! how ought this, and such like texts, to stir up your pure

minds, O believers, so to have your conversation in this world, that

you may be what the apostle says some particular persons were, even

"the glory of Christ." You are his glory; he rejoices over you with

singing; and you should so walk, that all who know and hear of you,

may glorify Christ in you.

Subjection, is another duty, that is enjoined married women, in the

word of God. They are to "be subject to their own husbands in every

thing." Every lawful thing: "For, the husband is the head of the wife,

even as Christ is the head of the church." And knowing how inapt some

base minds would be to submit to the husband's authority, he takes

care to enforce this duty of subjection by many cogent and powerful

arguments." "For Adam was first made, and not Eve. Neither was the man

made for the woman, but the woman for the man." And again, "The man

was not first in the transgression, but the woman." Upon which

accounts, subjection was imposed on her as part of her punishment.

"Thy desire (says God) shall be to thy husband, and he shall rule

(though not tyrannize) over thee." So then, to use the words of pious

Mr. Henry, those who attempt to usurp authority over their husbands,

not only contradict a divine command, but thwart a divine curse. And

if women are to be subject to their own husbands in every thing, how

much more ought believers, whether men or women, to be subject to

Jesus Christ: for he is the head of the church. He has bought her by

his blood. Believers therefore are not their own, but are under the

highest obligations to glorify and obey Jesus Christ, in their bodies

and their souls, which are his. Add to this, that his service, as it

is admirably expressed in one of our collects, is perfect freedom. His

commandments holy, just, and good. And therefore it is your highest

privilege, O believers, to submit to, and obey them. Earthly husbands

may be so mean as to impose some things upon their wives, merely to

show their authority; but it is not so with Jesus Christ. He can and

does impose nothing, but what immediately conduces to our present, as

well as future good. In doing, nay, in suffering for Jesus Christ,

there is a present unspeakable reward. And therefore I may say to

believers, as the blessed Virgin said to the servants at the marriage

in Cana, "Whatsoever he says unto you, do it." "For his yoke is easy,

and his burden is light." And I believe it might easily be proved in a

few minutes, that all the disorders which are now in the world,

whether in church or state, are owing to a want of being universally,

unanimously, cheerfully, and perseveringly conformed to the laws and

example of our Lord and Savior Jesus Christ.

Again, faithfulness in the marriage state, is strictly enjoined in the

scriptures of truth. "Marriage is honorable in all, and the bed

undefiled. But whoremongers and adulterers God will judge." Nay,

adultery is an iniquity to be punished by the earthly judges; it

dissolves the marriage relation. "For the man has not power over his

own body, but the woman; neither has the woman power over her own

body, but the man." The heathens themselves have been taught this by

the light of nature; and adultery, among some of them, is punished

with immediate death. And ought married persons to be thus careful to

keep the marriage-bed undefiled, how carefully then ought believers to

keep their souls chaste, pure, and undefiled, now they are espoused to

Jesus Christ? For there is such a thing as spiritual adultery; "O ye

adulterers and adulteresses," saith St. James. And God frequently

complains of his people's playing the harlot. Hence it is, that St.

John, in the most endearing manner, exhorts believers to "keep

themselves from idols." For the lust of the eye, the lust of the

flesh, and pride of life, are always ready to steal away our hearts

from Jesus Christ. And every time we place our affections upon any

thing more than Christ, we do undoubtedly commit spiritual adultery.

For we admit a creature to rival the Creator, who is God over all,

blessed for evermore. "Little children, therefore, keep yourselves

from idols."

But it is time for me to draw towards the close of this head.

Fruitfulness was a blessing promised by God to the first happy pair;

"Increase and multiply, and replenish the earth." "Lo, children, and

the fruit of the womb, (says the Psalmist) are a gift and heritage,

which cometh of the Lord." And so, if we are married to Jesus Christ,

we must be fruitful. In what? In every good word and work: for this

speaks the Apostle, in his epistle to the Romans: "Wherefore, my

brethren, ye also are become dead to the law, by the body of Christ,

that ye should be married to another, even to him who is raised from

the dead." What follows? "That we should bring forth fruit unto God."

Glorious words, and proper to be considered in a peculiar manner, by

such who would explode the doctrine of free justification, as an

Antinomian doctrine, and as though it destroyed good works. No; it

establishes, and lays a solid foundation, whereon to build the

superstructure of good works. Titus is therefore commanded to "exhort

believers to be careful to maintain good works." And "herein (says our

Lord) is my Father glorified, that ye bring forth much fruit. Let your

light so shine before men, that they may see your good works, and

glorify your Father which is in heaven;" with a multitude of passages

to the same purpose.

Moreover, it is required of wives, that they not only love and

reverence their husbands, but that they also love and respect their

husband's friends. And if we are married to Jesus Christ, we shall not

only reverence the bridegroom, but we shall also love and honor the

bridegroom's friends. "By this, shall all men know that ye are my

disciples, if ye love one another." "By this we know, (says the

beloved disciple) that we have passed from death to life because we

love the brethren." Observe, the brethren, indefinitely; of whatever

denomination. And this love must be "without dissimulation, and with a

pure heart fervently." This was the case of the primitive Christians.

They were all of one heart, and of one mind. It was said of them (O

that it could be said of us!) "See how these Christians love one

another!" They were of the same spirit as a good woman of Scotland

was, who, when she saw a great multitude, as is customary in the

country, coming from various parts to receive the blessed sacrament,

saluted them with a "Come in, ye blessed of the Lord, I have an house

that will hold an hundred of you, and a heart that will hold ten

thousand." Let us go and do likewise.

Once more. Persons that are married, take one another for better or

for worse, for richer or for poorer, to love and to cherish each other

in sickness and in health. And if we are married to Jesus Christ, we

shall be willing to bear his cross, as well as to wear his crown. "If

any man will come after me, let him deny himself, take up his cross,

and follow me." Neither will they be compelled to do this, as Simon of

Cyrene was, but they will be volunteers in his service; they will cry

out, Crown him, crown him ,when others are crying out, "Crucify him,

crucify him." They will never leave or forsake him, but willingly

follow the Captain of their salvation, though it be through a sea of

blood.

I might run the parallel still further, and also enlarge upon the

hints already given; but I fear I have said enough already to reproach

most believers; I am sure I have said more than enough to abash and

upbraid myself. For alas! how vilely, treacherously, and ungratefully

have we behaved towards our spiritual husband, the dear Lord Jesus,

ever since the day of our espousals? Had our friends, or even the

wives of our own bosoms, behaved to us as we have behaved to our great

and best friend, our glorious husband, we should have broken off our

friendship, and sued for a bill of divorcement long ago. Under our

first love, what promises did we make to him? But how frowardly have

we behaved ourselves in this covenant? How little have we reverenced

him? How often has our Beloved been no more to us than another

beloved? How little have we lived to his glory? Have we not been a

shame and reproach to his gospel? Have we not crucified him afresh,

and has he not been sorely wounded in the house of his friends? Nay,

has not his holy name been blasphemed through our means? For alas! how

little have we obeyed him? How careless and indifferent have we been,

whether we pleased him or not? We have often said, indeed, when

commanded by him to go work in his vineyard, We go, Lord; but alas! we

went not. Or if we did go, with what reluctance has it been? How

unwilling to watch with our dear Lord and Master, only one hour? And

of his sabbaths, how often have we said, What weariness is this? As

for our adulteries, and spiritual fornications, how frequent, how

aggravated have they been? Have not idols of all sorts, been suffered

to fill up the room of the ever-blessed Jesus in our hearts? You that

love him in sincerity, will not be offended if I tell you, that the

16th chapter of Ezekiel gives, in my opinion, a lively description of

our behavior towards our Lord. We were, like base-born children, cast

out in the field to the loathing of our persons: no eye pitied or had

compassion on us. Jesus passed by, saw us polluted in our own blood,

and said unto us, "Live," i.e. preserved us, even in our natural

state, from death. And when his time of love was come, he spread the

skirt of his imputed righteousness over us, and covered the nakedness

of our souls, entered into covenant with us, and we became his. He

washed us also with water, even in the laver of regeneration, and

thoroughly washed us by his precious blood, from the guild of all our

sins. He clothed us also with broidered work, and decked us with

ornaments, even with righteousness, and peace, and joy in the Holy

Ghost. We did eat fine flour and honey at his ordinances, and we fed

on Jesus Christ in our hearts by faith, with thanksgiving. In short,

we were made exceeding beautiful, and the kingdom of God was erected

in our hearts. We were renowned among our neighbors for our love to

God, and all that know us took knowledge of us, that we had been with

Jesus. But alas! how have we fallen, who were once sons of the

morning! How have we trusted in our own beauty, have grown spiritually

proud, and provoked our patient and unspeakably long-suffering Lord to

anger? Where is that ardent love we spoke of, when we told him, that,

though we should die for him, we would not deny him in any wise? How

desperately wicked, and deceitful above all things, have we proved our

hearts to be, since we have done all these things, even the work of an

imperious woman? These are great and numerous charges; but great and

numerous as they are, there is not a single believer here present,

but, if he knows his own heart, may plead guilty to some, or all of

them. But this is a tender point: I see you concerned: your tears, O

believers, are a proof of the anguish of your souls. And can any of us

give any reason, why Jesus Christ should not give us a bill of

divorcement, and put us away? May he not justly speak to us as he did

to his adulteress Israel, in the aforementioned 16th of Ezekiel,

"Wherefore, O harlot, hear the word of the Lord; I will judge thee as

women that break wedlock, and shed blood, are judged. I will give thee

blood in fury and jealousy, because thou hast not remembered the days

of thy youth, but hast fretted me in all these things. Behold,

therefore, I also will recompense thy way upon thy head. I will even

deal with thee as thou hast done, who hast despised the oath, in

breaking the covenant, the marriage contract that was between us."

This, I am persuaded, you will confess to be the treatment which we

all most justly deserve. But be not overwhelmed with over-much sorrow:

for though the Lord our God is a jealous God, and will certainly visit

our offenses with a rod, and our backslidings with a spiritual

scourge, yet his loving-kindness will he not utterly take from us, nor

suffer his truth to fail. Though we have changed, yet he changeth not:

He abideth faithful: his loving-kindness abideth for evermore. Hark!

how sweetly he speaks to his backsliding people of old; "O Israel,

thou hast destroyed thyself, but in me is thy help. I will heal their

backsliding, and love them freely." And in the verses immediately

following the words of the text, how comfortably does he address his

espoused people! "In a little wrath, I hid my face from thee for a

moment; but with everlasting kindness will I have mercy on thee, saith

the Lord thy Redeemer. For this is as the waters of Noah unto me; for

as I have sworn, that the waters of Noah should no more go over the

earth; so have I sworn, that I would not be wroth with thee, nor

rebuke thee. For the mountains shall depart, and the hills be removed,

but my kindness shall not depart from thee, neither shall the covenant

of my peace be removed, saith the Lord that hath mercy on thee." O

that this goodness may lead us to repentance! O that this

unparalleled, infinite, unchangeable love, may constrain us to an

universal, uniform, cheerful, unanimous, persevering obedience to all

the commands of God!

Brethren, my heart is enlarged towards you, and I could dwell a long

while upon the many great and precious invitations that are made to

backsliders, to return to their first love, and do their first works:

but it is high time for me, if, as was proposed,

III. I give to every one their proper portion; to speak to those poor

souls, who know nothing of this blessed Bridegroom of the church, and

consequently cannot say, "My Maker is my husband."

Ah! I pity you from my inmost soul; I could weep over, and for you,

though perhaps you will not weep for yourselves. But surely you would

weep, and howl too, did you know the miserable condition those are in,

who are not married to Jesus Christ. Will you give me leave (I think I

speak it in much love) to inform you, that if you are not married to

Jesus Christ, you are married to the law, the world, the flesh, and

the devil, neither of which can make you happy; but all, on the

contrary, concur to make you miserable. Hear ye not, ye that are

married to the law, and seek to be justified in the sight of God,

partly, at least, if not wholly, by your own works, what the law saith

to those that are under it, as a covenant of works? "Cursed is every

one that continueth not in all things that are written in the book of

the law, to do them." Every word breathes threatening and slaughter to

poor fallen creatures. Cursed, both here and hereafter, be this man,

and every one, naturally engendered of the offspring of Adam, without

exception, that continueth not, even to the very end of life, in all

things; not only in some, or many, but in all things, that are written

in the book of the law, to do them, in the utmost perfection; for "he

that offendeth in one point, is guilty of all." So that, according to

the tenor of the covenant of works, whosoever is guilty of one wicked

thought, word, or action, is under the curse of an angry sin- avenging

God. "For a many as are under the law, are under the curse." And do

you know what it is to be under the curse of God, and to have the

wrath of God abide upon you? If you did, I believe you would not be so

unwilling to be divorced from the law, and be espoused, as chaste

virgins, to Jesus Christ.

And why are ye so wedded to the world? Did it ever prove faithful or

satisfactory to any of its votaries? Has not Solomon reckoned up the

sum total of worldly happiness? And what does it amount to? "Vanity,

vanity, saith the preacher, all is vanity," nay he adds, "and vexation

of spirit." And has not a greater than Solomon informed us, that a

man's life, the happiness of a man's life, doth not consist in the

things which he possesseth? Besides, "know ye not that the friendship

of this world is enmity with God; so that whosoever will be a friend

to the world, (to the corrupt customs and vices of it) is an enemy of

God?" And what better reasons can you give for being wedded to your

lusts? Might not the poor slaves in the galleys, as reasonably be

wedded to their chains? For do not your lusts fetter down your souls

from God? Do they not lord it, and have they not dominion over you? Do

not they say, Come, and ye come; Go, and ye go; Do this, and ye do it?

And is not he or she that liveth in pleasure, dead, whilst he liveth?

And above all, how can ye bear the thoughts of being wedded to the

devil, as every natural man is: for thus speaks the scripture, "He now

ruleth in the children of disobedience." And how can ye bear to be

ruled by one, who is such a professed open enemy to the most high and

holy God? Who will make a drudge of you, whilst you live, and be your

companion in endless and extreme torment, after you are dead? For thus

will our Lord say to those on the left hand, "Depart from me, ye

cursed, into everlasting fire, prepared for the devil and his angels."

But,

IV. Will you permit me, O sinners, that I may draw towards a close of

this discourse, to propose a better match to your souls. This is a

part of the discourse which I long to come to, it being my heart's

desire, and earnest prayer to God, that your souls may be saved. "And

now, O Lord God Almighty, thou Father of mercies, and God of all

consolations, thou God and Father of our Lord Jesus Christ, who hast

promised to give thy Son the heathen for his inheritance, and the

uttermost parts of the earth for his possession, send me good speed

this day. O Lord, send me now prosperity. Behold, I stand here without

the camp, bearing a little of thy dear Son's sacred reproach! Hear me,

O Lord, hear me, and according to thy word, let thy dear, thine only

begotten Son, see of the travail of his soul, and be satisfied! O help

me so to speak, that many may believe on, and cleave unto thy blessed,

thine holy child Jesus!

But who am I, that I should undertake to recommend the blessed Jesus

to others, who am myself altogether unworthy to take his sacred name

into my polluted lips? Indeed, my brethren, I do not count myself

worthy of such an honor; but since it has pleased him, in whom all

fullness dwells, to count me worthy, and put me into the ministry, the

very stones would cry out against me, did I not attempt, at least, to

lisp out his praise, and earnestly recommend the ever-blessed Jesus to

the choice of all.

Thus Abraham's faithful servant behaved, when sent out to fetch a wife

for his master Isaac. He spake of the riches and honors, which God had

conferred on him; but what infinitely greater honors and riches, has

the God and Father of our Lord Jesus, conferred on his only Son, to

whom I now invite every Christless sinner! To you, therefore, I call,

O ye sons of men, assuring you, there is everything in Jesus that your

hearts can desire, or hunger and thirst after. Do people in disposing

of themselves or their children in marriage, generally covet to be

matched with persons of great names? Let this consideration serve as a

motive to stir you up to match with Jesus. For God the Father has

given him a name above every name; he has upon his vesture, and upon

his thigh, a name written, "The King of kings, and the Lord of lords;"

and herein the text we are told, "The Lord of Hosts is his name." Nor

has he an empty title, but power equivalent; for he is a prince, as

well as savior. "All power is given unto him, both in heaven and on

earth;" "The God of the while earth, (says our text) he shall be

called." The government of men, of the church, and of devils, is put

upon his shoulders: "Thrones, principalities and powers, are made

subject unto him; by him kings reign, and princes decree justice; he

setteth up one, and putteth down another: and of his kingdom there

shall be no end." Will riches be an inducement unto you to come and

match with Jesus? Why then, I can tell you, the riches of Jesus are

infinite: for unto me, who am less than the least of all saints, is

this grace given, that I should preach to poor sinners, the

unsearchable riches of Jesus Christ. I appeal to you that are his

saints, whether you have not found this true, by happy experience; and

though some of you, may have been acquainted with him thirty, forty,

fifty years ago, do you not find his riches are yet unsearchable, and

as much past finding out, as they were the very first moment in which

you gave him your hearts?

Would you match with a wise husband? Haste then, sinners, come away to

Jesus: He is the fountain of wisdom, and makes all that come unto him,

wise unto salvation: "He is the wisdom of the Father: the Lord

possessed him in the beginning of his way, before his works of old.

When he prepared the heavens, he was there; when he appointed the

foundations of the earth, then was he with him, as one brought up with

him; he was daily his delight, rejoicing always before him." As he is

wise, so is he holy; and therefore, in the words of our text, he is

stiled, "The Redeemer, the Holy One of Israel:" and by the angel

Gabriel, "That holy Thing." The apostles, addressing God the Father,

stile him his "holy child Jesus:" and the spirits of just men made

perfect, and the angels in heaven, cease not day or night, saying,

"Holy, holy, holy." Nor is his beauty inferior to his wisdom or

holiness; the seraphs veil their faces, when they appear before him:

"He is the chiefest among ten thousand, nay, he is altogether lovely."

And, as he is altogether lovely, so is he altogether loving: his name

and his nature is Love. God, God in Christ is love: love in the

abstract. And in this has he manifested his love, in that, whilst we

were yet sinners, may open enemies, Jesus, in his own due time, died

for the ungodly. He loved us so as to give himself for us. O what

manner of love is this! What was Jacob's love to Rachel, in comparison

of the love which Jesus bore to a perishing world! He became a curse

for us. For it is written, "Cursed is every man that hangeth upon a

tree." What Zipporah said to her husband improperly, Jesus may say

properly to his spouse the church, "A bloody wife hast thou been to

me, because of the crucifixion." For he has purchased her with his own

blood. And having once loved his people, he loves them unto the end.

His love, like himself, is from everlasting to everlasting. He hates

putting away: though we change, yet he changeth not: he abideth

faithful. When we are married here, there comes in that shocking

clause, t use the words of holy Mr. Boston, "Till death us doth part:"

but death itself shall not separate a true believer from the love of

God, which is in Christ Jesus his Lord: for he will never cease loving

his Bride, till he has loved her to heaven, and presented her before

his Father, without spot or wrinkle, or any such thing. Nay, his love

will, as it were, but be beginning, through the endless ages of

eternity.

And now, Sirs, what say you? Shall I put that question to you, which

Rebecca's relations, upon a proposal of marriage, put to her? "Will ye

go with the man?" With the God-man, this infinitely great, this

infinitely powerful, this all-wise, all-holy, altogether lovely,

ever-loving Jesus? What objection have you to make against such a

gracious offer? One would imagine, you had not a single one; but it is

to be feared, through the prevalency of unbelief, and the corruption

of your desperately wicked deceitful hearts, you are ready to urge

several. Methinks I hear some of you say within yourselves, "We like

the proposal, but alas! we are poor." Are you so? If that be all, you

may, notwithstanding, be welcome to Jesus: "For has not God chosen the

poor of this world, to make them rich in faith, and heirs of his

everlasting kingdom?" And what says that Savior, to whom I am now

inviting you? "Blessed are the poor in Spirit, for there is the

kingdom of heaven." And what says his Apostle concerning him? "Though

he was rich, yet for our sakes he became poor, that we through his

poverty might be made rich. But say you, "We are not only poor, but we

are in debt; we owe God ten thousand talents, and have nothing to

pay;" but that need not keep you back: for God the Father, from the

Lord Jesus, his dearly beloved Son, has received double for all

believers sins: the blood of Jesus cleanseth from them all. But you

are blind, and miserable, and naked; to whom then should you fly for

succor, but to Jesus, who came to open the eyes of the blind, to seek

and save the miserable and lost, and clothe the naked with his perfect

and spotless righteousness. And now, what can hinder your espousals

with the dear and ever-blessed Lamb of God? I know but of one thing,

that dreadful sin of unbelief. But this is my comfort, Jesus died for

unbelief, as well as for other sins, and has promised to send down the

Holy Spirit to convince the world of this sin in particular: "If I go

not away, the Comforter will not come unto you; but if I go away, I

will send the Comforter, and he will convince the world of son." What

sin? of unbelief; "because they believe not on me." O that this

promise may be so fulfilled in your hearts, and Jesus may so become

the author of divine faith in your souls, that you may be able to send

me the same message as a good woman in Scotland, on her dying bed,

sent me by a friend: "Tell him, (says she) for his comfort, that at

such a time he married me to the Lord Jesus." This would be comfort

indeed. Not that we can marry you to Christ: No; the Holy Ghost must

tie the marriage knot. But such honor have all God's ministers; under

him they espouse poor sinners to Jesus Christ. "I have espoused you

(says St. Paul) as a chaste virgin to Jesus Christ." O that you may

say, We will go with the man; then will I bow my head, as Abraham's

servant did, and go with joy and tell my Master, that he has not left

his poor servant destitute this day: then shall I rejoice in your

felicity. For I know, my Master will take you into the

banqueting-house of his ordinances, and his banner over you shall be

love. That this may be the happy case of you all, may the glorious God

grant, for the sake of Jesus his dearly beloved Son, the glorious

bridegroom of his church, to whom, with the Father, and the Holy

Spirit, be all honor and glory, now and for evermore. Amen, and Amen.

The Potter and the Clay

Jeremiah 18:1-6 -- "The word which came to Jeremiah from the Lord,

saying, Arise, and go down to the potter's house, and there I will

cause thee to hear my words. Then I went down to the potter's house,

and, behold, he wrought a work on the wheels. And the vessel that he

made of clay was marred in the hand of the potter: so he made it again

another vessel, as seemed good to the potter to make [it]. Then the

word of the Lord came to me, saying, O house of Israel, cannot I do

with you as this potter? saith the Lord. Behold, as the clay [is] in

the potter's hand, so [are] ye in mine hand, O house of Israel."

At sundry times, and in diverse manners, God was pleased to speak to

our fathers by the prophets, before he spoke to us in these last days

by his Son. To Elijah, he revealed himself by a small still voice. To

Jacob, by a dream. To Moses, he spoke face to face. Sometimes he was

pleased to send a favorite prophet on some especial errand; and whilst

he was thus employed, vouchsafed to give him a particular message,

which he was ordered to deliver without reserve to all the inhabitants

of the land. A very instructive instance of this kind we have recorded

in the passage now read to you. The first verse informs us that it was

a word, or message, which came immediately from the Lord to the

prophet Jeremiah. At what time, or how the prophet was employed when

it came, we are not told. Perhaps, whilst he was praying for those who

would not pray for themselves. Perhaps, near the morning, when he was

slumbering or musing on his bed. For the word came to him, saying,

"Arise." And what must he do when risen? He must "go down to the

potter's house" (the prophet knew where to find it) "and there (says

the great Jehovah) I will cause thee to hear my words." Jeremiah does

not confer with flesh and blood, he does not object that it was dark

or cold, or desire that he might have his message given him there, but

without the least hesitation is immediately obedient to the heavenly

vision. "Then (says he) I went down to the potter's house, and behold

he wrought a work upon the wheels." Just as he was entering into the

house or workshop, the potter, it seems, had a vessel upon his wheel.

And was there any thing so extraordinary in this, that it should be

ushered in with the word Behold? What a dreaming visionary, or

superstitious enthusiast, would this Jeremiah be accounted, even by

many who read his prophecies with seeming respect, was he alive now?

But this was not the first time Jeremiah had heard from heaven in this

manner. He therefore willingly obeyed; and had you or I accompanied

him to the potter's house, I believe we should have seen him silently,

but intensely waiting upon his great and all-wise Commander, to know

wherefore he sent him thither. Methinks I see him all attention. He

takes notice, that "the vessel was of clay;" but as he held it in his

hand, and turned round the wheel, in order to work it into some

particular form, "it was marred in the hands of the potter," and

consequently unfit for the use he before intended to put it to. And

what becomes of this marred vessel? Being thus marred, I suppose, the

potter, without the least imputation of injustice, might have thrown

it aside, and taken up another piece of clay in its room. But he did

not. "He made it again another vessel." And does the potter call a

council of his domestics, to inquire of them what kind of vessel they

would advise him to make of it? No, in no wise. "He made it again

another vessel, as seemed good to the potter to make it."

"Then," adds Jeremiah, whilst he was in the way of duty -- then --

whilst he was mentally crying, Lord what wouldst thou have me to do?

"Then the word of the Lord came unto me, saying, O house of Israel,

cannot I do with you as this potter? Saith the Lord. Behold, as the

clay is in the hands of the potter (marred, and unfit for the first

designed purpose) so are ye in mine hand, O house of Israel." At

length, then, Jeremiah hath his sermon given to him: short, but

popular. It was to be delivered to the whole house of Israel, princes,

priests, and people: short, but pungent, even sharper than a two-edged

sword. What! says the sovereign Lord of heaven and earth, must I be

denied the privilege of a common potter? May I not do what I will with

my own? "Behold, as the clay is in the potter's hands, so are ye in

mine hands, O house of Israel. I made and formed you into a people,

and blessed you above any other nation under heaven: but, O Israel,

thou by thy backslidings hast destroyed thyself. As the potter

therefore might justly have thrown aside his marred clay, so may I

justly unchurch and unpeople you. But what if I should come over the

mountains of your guilt, heal your backslidings, revive my work in the

midst of the years, and cause your latter end greatly to increase?

Behold, as the clay is in the hands of the potter, lying at his

disposal, either to be destroyed or formed into another vessel, so are

ye in my hands, O house of Israel: I may either reject, and thereby

ruin you, or I may revisit and revive you according to my own

sovereign good will and pleasure, and who shall say unto me, what dost

thou?"

This seems to be the genuine interpretation, and primary intention of

this beautiful part of holy writ. But waving all further inquiries

about its primary design or meaning, I shall now proceed to show, that

what the glorious Jehovah here says of the house of Israel in general,

is applicable to every individual of mankind in particular. And as I

presume this may be done, without either wire-drawing scripture on the

one hand, or wrestling it from its original meaning on the other, not

to detain you any longer, I shall, from the passage thus explained and

paraphrased, deduce, and endeavor to enlarge on these two general

heads.

First, I shall undertake to prove, that every man naturally engendered

of the offspring of Adam, is in the sight of the all-seeing, heart-

searching God, only as a "piece of marred clay."

Secondly, That being thus marred, he must necessarily be renewed: and

under this head, we shall likewise point out by whose agency this

mighty change is to be brought about.

These particulars being discussed, way will naturally be made for a

short word of application.

First, To prove that every man naturally engendered of the offspring

of Adam, is in the sight of an all-seeing, heart-searching God, only

as a piece of marred clay.

Be pleased to observe, that we say every man naturally engendered of

the offspring of Adam, or every man since the fall: for if we consider

man as he first came out of the hands of his Maker, he was far from

being in such melancholy circumstances. No; he was originally made

upright; or as Moses, that sacred penman, declares, "God made him

after his own image." Surely never was so much expressed in so few

words; which hath often made me wonder how that great critic Longinus,

who so justly admires the dignity and grandeur of Moses's account of

the creation, and "God said, Let there be light, and there was light;"

I say I have often wondered why he did not read a little further, and

bestow as just an encomium [praise, approval, acclaim] upon this

short, but withal inexpressibly august [noble, elegant, superb] and

comprehensive description of the formation of man, "so God created man

in his own image." Struck with a deep sense of such amazing goodness,

and that he might impress yet a deeper sense of it upon our minds too,

he immediately adds, "in the image of God made he him." A council of

the most adorable Trinity was called on this important occasion: God

did not say, Let there be a man, and there was a man, but God said,

"Let us make man in our image, after our likeness." This is the

account which the lively oracles of God do give us of man in his first

estate; but it is very remarkable, that the transition from the

account of his creation to that of his misery, is very quick, and why?

For a very good reason, because he soon fell from his primeval

dignity; and by that fall, the divine image is so defaced, that he is

now to be valued only as antiquarians value an ancient medal, merely

for the sake of the image and superscription once stamped upon it; or

of a second divine impress, which, through grace, it may yet receive.

Let us take a more particular survey of him, and see whether these

things are so or not: and first, as to his understanding. As man was

created originally "after God in knowledge," as well as righteousness

and true holiness, we may rationally infer, that his understanding, in

respect to things natural, as well as divine, was of a prodigious

extent: for he was make but a little lower than the angels, and

consequently being like them, excellent in his understanding, he knew

much of God, of himself, and all about him; and in this as well as

every other respect, was, as Mr. Golter expresses it in one of his

essays, a perfect major: but this is far from being our case now. For

in respect to natural things, our understandings are evidently

darkened. It is but little that we can know, and even that little

knowledge which we can acquire, is with much weariness of the flesh,

and we are doomed to gain it as we do our daily bread, I mean by the

sweat of our brows.

Men of low and narrow minds soon commence wise in their own conceits:

and having acquired a little smattering of the learned languages, and

made some small proficiency in the dry sciences, are easily tempted to

look upon themselves as a head taller than their fellow mortals, and

accordingly too, too often put forth great swelling words of vanity.

But persons of a more exalted, and extensive reach of thought, dare

not boast. No: they know that the greatest scholars are in the dark,

in respect to many even of the minutest things in life: and after all

their painful researches into the Arcana Natura, they find such an

immense void, such an unmeasurable expanse yet to be traveled over,

that they are obliged at last to conclude, almost with respect to

every thing, "that they know nothing yet as they ought to know." This

consideration, no doubt, led Socrates, when he was asked by one of his

scholars, why the oracle pronounced him the wisest man on earth, to

give him this judicious answer, "Perhaps it is, because I am most

sensible of my own ignorance." Would to God, that all who call

themselves Christians, had learned so much as this heathen! We should

then no longer hear so many learned men, falsely so called, betray

their ignorance by boasting of the extent of their shallow

understanding, nor by professing themselves so wise, prove themselves

such arrant pedantic fools.

If we view our understandings in respect to spiritual things, we shall

find that they are not only darkened, but become darkness itself, even

"darkness that may be felt" by all who are not past feeling. And how

should it be otherwise, since the infallible word of God assures us,

that they are alienated from the light of life of God, and thereby

naturally as incapable to judge of divine and spiritual things,

comparatively speaking, as a man born blind is incapacitated to

distinguish the various colors of the rainbow. "The natural man, (says

on inspired apostle) discerneth not the things of the Spirit of God;"

so far from it, "they are foolishness unto him;" and why? Because they

are only to be "spiritually discerned." Hence it was, that Nicodemus,

who was blessed with an outward and divine revelation, who was a ruler

of the Jews, nay a master of Israel, when our Lord told him, "he must

be born again;" appeared to be quite grappled. "How (says he) can a

man be born when he is old? Can he enter a second time into his

mother's womb and be born? How can these things be?" Were three more

absurd questions ever proposed by the most ignorant man alive? Or can

there be a clearer proof of the blindness of man's understanding, in

respect to divine, as well as natural things? Is not man then a piece

of marred clay?

This will appear yet more evident, if we consider the perverse bent of

his will. Being made in the very image of God; undoubtedly before the

fall, man had no other will but his Maker's. God's will, and Adam's,

were than like unisons in music. There was not the least disunion, or

discord between them. But now he hath a will, as directly contrary to

the will of God, as light is contrary to darkness, or heaven to hell.

We all bring into the world with us a carnal mind, which is not only

an enemy to God, but "enmity itself, and which is therefore not

subject unto the law of God, neither indeed can it be." A great many

show much zeal in talking against the man of sin, and loudly (and

indeed very justly) exclaim against the Pope for sitting in the

temple, I mean the church of Christ, and "exalting himself above all

that is called God." But say not within thyself, who shall go to Rome,

to pull down this spiritual antichrist? As though there was no

antichrist but what is without us. For know, O man, whoever thou art,

an infinitely more dangerous antichrist, because less discerned, even

self-will, fits daily in the temple of thy heart, exalting itself,

above all that is called God, and obliging all its votaries to say of

Christ himself, that Prince of peace, "we will not have this man to

reign over us." God's people, whose spiritual senses, are exercised

about spiritual things, and whose eyes are opened to see the

abominations that are in their hearts, frequently feel this to their

sorrow. Whether they will or not, this enmity from time to time

bubbles up, and in spite of all their watchfulness and care, when they

are under the pressure of some sharp affliction, a long desertion, or

tedious night of temptation, they often find something within rising

in rebellion against the all-wise disposals of divine Providence, and

saying unto God their heavenly Father, "what dost thou?" This makes

them to cry (and no wonder, since it constrained one of the greatest

saints and apostles first to introduce the expression) "O wretched man

that I am, who shall deliver me from the body of this death?" The

spiritual and renewed soul groans thus, being burdened; but as for the

natural and unawakened man, it is not so with him; self-will, as well

as every other evil, either in a more latent or discernible manner,

reigns in his unrenewed soul, and proves him, even to a demonstration

to others, whether he knows, or will confess it himself or not, that

in respect to the disorders of his will, as well as his understanding,

man is only a piece of marred clay.

A transient view of fallen man's affections will yet more firmly

corroborate this melancholy truth, These, at his being first placed in

the paradise of God, were always kept within proper bounds, fixed upon

their proper objects, and, like so many gentle rivers, sweetly,

spontaneously and habitually glided into their ocean, God. But now the

scene is changed. For we are not naturally full of vile affections,

which like a mighty and impetuous torrent carry all before them. We

love what we should hate, and hate what we should love; we fear what

we should hope for, and hope for what we should fear; nay, to such an

ungovernable height do our affections sometimes rise, that though our

judgments are convinced to the contrary, yet we will gratify our

passions though it be at the expense of our present and eternal

welfare. We feel a war of our affections, warring against the law of

our minds, and bringing us into captivity to the law of sin and death.

So that video meliora proboque, deteriora foquor [latin phrase], I

approve of better things but follow worse, is too, too often the

practice of us all.

I am sensible, that many are offended, when mankind are compared to

beasts and devils. And they might have some shadow of reason for being

so, if we asserted in a physical sense, that they were really beasts

and really devils. For then, as I once heard a very learned prelate,

who was objecting against this comparison, observe, "a man being a

beast would be incapable, and being a devil, would be under an

impossibility of being saved." But when we make use of such shocking

comparisons, as he was pleased to term them, we would be understood

only in a moral sense; and in so doing, we assert no more than some of

the most holy men of God have said of themselves, and others, in the

lively oracles many ages ago. Holy David, the man after God's own

heart, speaking of himself, says, "so foolish was I, and as a beast

before thee." And holy Job, speaking of man in general, says, that "he

is born as a wild ass's colt," or take away the expletive, which as

some think ought to be done, and then he positively asserts, that man

is a wild ass's colt. And what says our Lord, "Ye are of your father

the devil;" and "the whole world is said to lie in him, the wicked

one, who now rules in the children of disobedience," that is, in all

unrenewed souls. Our stupidity, proneness to fix our affections on the

things of the earth, and our eagerness to make provision for the

flesh, to fulfill the lusts thereof, evidence us to be earthly and

brutes!; and our mental passions, anger, hatred, malice, envy, and

such like, prove with equal strength, that we are also devilish. Both

together conspire to evince, that in respect to his affections, as

well as his understanding and will, man deservedly may be termed a

piece of marred clay.

The present blindness of natural conscience makes this appear in a yet

more glaring light; in the soul of the first man Adam, conscience was

no doubt the candle of the Lord, and enabled him rightly and

instantaneously to discern between good and evil, right and wrong.

And, blessed be God! Some remains of this are yet left; but alas, how

dimly does it burn, and how easily and quickly is it covered, or put

out and extinguished. I need not send you to the heathen world, to

learn the truth of this; you all know it by experience. Was there no

other evidence, your own consciences are instead of a thousand

witnesses, that man, as to his natural conscience, as well as

understanding, will and affections, is much marred clay.

Nor does that great and boasted Diana, I mean unassisted unenlightened

reason, less demonstrate the justness of such an assertion. Far be it

from me to decry or exclaim against human reason. Christ himself is

called the "Logos, the Reason;" and I believe it would not require

much learning, or take up much time to prove, that so far and no

farther than as we act agreeably to the laws of Christ Jesus, are we

any way conformable to the laws of right reason. His service is

therefore called "a reasonable service." And however his servants and

followers may now be looked upon as fools and madmen; yet there will

come a time, when those who despise and set themselves to oppose

divine revelation, will find, that what they now call reason, is only

reason depraved, and an utterly incapable, of itself, to guide us into

the way of peace, or show the way of salvation, as the men of Sodom

were to find Lot's door after they were struck with blindness by the

angels, who came to lead him out of the city. The horrid and dreadful

mistakes, which the most refined reasoners in the heathen world ran

into, both as to the object, as well as manner of divine worship, have

sufficiently demonstrated the weakness and depravity of human reason:

nor do our modern boasters afford us any better proofs of the

greatness of its strength, since the best improvement they generally

make of it, is only to reason themselves into downright willful

infidelity, and thereby reason themselves out of eternal salvation.

Need we now any further witness, that man, fallen man, is altogether a

piece of marred clay?

But this is not all, we have yet more evidence to call; for do the

blindness of our understandings, the perverseness of our will, the

rebellion of our affections, the corruption our consciences, the

depravity of our reason prove this charge; and does not present

disordered frame and constitution of our bodes confirm the same also?

Doubtless in this respect, man, in the most literal sense of the word,

is a piece of marred clay. For God originally made him of the "dust of

the earth." So that notwithstanding our boasting of our high

pedigrees, and different descent, we were all originally upon a level,

and a little red earth was the common substratum out of which we were

all formed. Clay indeed it was, but clay wonderfully modified, even by

the immediate hands of the Creator of heaven and earth. One therefore

hath observed, that it is said "God built the man;" he did not form

him rashly or hastily, but built and finished him according to the

plan before laid down in his own eternal mind. And though, as the

great God is without body, parts, or passions, we cannot suppose when

it is said "God made man after his own image," that it has any

reference to his body, yet I cannot help thinking (with Doctor South)

that as the eternal Logos was hereafter to appear, God manifest in the

flesh, infinite wisdom was undoubtedly exerted in forming a casket

into which so invaluable a pearl was in the fullness of time to be

deposited. Some of the ancients are said to have asserted, that man at

the first, had what we call a glory shining round him; but without

attempting to be wise above what is written, we may venture to affirm,

that he had a glorious body, which knowing no sin, knew neither

sickness nor pain. But now on this, as well as other accounts, he may

justly be called Ichabod; for its primitive strength and glory are

sadly departed from it, and like the ruins of some ancient and stately

fabric, only so much less as to give us some faint idea of what it was

when it first appeared in its original and perfect beauty. The apostle

Paul, therefore, who knew how to call things by their proper names, as

well as any man living, does not scruple to term the human body,

though in its original constitution fearfully and wonderfully made, a

"vile body;" vile indeed! Since it is subject to such vile diseases,

put to such vile, yea very vile uses, and at length is to come to so

vile an end. "For dust we are, and to dust we must return." This among

other considerations, we may well suppose, caused the blessed Jesus to

weep at the grave of Lazarus. He wept, not only because his friend

Lazarus was dead, but he wept to see human nature, through man's own

default, thus laid in ruins, by being subject unto such a dissolution,

made like unto the beasts that perish.

Let us here pause a while, and with our sympathizing Lord, see if we

cannot shed a few silent tears at least, upon the same sorrowful

occasion. Who, who is there amongst us, that upon such a melancholy

review of man' present, real, and most deplorable depravity both in

body and soul, can refrain from weeping over such a piece of marred

clay? Who, who can help adopting holy David's lamentation over Saul

and Jonathan? "How are the mighty fallen! How are they slain in their

high places!" Originally it was not so. No, "God made man after his

own image; in the image of God made he man." Never was there so much

expressed in so few words. He was created after God in righteousness

and true holiness.

This is the account, which the sacred volume gives us of this

interesting point. This, this is that blessed book, that book of

books, from whence, together with an appeal to the experience of our

own hearts, and the testimonies of all past ages, we have thought

proper to fetch our proofs. For, after all, we must be obliged to

divine revelation, to know what we were, what we are, and what we are

to be. In these, as in a true glass, we may see our real and proper

likeness. And from these only can we trace the source and fountain of

all those innumerable evils, which like a deluge have overflowed the

natural and moral world. If any should object against the authenticity

of this revelation, and consequently against the doctrine this day

drawn from thence, they do in my opinion thereby very much confirm it.

For unless a man was very much disordered indeed, as to his

understanding, will, affections, natural conscience, and his power of

reasoning, he could never possibly deny such a revelation, which is

founded on a multiplicity of infallible external evidences, hath so

many internal evidences of a divine stamp in every page, is so suited

to the common exigencies of all mankind, so agreeable to the

experience of all men, and which hath been so wonderfully handed and

preserved to us, hath been so instrumental to the convicting,

converting, and comforting so many millions of souls, and hath stood

the test of the most severe scrutinies, and exact criticisms of the

most subtle and refined, as well as the most malicious and persecuting

enemies, that ever lived, even from the beginning of time to this very

day. Persons of such a turn of mind, I think, are rather to be prayed

for, than disputed with, if so be this perverse wickedness of their

hearts may be forgiven them: "They are in the very gall of bitterness,

and must have their consciences seared as it were with a red-hot

iron," and must have their eyes "blinded by the god of this world,"

otherwise they could not but see, and feel, and assent to the truth of

this doctrine, of man's being universally depraved; which not only in

one or two, but in one or two thousands, in every page, I could almost

say, is written, in such legible characters, that runs may read.

Indeed, revelation itself is founded upon the doctrine of the fall.

Had we kept our original integrity, the law of God would have yet been

written in our hearts, and thereby the want of a divine revelation, at

least such as ours, would have been superseded; but being fallen,

instead of rising in rebellion against God, we ought to be filled with

unspeakable thankfulness to our all bountiful Creator, who by a few

lines in his own books hath discovered more to us, than all the

philosophers and most learned men in the world could, or would, have

discovered, though they had studied to all eternity.

I am well aware, that some who pretend to own the validity of divine

revelation, are notwithstanding enemies to the doctrine that hath this

day been delivered; and would fain elude the force of the proofs

generally urged in defense of it, by saying, they only bespeak the

corruption of particular persons, or have reference only to the

heathen world: but such persons err, not knowing their own hearts, or

the power of Jesus Christ: for by nature there is no difference

between Jew or Gentile, Greek or Barbarian, bond or free. We are

altogether equally become abominable in God's sight, all equally

fallen short of the glory of God, and consequently all alike so many

pieces of marred clay.

How God came to suffer man to fall? how long man stood before he fell?

And how the corruption contracted by the fall, is propagated to every

individual of his species are questions of such an abstruse and

critical nature, that should I undertake to answer them, would be only

gratifying a sinful curiosity, and tempting you, as Satan tempted dour

first parents, to eat forbidden fruit. It will much better answer the

design of this present discourse, which is practical, to pass on

II. To the next thing proposed, and point out to you the absolute

necessity there is of this fallen nature's being renewed.

This I have had all along in my eye, and on account of this, have

purposely been so explicit on the first general head: for has

Archimedes once said, "Give me a place where I may fix my foot, and I

will move the world;" so without the least imputation of arrogance,

with which, perhaps, he was justly chargeable, we may venture to say,

grant the foregoing doctrine to be true, and then deny the necessity

of man's being renewed who can.

I suppose, I may take it for granted, that all of you amongst whom I

am now preaching the kingdom of God, hope after death to go to a place

which we call Heaven. And my heart's desire and prayer to God for you

is, that you all may have mansions prepared for you there. But give me

leave to tell you, were you now to see these heavens opened, and the

angel (to use the words of the seraphic Hervey clothed with all his

heavenly drapery, with one foot upon the earth, and another upon the

sea; nay, were you to see and hear the angel of the everlasting

covenant, Jesus Christ himself, proclaiming "time shall be no more,"

and giving you all an invitation immediately to come to heaven; heaven

would be no heaven to you, nay it would be a hell to your souls,

unless you were first prepared for a proper enjoyment of it here on

earth. "For what communion hath light with darkness?" Or what

fellowship could unrenewed sons of Belial possibly keep up with the

pure and immaculate Jesus?

The generality of people form strange ideas of heaven. And because the

scriptures, in condescension to the weakness of our capacities,

describe it by images taken from earthly delights and human grandeur,

therefore they are apt to carry their thoughts no higher, and at the

best only form to themselves a kind of Mahomitan paradise. But permit

me to tell you, and God grant it may sink deep into your hearts!

Heaven is rather a state than a place; and consequently, unless you

are previously disposed by a suitable state of mind, you could not be

happy even in heaven itself. For what is grace but glory militant?

What is glory but grace triumphant? This consideration made a pious

author say, that "holiness, happiness, and heaven, were only three

different words for one and the self-same thing." And this made the

great Preston, when he was about to die, turn to his friends, saying,

"I am changing my place, but not my company." He had conversed with

God and good men on earth; he was going to keep up the same, and

infinitely more refined communion with God, his holy angels, and the

spirits of just men made perfect, in heaven.

To make us meet to be blissful partakers of such heavenly company,

this "marred clay," I mean, these depraved natures of ours, must

necessarily undergo an universal moral change; our understandings must

be enlightened; our wills, reason, and consciences, must be renewed;

our affections must be drawn toward, and fixed upon things above; and

because flesh and blood cannot inherit the kingdom of heaven, this

corruptible must put on incorruption, this mortal must put on

immortality. And thus old things must literally pass away, and behold

all things, even the body as well as the faculties of the soul, must

become new.

This moral change is what some call, repentance, some, conversion,

some, regeneration; choose what name you please, I only pray God, that

we all may have the thing. The scriptures call it holiness,

sanctification, the new creature, and our Lord calls it a "New birth,

or being born again, or born from above." These are not barely

figurative expressions, or the flights of eastern language, nor do

they barely denote a relative change of state conferred on all those

who are admitted into Christ's church by baptism; but they denote a

real, moral change of heart and life, a real participation of the

divine life in the soul of man. Some indeed content themselves with a

figurative interpretation; but unless they are made to experience the

power and efficacy thereof, by a solid living experience in their own

souls, all their learning, all their labored criticism, will not

exempt them from a real damnation. Christ hath said it, and Christ

will stand, "Unless a man," learned or unlearned, high or low, though

he be a master of Israel as Nicodemus was, unless he "be born again,

he cannot see, he cannot enter into the kingdom of God."

If it be inquired, who is to be the potter? And by whose agency this

marred clay is to be formed into another vessel? Or in other words, if

it be asked, how this great and mighty change is to be effected? I

answer, not by the mere dint and force of moral suasion [persuasion].

This is good in its place. And I am so far from thinking, that

Christian preachers should not make use of rational arguments and

motives in their sermons, that I cannot think they are fit to preach

at all, who either cannot, or will not use them. We have the example

of the great God himself for such a practice; "Come (says he) and let

us reason together." And St. Paul, that prince of preachers, "reasoned

of temperance, and righteousness, and a judgment to come." And it is

remarkable, "that whilst he was reasoning of these things, Felix

trembled." Nor are the most persuasive strains of holy rhetoric less

needful for a scribe ready instructed to the kingdom of God. The

scriptures both of the Old and New Testament, every where abound with

them. And when can they be more properly employed, and brought forth,

than when we are acting as ambassadors or heaven, and beseeching poor

sinners, as in Christ's stead, to be reconciled unto God. All this we

readily grant. But at the same time, I would as soon go to yonder

church-yard, and attempt to raise the dead carcasses, with a "come

forth," as to preach to dead souls, did I not hope for some superior

power to make the word effectual to the designed end. I should only be

like a sounding brass for any saving purpose, or as a tinkling cymbal.

Neither is this change to be wrought by the power of our own

free-will. This is an idol every where set up, but we dare not fall

down and worship it. "No man (says Christ) can come to me, unless the

Father draw him." Our own free-will, if improved, may restrain us from

the commission of many evils, and put us in the way of conversion;

but, after exerting our utmost efforts (and we are bound in duty to

exert them) we shall find the words of our own church article to be

true, that "man since the fall hath no power to turn to God." No, we

might as soon attempt to stop the ebbing and flowing of the tide, and

calm the most tempestuous sea, as to imagine that we can subdue, or

bring under proper regulations, our own unruly wills and affections by

any strength inherent in ourselves.

And therefore, that I may keep you no longer in suspense, I inform

you, that this heavenly potter, this blessed agent, is the Almighty

Spirit of God, the Holy Ghost, the third person in the most adorable

Trinity, coessential with the Father and the Son. This is that Spirit,

which at the beginning of time moved on the face of the waters, when

nature lay in one universal chaos. This was the Spirit that

overshadowed the Holy Virgin, before that holy thing was born of her:

and this same Spirit must come, and move upon the chaos of our souls,

before we can properly be called the sons of God. This is what John

the Baptist calls "being baptized with the Holy Ghost," without which,

his and all other baptisms, whether infant or adult, avail nothing.

This is that fire, which our Lord came to send into our earthly

hearts, and which I pray the Lord of all lords to kindle in every

unrenewed one this day.

As for the extraordinary operations of the Holy Ghost, such as working

of miracles, or speaking with divers kinds of tongues, they are long

since ceased. But as for this miracle of miracles, turning the soul to

God by the more ordinary operations of the Holy Ghost, this abides

yet, and will abide till time itself shall be nor more. For it is he

that sanctifieth us, and all the elect people of God. On this account,

true believers are said to be "born from above, to be born not of

blood, nor of the will of the flesh, nor of the will of man, but of

God." Their second, as well as their first creation, is truly and

purely divine. It is, therefore, called "a creation;" but put ye on

(says the apostle) the new man which is created" -- And how? Even as

the first man was, "after God in righteousness and true holiness."

These, these are the precious truths, which a scoffing world would

fain rally or ridicule us out of. To produce this glorious change,

this new creation, the glorious Jesus left his Father's bosom. For

this he led a persecuted life; for this he died an ignominious and

accursed death; for this he rose again; and for this he now sitteth at

the right hand of his Father. All the precepts of his gospel, all his

ordinances, all his providences, whether of an afflictive or

prosperous nature, all divine revelation from the beginning to the

end, all center in these two points, to show us how we are fallen, and

to begin, early on, and complete a glorious and blessed change in our

souls. This is an end worthy of the coming of so divine a personage.

To deliver a multitude of souls of every nation, language and tongue,

from so many moral evils, and to reinstate them in an incomparably

more excellent condition than that from whence they are fallen, is an

end worthy the shedding of such precious blood. What system of

religion is there now, or was there ever exhibited to the world, any

way to be compared to this? Can the deistical scheme pretend in any

degree to come up to it? Is it not noble, rational, and truly divine?

And why then will not all that hitherto are strangers to this blessed

restoration of their fallen natures, (for my heart is too full to

abstain any longer from an application) why will you any longer

dispute or stand out against it? Why will you not rather bring your

clay to this heavenly Potter, and say from your inmost souls, "Turn

us, O good Lord, and so shall we be turned?" This, you may and can do:

and if you go thus far, who knows but that this very day, yea this

very hour, the heavenly Potter may take you in hand, and make you

vessels of honor fit for the Redeemer's use? Others that were once as

far from the kingdom of God as you are, have been partakers of this

blessedness. What a wretched creature was Mary Magdalene? And yet out

of her Jesus Christ cast seven devils. Nay, he appeared to her first,

after he rose from the dead, and she became as it were an apostle to

the very apostles. What a covetous creature was Zaccheus? He was a

griping cheating publican; and yet, perhaps, in one quarter of an

hour's time, his heart is enlarged, and he made quite willing to give

half of his goods to feed the poor. And to mention no more, what a

cruel person was Paul. He was a persecutor, a blasphemer, injurious;

one that breathed out threatenings against the disciples of the Lord,

and made havoc of the church of Christ. And yet what a wonderful turn

did he meet with, as he was journeying to Damascus? From a persecutor,

he became a preacher; was afterwards made a spiritual father to

thousands, and now probably sits nearest the Lord Jesus Christ in

glory. And why all this? That he might be made an example to them that

should hereafter believe. O then believe, repent; I beseech you,

believe the gospel. Indeed, it is glad tidings, even tidings of great

joy. You will then no longer have any thing to say against the

doctrine of Original Sin; or charge the Almighty foolishly, for

suffering our first parents to be prevailed on to eat such sour

grapes, and permitting thereby their children's teeth to be set on

edge. You will then no longer cry out against the doctrine of the New

Birth, as enthusiasm, or brand the assertors of such blessed truths

with the opprobrious names of fools and madmen. Having felt, you will

then believe; having believed, you will therefore speak; and instead

of being vessels of wrath, and growing harder and harder in hell fire,

like vessels in a potter's oven, you will be made vessels of honor,

and be presented at the great day by Jesus, to his heavenly Father,

and be translated to live with him as monuments of rich, free,

distinguishing and sovereign grace, for ever and ever.

You, that have in some degree experienced the quickening influence

(for I must not conclude without dropping a word or two to God's

children) you know how to pity, and therefore, I beseech you also to

pray for those, to whose circumstances this discourse is peculiarly

adapted. But will you be content in praying for them? Will you not see

reason to pray for yourselves also? Yes, doubtless, for yourselves

also. For you, and you only know, how much there is yet lacking in

your faith, and how far you are from being partakers in that degree,

which you desire to be, of the whole mind that was in Christ Jesus.

You know what a body of sin and death you carry about with you, and

that you must necessarily expect many turns of God's providence and

grace, before you will be wholly delivered form it. But thanks be to

God, we are in safe hands. He that has been the author, will also be

the finisher of our faith. Yet a little while, and we like him shall

say "It is finished;" we shall bow down our heads an give up the

ghost. Till then, (for to thee, O Lord, will we now direct our prayer)

help us, O Almighty Father, in patience to posses our souls. Behold,

we are the clay, and thou art the Potter. Let not the thing formed say

to him that formed it, whatever the dispensations of thy future Will

concerning us may be, Why dost thou deal with us thus? Behold, we put

ourselves as blanks in thine hands, deal with us as seemeth good in

thy sight, only let every cross, ever affliction, every temptation, be

overruled to the stamping thy blessed image in more lively characters

on our hearts; that so passing from glory to glory, by the powerful

operations of they blessed Spirit, we may be made thereby more and

more meet for, and at last be translated to a full, perfect, endless,

and uninterrupted enjoyment of glory hereafter, with thee O Father,

thee O Son, and thee O blessed Spirit; to whom, three persons but one

God, be ascribed, as is most due, all honor, power, might, majesty and

dominion, now and to all eternity. Amen and Amen.

The Lord Our Righteousness

Jeremiah 23:6 -- "The Lord our Righteousness."

Whoever is acquainted with the nature of mankind in general, or the

propensity of his own heart in particular, must acknowledge, that

self- righteousness is the last idol that is rooted out of the heart:

being once born under a covenant of works, it is natural for us all to

have recourse to a covenant of works, for our everlasting salvation.

And we have contracted such devilish pride, by our fall from God, that

we would, if not wholly, yet in part at least, glory in being the

cause of our own salvation. We cry out against popery, and that very

justly; but we are all Papists, at least, I am sure, we are all

Arminians by nature; and therefore no wonder so many natural men

embrace that scheme. It is true, we disclaim the doctrine of merit,

are ashamed directly to say we deserve any good at the hands of God;

therefore, as the Apostle excellently well observes, "we go about," we

fetch a circuit, "to establish a righteousness of our own, and," like

the Pharisees of old, "will not wholly submit to that righteousness

which is of God through Jesus Christ our Lord."

This is the sorest, though, alas! the most common evil that was ever

yet seen under the sun. An evil, that in any age, especially in these

dregs of time wherein we live, cannot sufficiently be inveighed

against. For as it is with the people, so it is with the priests; and

it is to be feared, even in those places, where once the truth as it

is in Jesus was eminently preached, many ministers are so sadly

degenerated from their pious ancestors, that the doctrines of grace,

especially the personal, All-Sufficient Righteousness of Jesus, is but

too seldom, too slightly mentioned. Hence the love of many waxeth

cold; and I have often thought, was it possible, that this single

consideration would be sufficient to raise our venerable forefathers

again from their graves; who would thunder in their ears their fatal

error.

The righteousness of Jesus Christ is one of those great mysteries,

which the angels desire to look into, and seems to be one of the first

lessons that God taught men after the fall. For, what were the coats

that God made to put on our first parents, but types of the

application of the merits of righteousness of Jesus Christ to

believers hearts? We are told, that those coats were made of skins of

beasts; and, as beasts were not then food for men, we may fairly

infer, that those beasts were slain in sacrifice, in commemoration of

the great sacrifice, Jesus Christ, thereafter to be offered. And the

skins of the beasts thus slain, being put on Adam and Eve, they were

hereby taught how their nakedness was to be covered with the

righteousness of the Lamb of God.

This is it which is meant, when we are told, "Abraham believed on the

Lord, and it was accounted to him for righteousness." In short, this

is it of which both the law and the prophets have spoken, especially

Jeremiah in the words of the text, "The Lord our righteousness."

I propose, through divine grace,

I. To consider who we are to understand by the word Lord.

II. How the Lord is man's righteousness.

III. I will consider some of the chief objections that are generally

urged against this doctrine.

IV. I shall show some very ill consequences that flow naturally from

denying this doctrine.

V. Shall conclude with an exhortation to all to come to Christ by

faith, that they may be enabled to say with the prophet in the text,

"The Lord our righteousness."

I. I am to consider who we are to understand by the word Lord. The

Lord our righteousness.

If any Arians of Socinians are drawn by curiosity to hear what the

babbler has to say, let them be ashamed of denying the divinity of

that Lord, who has bought poor sinners with his precious blood. For

the person mentioned in the text, under the character of the Lord, is

Jesus Christ. Ver. 5, "Behold, the days come, saith the Lord, that I

will raise unto David a righteous branch, a king shall reign and

prosper, and shall execute judgment and justice in the earth. In his

days (ver. 6) Judah shall be saved, and Israel shall dwell safely; and

this is his name whereby he shall be called, The Lord our

righteousness." By the righteous branch, all agree, that we are to

understand Jesus Christ. He it is that is called the Lord in our text.

If so, if there were no other text in the Bible to prove the divinity

of Christ, this is sufficient: for if the word Lord may properly

belong to Jesus Christ, he must be God. And, as you have it in the

margin of your Bibles, the word Lord is in the original Jehovah, which

is the essential title of God himself. Come then, ye Arians, kiss the

son of God, bow down before him, and honor him, even as ye honor the

Father. Learn of the angels, those morning-stars, and worship him as

truly God: for otherwise you are as much idolaters, as those that

worship the Virgin Mary. And as for you Socinians, who say Christ was

a mere man, and yet profess that he was your Savior, according to your

own principles you are accursed: for, if Christ be a mere man, then he

is only an arm of flesh: and it is written, "Cursed is he that

trusteth on an arm of flesh." But I would hope, there are no such

monsters here; at least, that, after these considerations, they would

be ashamed of broaching such monstrous absurdities any more. For it is

plain, that, by the word Lord, we are to understand the Lord Jesus

Christ, who here takes to himself the title Jehovah, and therefore

must be very God of very God; or, as the Apostle devoutly expresses

it, "God blessed for evermore."

II. How the Lord is to be man's righteousness, comes next to be

considered.

And that is, in one word, by Imputation. For it pleased God, after he

had made all things by the word of his power, to create man after his

own image. And so infinite was the condescension of the high and lofty

One, who inhabiteth eternity, that, although he might have insisted on

the everlasting obedience of him and his posterity; yet he was pleased

to oblige himself, by a covenant or agreement made with his own

creatures, upon condition of an unsinning obedience, to give them

immortality and eternal life. For when it is said, "The day thou

eatest thereof, thou shalt surely die;" we may fairly infer, so long

as he continued obedient, and did not eat thereof, he should surely

live. The 3rd of Genesis gives us a full, but mournful account, how

our first parents broke this covenant, and thereby stood in need of a

better righteousness than their own, in order to procure their future

acceptance with God. For what must they do? They were as much under a

covenant of works as ever. And though, after their disobedience, they

were without strength; yet they were obliged not only to do, but

continue to do all things, and that too in the most perfect manner,

which the Lord had required of them: and not only so, but to make

satisfaction to God's infinitely offended justice, for the breach they

had already been guilty of. Here then opens the amazing scene of

Divine Philanthropy; I mean, God's love to man. For behold, what man

could not do, Jesus Christ, the son of his Father's love, undertakes

to do for him. And that God might be just in justifying the ungodly,

though "he was in the form of God, and therefore thought it no robbery

to be equal with God; yet he took upon him the form of a servant,"

even human nature. In that nature he obeyed, and thereby fulfilled the

whole moral law in our stead; and also died a painful death upon the

cross, and thereby became a curse for, or instead of, those whom the

Father had given to him. As God, he satisfied, at the same time that

he obeyed and suffered as man; and, being God and man in one person,

he wrought out a full, perfect, and sufficient righteousness for all

to whom it was to be imputed.

Here then we see the meaning of the word righteousness. It implies the

active as well as passive obedience of the Lord Jesus Christ. We

generally, when talking of the merits of Christ, only mention the

latter, -- his death; whereas, the former, -- his life and active

obedience, is equally necessary. Christ is not such a Savior as

becomes us, unless we join both together. Christ not only died, but

lived, not only suffered, but obeyed for, or instead of, poor sinners.

And both these jointly make up that complete righteousness, which is

to be imputed to us, as the disobedience of our first parents was made

ours by imputation. In this sense, and no other, are we to understand

that parallel which the apostle Paul draws, in the 5th of the Romans,

between the first and second Adam. This is what he elsewhere terms,

"our being made the righteousness of God in him." This is the sense

wherein the Prophet would have us to understand the words of the text;

therefore, Jer. 33:16, "She (i.e. the church itself) shall be called,

(having this righteousness imputed to her) The Lord our

righteousness." A passage, I think, worthy of the profoundest

meditation of all the sons and daughters of Abraham.

Many are the objections which the proud hearts of fallen men are

continually urging against this wholesome, this divine, this soul

saving doctrine. I come now,

III. To answer some few of those which I think the most considerable.

And, First, they say, because they would appear friends to morality,

"That the doctrine of an imputed righteousness is "destructive of good

works, and leads to licentiousness."

And who, pray, are the persons that generally urge this objection? Are

they men full of faith, and men really concerned for good works? No;

whatever few exceptions there may be, if there be any at all, it is

notorious, they are generally men of corrupt minds, reprobate

concerning the faith. The best title I can give them is, that of

profane moralists, or moralists false so called. For I appeal to the

experience of the present as well as past ages, if iniquity did and

does not most abound, where the doctrine of Christ's whole personal

righteousness is most cried down, and most seldom mentioned. Arminian

being antichristian principles, always did, and always will lead to

antichristian practices. And never was there a reformation brought

about in the church, but by the preaching the doctrine of an imputed

righteousness. This, as the man of God, Luther, calls it, is

"Artienlus statntis out cedentis Eichlesin," the article by which the

Church stands or falls. And though the preachers of this doctrine are

generally branded by those on the other side, with the opprobrious

names of Antinomians, deceivers, and what not; yet, I believe, if the

truth of the doctrine on both sides was to be judged of by the lives

of the preachers of professors of it, on our side the question would

have the advantage every way.

It is true, this, as well as every other doctrine of grace, may be

abused. And perhaps the unchristian walk of some, who have talked of

Christ's imputed righteousness, justification by faith, and the like,

and yet never felt it imputed to their own souls, has given the

enemies of the Lord thus cause to blaspheme. But this is a very

unsafe, as well as a very unfair way of arguing. The only question

should be, Whether or not this doctrine of an imputed righteousness,

does in itself cut off the occasion of good works, or lean to

licentiousness? To this we may boldly answer, In no wise. It excludes

works, indeed, from being any cause of our justification in the sight

of God; but it requires good works as a proof of our having this

righteousness imputed to us, and as a declarative evidence of our

justification in the sight of men. And then, how can the doctrine of

an imputed righteousness be a doctrine leading to licentiousness?

It is all calumny. The apostle Paul introduceth an infidel making this

objection, in his epistle to the Romans; and none but infidels, that

never felt the power of Christ's resurrection upon their souls, will

urge it over again. And therefore, notwithstanding this objection,

with the Prophet in the text, we may boldly say, "The Lord is our

righteousness."

But Satan (and no wonder that his servants imitate him) often

transforms himself into an angel of light; and therefore, (such

perverse things will infidelity and Arminianism make men speak) in

order to dress their objections in the best colors, some urge, "That

our Savior preached no such doctrine; that in his sermon on the mount,

he mentions only morality:" and consequently the doctrine of an

imputed righteousness falls wholly to the ground.

But surely the men, who urge this objection, either never read, or

never understood, our Lord's blessed discourse, wherein the doctrine

of an imputed righteousness is so plainly taught, that he who runs, If

he has eyes that see, may read.

Indeed our Lord does recommend morality and good works, (as all

faithful ministers will do) and clears the moral law from many corrupt

glosses put upon it by the letter-learned Pharisees. But then, before

he comes to this, 'tis remarkable, he talks of inward piety, such as

poverty of spirit, meekness, holy mourning, purity of heart,

especially hungering and thirsting after righteousness; and then

recommends good works, as an evidence of our having his righteousness

imputed to us, and these graces and divine tempers wrought in our

hearts. "Let your light (that is, the divine light I before have been

mentioning) shine before men, in a holy life; that they, seeing your

good works, may glorify your father which is in heaven." And then he

immediately adds, "Think not that I am come to destroy the moral law:

I came not to destroy, (to take away the force of it as a rule of

life) but to fulfill, (to obey it in its whole latitude, and give the

complete sense of it.") And then he goes on to show how exceeding

broad the moral law is. So that our Lord, instead of setting aside an

imputed righteousness in his sermon upon the mount, not only confirms

it, but also answers the foregoing objection urged against it, by

making good works a proof and evidence of its being imputed to our

souls. He, therefore, that hath ears to hear, let him hear what the

Prophet says in the words of the text, "The Lord our righteousness."

But as Satan not only quoted scripture, but backed one temptation

after another with it, when he attacked Christ in the wilderness; so

his children generally take the same method in treating his doctrine.

And, therefore, they urge another objection against the doctrine of an

imputed righteousness, from the example of the young man in the

gospel.

We may state it thus: "The Evangelist Mark, say they, chapter 10,

mentions a young man that came to Christ, running, and asking him what

he should do to inherit eternal life? Christ referred him to the

commandments, to know what he must do to inherit eternal life. It is

plain, therefore, works were to be, partly at least, the cause of his

justification; and consequently the doctrine of an imputed

righteousness is unscriptural." This is the objection in its full

strength: and little strength in all its fullness. For, was I to prove

the necessity of an imputed righteousness, I scarce know how I could

bring a better instance to make it good.

Let us take a nearer view of this young man, and of our Lord's

behavior towards him, Mark 10:17, the Evangelist tells us, "That when

Christ was gone forth into the way, there came one running (it should

seem it was some nobleman; a rarity indeed to see such a one running

to Christ!) and not only so, but he kneeled to him, (perhaps many of

his rank now, scarce know the time when they kneeled to Christ) and

asked him, saying, Good Master, what shall I do that I may inherit

eternal life?" Then Jesus, to see whether or not he believed him to be

what he really was, truly and properly God, said unto him, "Why

callest thou me good? There is none good but one, that is God." And,

that he might directly answer his question, says he, "Thou knowest the

commandments: do not commit adultery, do not bear false witness,

defraud not, honor thy father and thy mother." This was a direct

answer to his question; namely, That eternal life was not to be

attained by his doings. For our Lord, by referring him to the

commandments, did not (as the objectors insinuate) in the least hint,

that his morality would recommend him to the favor and mercy of God;

but he intended thereby, to make the law his schoolmaster to bring him

to himself; that the young man, seeing how he had broken every one of

these commandments, might thereby be convinced of the insufficiency of

his own, and consequently of the absolute necessity of looking out for

a better righteousness, whereon he might depend for eternal life.

This was what our Lord designed. The young man being self-righteous,

and willing to justify himself, said, "All these have I observed from

my youth;" but had he known himself, he would have confessed, all

these have I broken from my youth. For, supposing he had not actually

committed adultery, had he never lusted after a woman in his heart?

What, if he had not really killed another, had he never been angry

without a cause, or spoken unadvisedly with his lips? If so, by

breaking one of the least commandments in the least degree, he became

liable to the curse of God: for "cursed is he (saith the law) that

continueth not to do all things that are written in this book." And

therefore, as observed before, our Lord was so far from speaking

against, that he treated the young man in that manner, on purpose to

convince him of the necessity of an imputed righteousness.

But perhaps they will reply, it is said, "Jesus beholding him, loved

him." And what then? This he might do with a human love, and at the

same time this young man have no interest in his blood. Thus Christ is

said to wonder, to weep over Jerusalem, and say, "O that thou hadst

known, Me." But such like passages are to be referred only to his

human nature. And there is a great deal of difference between the love

wherewith Christ loved this young man, and that wherewith he loved

Mary, Lazarus, and their sister Martha. To illustrate this by

comparison: A minister of the Lord Jesus Christ seeing many amiable

dispositions, such as a readiness to hear the word, a decent behavior

at public worship, and a life outwardly spotless in many, cannot but

so far love them; but then there is much difference betwixt the love

which a minister feels for such, and that divine love, that union and

sympathy of soul, which he feels for those that he is satisfied are

really born again of God. Apply this to our Lord's case, as a faint

illustration of it. Consider what has been said upon the young man's

case in general, and then, if before you were fond of this objection,

instead of triumphing, like him you will go sorrowful away. Our

Savior's reply to him more and more convinces us of the truth of the

prophet's assertion in the text, that "the Lord is our righteousness."

But there is a fourth, and a grand objection yet behind, which is

taken from the 25th chapter of Matthew, "where our Lord is described

as rewarding people with eternal life, because they fed the hungry,

clothed the naked, and such-like. Their works therefore were a cause

of their justification, consequently the doctrine of imputed

righteousness is not agreeable to scripture."

This, I confess, is the most plausible objection that is brought

against the doctrine insisted on from the text; and that we may answer

it in as clear and brief a manner as may be, we confess, with the

Article of the Church of England, "That albeit good works do not

justify us, yet they will follow after justification, as fruits of it;

and though they spring from faith in Christ, and a renewed soul, they

shall receive a reward of grace, though not of debt; and consequently

the more we abound in such good works, the greater will be our reward

when Jesus Christ shall come to judgment."

Take these consideration along with us, and they will help us much to

answer the objection now before us. For thus saith Matthew, "Then

shall the King say to them on his right hand, Come, ye blessed

children of my Father, inherit the kingdom prepared for you from the

foundation of the world. For I was an hungered, 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. I will therefore reward you, because you

have done these things out of love to me, and hereby have evidenced

yourselves to be my true disciples." And that the people did not

depend on these good actions for their justification in the sight of

God, is evident. "For when saw we thee an hungered, say they, and fed

thee? Or thirsty, and gave thee drink? When saw we thee a stranger,

and took thee in, or naked, and clothed thee? Or when saw we thee

sick, or in prison, and came unto thee?" Language, and questions,

quite improper for persons relying on their own righteousness, for

acceptance and acquittance in the sight of God.

But then they reply against thee: "In the latter part of the chapter,

it is plain that Jesus Christ rejects and damns the others for not

doing these things. And therefore, if he damns these for not doing, he

saves those for doing; and consequently the doctrine of an imputed

righteousness is good for nothing."

But that is no consequence at all; for God may justly damn any man for

omitting the least duty of the moral law, and yet in himself is not

obliged to give to any one any reward, supposing he has done all that

he can. We are unprofitable servants; we have not done near so much as

it was our duty to do, must be the language of the most holy souls

living; and therefore, from or in ourselves, cannot be justified in

the sight of God. This was the frame of the devout souls just now

referred to. Sensible of this, they were so far from depending on

their works for justification in the sight of God, that they were

filled, as it were, with a holy blushing, to think our Lord should

condescend to mention, much more to reward them for, their poor works

of faith and labors of love. I am persuaded their hearts would rise

with a holy indignation against those who urge this passage, as an

objection to the assertion of the prophet, that "the Lord is our

righteousness."

Thus, I think, we have fairly answered these grand objections, which

are generally urged against the doctrine of an imputed righteousness.

Was I to stop here, I think I may say, "We are made more than

conquerors through him that loved us." But there is a way of arguing

which I have always admired, because I have thought it always very

convincing, by showing the absurdities that will follow from denying

any particular proposition in dispute.

IV. This is the next thing that was proposed. And never did greater or

more absurdities flow from the denying any doctrine, than will flow

from denying the doctrine of Christ's imputed righteousness.

And First, if we deny this doctrine, we turn the truth, I mean the

word of God, as much as we can, into a lie, and utterly subvert all

those places of scripture which say that we are saved by grace; that

it is not of works, lest any man should boast, that salvation is God's

free gift, and that he who glorieth, must glory only in the Lord. For,

if the whole personal righteousness of Jesus Christ be not the sole

cause of my acceptance with God, if any work done by or foreseen in

me, was in the least to be joined with it, or looked upon by God an in

inducing, impulsive cause of acquitting my soul from guilt, then I

have somewhat whereof I may glory in myself. Not boasting is excluded

in the great work of our redemption; but that cannot be, if we are

enemies to the doctrine of an imputed righteousness. It would be

endless to enumerate how many texts of scripture must be false, if

this doctrine be not true. Let it suffice to affirm in the general,

that if we deny an imputed righteousness, we may as well deny a divine

revelation all at once; for it is the alpha and omega, the beginning

and the end of the book of God. We must either disbelieve that, or

believe what the prophet has spoken in the text, "that the Lord is our

righteousness."

But further: I observed at the beginning of this discourse, that we

are all Arminians and Papists by nature; for as one says, "Arminianism

is the back way to popery." And here I venture further to affirming

that if we deny the doctrine of an imputed righteousness, whatever we

may stile ourselves, we are really Papists in our hearts; and deserve

no other title from men.

Sirs, what think you? Suppose I was to come and tell you that you must

intercede with saints, for them to intercede with God for you; would

you not say, I was justly reputed a papist missionary by some, and

deservedly thrust out of thy synagogues by others? I suppose you

would. And why? Because, you would say, the intercession of Jesus

Christ was sufficient of itself, without the intercession of saints,

and that it was blasphemous to join theirs with his, as though he was

sufficient.

Suppose I went a little more round about, and told you that the death

of Christ was not sufficient, without our death being added to it;

that you must die as well as Christ, join your death with his, and

then it would be sufficient. Might you not then, with a holy

indignation, throw dust in the air, and justly call me a "setter forth

of strange doctrines?" And how then, if it be not only absurd, but

blasphemous to join the intercession of saints with the intercession

of Christ, as though his intercession was not sufficient; or our death

with the death of Christ, as though his death was not sufficient:

judge ye, if it be not equally absurd, equally blasphemous, to join

our obedience, either wholly or in part, with the obedience of Christ,

as if that was not sufficient. And if so, what absurdities will follow

the denying that the Lord, both as to his active and passive

obedience, is our righteousness?

One more absurdity I shall mention, as following the denying this

doctrine, and I have done.

I remember a story of a certain prelate, who, after many arguments in

vain urged to convince the Earl of Rochester of the invisible

realities of another world, took his leave of his lordship with some

such words as these: "Well, my lord, if there be no hell, I am safe;

but if there should be such a thing as hell, what will become of you?"

I apply this so those that oppose the doctrine now insisted on. If

there be no such thing as the doctrine of an imputed righteousness,

those who hold it, and bring forth fruit unto holiness, are safe; but

if there be such a thing (as there certainly is) what will become of

you that deny it? It is no difficult matter to determine. Your portion

must be in the lake of fire and brimstone for ever and ever. Since you

will rely upon your works, by your works you shall be judged. They

shall be weighed in the balance of the sanctuary; and they will be

found wanting. By your works therefore shall you be condemned; and

you, being out of Christ, shall find God, to your poor wretched souls,

a consuming fire.

The great Stoddard or Northampton in New England, has therefore well

entitled a book which he wrote (and which I would take this

opportunity to recommend) "The Safety of appearing in the

Righteousness of Christ." For why should I lean upon a broken reed,

when I can have the rock of ages to stand upon, that never can be

moved?

And now, before I come to a more particular application, give me

leave, in the apostle's language, triumphantly to cry out, "Where is

the scribe, where the disputer?" Where is the reasoning infidel of

this generation? Can any thing appear more reasonable, even according

to your own way of arguing, than the doctrine here laid down? Have you

not felt a convincing power go along with the word? Why then will you

not believe on the Lord Jesus Christ, that so he may become the Lord

your righteousness?

But it is time for me to come a little closer to your consciences.

Brethren, though some may be offended at this doctrine, and may

account it foolishness; yet, to many of you, I doubt not but it is

precious, it being agreeable to the form of sound words, which from

your infancy has been delivered to you; and, coming from a quarter,

you would least have expected, may be received with more pleasure and

satisfaction. But give me leave to ask you one question; Can you say,

the Lord our righteousness? I say, the Lord our righteousness. For

entertaining this doctrine in your heads, without receiving the Lord

Jesus Christ savingly by a lively faith into your hearts, will but

increase your damnation. As I have often told you, so I tell you

again, an unapplied Christ is no Christ at all. Can you then, with

believing Thomas, cry our, "My Lord and my God?" Is Christ your

sanctification, as well as your outward righteousness? For the word

righteousness, in the text, not only implies Christ's personal

righteousness imputed to us, but also holiness wrought in us. These

two, God has joined together. He never did, he never dies, he never

will put them asunder. If you are justified by the blood, you are also

sanctified by the Spirit of our Lord. Can you then in this sense say,

The Lord our righteousness? Were you ever made to abhor yourselves for

your actual and original sins, and to loathe your own righteousness;

for, as the prophet beautifully expresses it, "your righteousness is

as filthy rags? Were you ever made to see and admire the

all-sufficiency of Christ's righteousness, and excited by the Spirit

of God to hunger and thirst after it? Could you ever say, my soul is

athirst for Christ, yea, even for the righteousness of Christ? O when

shall I come to appear before the presence of my God in the

righteousness of Christ! Nothing but Christ! Nothing but Christ! Give

me Christ, O god, and I am satisfied! My soul shall praise thee for

ever.

Was this ever the language of your hearts? And, after these inward

conflicts, were you ever enabled to reach out the arm of faith, and

embrace the blessed Jesus in your souls, so that you could say, "my

beloved is mine, and I am his?" If so, fear not, whoever you are.

Hail, all hail, you happy souls! The Lord, the Lord Christ, the

everlasting God, is your righteousness. Christ has justified you, who

is he that condemneth you? Christ has died for you, nay rather is

risen again, and ever liveth to make intercession for you. Being now

justified by his grace, you have peace with God, and shall, ere long,

be with Jesus in glory, reaping everlasting and unspeakable fruits

both in body and soul. For there is no condemnation to those that are

really in Christ Jesus. "Whether Paul or Apollos, or life or death,

all is yours if you are Christ's, for Christ is God's. My brethren, my

heart is enlarged towards you! O think of the love of Christ in dying

for you! If the Lord be your righteousness, let the righteousness of

your Lord be continually in your mouth. Talk of, O talk of, and

recommend the righteousness of Christ, when you lie down, and when you

rise up, at your going out and coming in! Think of the greatness of

the gift, as well as the giver! Show to all the world, in whom you

have believed! Let all by your fruits know, that the Lord is your

righteousness, and that you are waiting for your Lord from heaven! O

study to be holy, even as he who has called you, and washed you in his

own blood, is holy! Let not the righteousness of the Lord be evil

spoken of through you. Let not Jesus be wounded in the house of his

friends, but grow in grace, and in the knowledge of our Lord and

Savior Jesus Christ, day by day. O think of his dying love! Let that

love constrain you to obedience! Having much forgiven, love much. Be

always asking, What shall I do, to express my gratitude to the Lord,

for giving me his righteousness? Let that self-abasing, God-exalting

question be always in your mouths; "Why me, Lord? Why me?" why am I

taken, and others left? Why is the Lord my righteousness? Why is he

become my salvation, who have so often deserved damnation at his

hands?

My friends, I trust I feel somewhat of a sense of God's distinguishing

love upon my heart; therefore I must divert a little from

congratulating you, to invite poor Christless sinners to come to him,

and accept of his righteousness, that they may have life.

Alas, my heart almost bleeds! What a multitude of precious souls are

now before me! How shortly must all be ushered into eternity! And yet,

O cutting thought! Was God now to require all your souls, how few,

comparatively speaking, could really say, the Lord our righteousness!

And think you, O sinner, that you will be able to stand in the day of

judgment, if Christ be not your righteousness? No, that alone is the

wedding garment in which you must appear. O Christless sinners, I am

distressed for you! The desires of my soul are enlarged. O that this

may be an accepted time! That the Lord may be your righteousness! For

whither would you flee, if death should fine you naked? Indeed there

is no hiding yourselves from his presence. The pitiful fig-leaves of

your own righteousness will not cover your nakedness, when God shall

call you to stand before him. Adam found them ineffectual, and so will

you. O think of death! O think of judgment! Yet a little while, and

time shall be no more; and then what will become of you, if the Lord

be not your righteousness? Think you that Christ will spare you? No,

he that formed you, will have no mercy on you. If you are not of

Christ, if Christ be not your righteousness, Christ himself shall

pronounce you damned. And can you bear to think of being damned by

Christ? Can you bear to hear the Lord Jesus say to you, "Depart from

me, ye cursed, into everlasting fire, prepared for the devil and his

angels." Can you live, think you, in everlasting burnings? Is your

flesh brass, and your bones iron? What if they are? Hell-fire, that

fire prepared for the devil and his angels, will heat them through and

through. And can you bear to depart from Christ? O that heart-piercing

thought! Ask those holy souls, who are at any time bewailing an absent

God, who walk in darkness, and see no light, though but a few days or

hours; ask them, what it is to lose a light and presence of Christ?

See how they seek him sorrowing, and go mourning after him all the day

long! And, if it is so dreadful to lose the sensible presence of

Christ only for a day, what must it be to be banished from him to all

eternity!

But thus it must be, if Christ be not your righteousness. For God's

justice must be satisfied; and, unless Christ's righteousness is

imputed and applied to you here, you must hereafter be satisfying the

divine justice in hell-torments eternally; nay, Christ himself shall

condemn you to that place of torment. And how cutting is that thought!

Methinks I see poor, trembling, Christless wretches, standing before

the bar of god, crying out, Lord, if we must be damned, let some

angel, or some archangel, pronounce the damnatory sentence: but all in

vain. Christ himself shall pronounce the irrevocable sentence. Knowing

therefore the terrors of the Lord, let me persuade you to close with

Christ, and never rest till you can say, "the Lord our righteousness."

Who knows but the Lord may have mercy on, may, abundantly pardon you?

Beg of God to give you faith; and, if the Lord gives you that, you

will by it receive Christ, with his righteousness, and his All. You

need not fear the greatness or number of your sins. For are you

sinners? So am I. Are you the chief of sinners? So am I. Are you

backsliding sinners? So am I. And yet the Lord (for ever adored be his

rich, free and sovereign grace) the Lord is my righteousness. Come

then, O young man, who (as I acted once myself) are playing the

prodigal, and wandering away afar off from your heavenly Father's

house, come home, come home, and leave your swines trough. Feed no

longer on the husks of sensual delights: for Christ's sake arise, and

come home! Your heavenly Father now calls you. See yonder the best

robe, even the righteousness of his dear Son, awaits you. See it, view

it again and again. Consider at how dear a rate it was purchased, even

by the blood of God. Consider what great need you have of it. You are

lost, undone, damned for ever, without it. Come then, poor, guilty

prodigals, come home: indeed, I will not, like the elder brother in

the gospel, be angry; no, I will rejoice with the angels in heaven.

And O that God would now bow the heavens, and come down! Descend, O

Son of God, descend; and, as thou hast shown in me such mercy, O let

thy blessed Spirit apply thy righteousness to some young prodigals now

before thee, and clothe their naked souls with thy best robe!

But I must speak a word to you, young maidens, as well as young men. I

see many of you adorned, as to your bodies, but are not your souls

naked? Which of you can say, the Lord is my righteousness? Which of

you was ever solicitous to be dressed in this robe of invaluable

price, and without which you are no better than whited sepulchers in

the sight of God? Let not then so many of you, young maidens, any

longer forget your chief and only ornament. O seek for the Lord to be

your righteousness, or otherwise burning will soon be upon you,

instead of beauty!

And what shall I say to you of a middle age, you busy merchants, you

cumbered Martha's, who, with all your gettings, have not yet gotten

the Lord to be your righteousness? Alas! what profit will there be of

all your labor under the sun, if you do not secure this pearl of

invaluable price? This one thing, so absolutely needful, that it only

can stand you in stead, when all other things shall be taken from you.

Labor therefore no longer so anxiously for the meat which perisheth,

but henceforward seek for the Lord to be your righteousness, a

righteousness that will entitle you to life everlasting. I see also

many hoary heads here, and perhaps the most of them cannot say, the

Lord is my righteousness. O gray-headed sinner, I could weep over you!

Your gray hairs, which ought to be your crown, and in which perhaps

you glory, are now your shame. You know not that the Lord is your

righteousness: O haste then, haste ye, aged sinners, and seek an

interest in redeeming love! Alas, you have one foot already in the

grave, your glass is just run out, your sun is just going down, and it

will set and leave you in an eternal darkness, unless the Lord be your

righteousness! Flee then, O flee for your lives! Be not afraid. All

things are possible with God. If you come, though it be at the

eleventh hour, Christ Jesus will in no wise cast you out. Seek then

for the Lord to be your righteousness, and beseech him to let you

know, how it is that a man may be born again when he is old! But I

must not forget the lambs of the flock. To feed them was one of my

Lord's last commands. I know he will be angry with me, if I do not

tell them, that the Lord may be their righteousness; and that of such

is the kingdom of heaven. Come then, ye little children, come to

Christ; the Lord Christ shall be your righteousness. Do not think,

that you are too young to be converted. Perhaps many of you may be

nine or ten years old, and yet cannot say, the Lord is our

righteousness: which many have said, though younger than you. Come

then, while you are young. Perhaps you may not live to be old. Do not

stay for other people. If your fathers and mothers will not come to

Christ, do you come without them. Let children lead them, and show

them how the Lord may be their righteousness. Our Lord Jesus Christ

loved little children. You are his lambs; he bids me feed you. I pray

God make you willing betimes to take the Lord for your righteousness.

Here then I could conclude; but I must not forget the poor negroes;

no, I must not. Jesus Christ had died for them, as well as for others.

Nor do I mention you last, because I despise your souls; but because I

would have what I shall say, make the deeper impression upon your

hearts. O that you would seek the Lord to be your righteousness! Who

knows but he may be found of you? For in Jesus Christ there is neither

male nor female, bond nor free; even you may be the children of God,

if you believe in Jesus. Did you never read of the eunuch belonging to

the queen of Candace? A negro like yourselves. He believed. The Lord

was his righteousness. He was baptized. Do you also believe, and you

shall be saved. Christ Jesus is the same now as he was yesterday, and

will wash you in his own blood. Go home then, turn the words of the

text into a prayer, and entreat the Lord to be your righteousness.

Even so, come Lord Jesus, come quickly, into all our souls! Amen, Lord

Jesus, Amen and Amen!

The Righteousness of Christ, an Everlasting Righteousness

Daniel 9:24 -- "And to bring everlasting Righteousness."

On reading these words, I cannot help addressing you in the language

of the angels to the poor shepherds, who kept watch over their flocks

by night, "Behold, I bring you glad tidings of great joy," such

tidings, that if we have ears to hear, if we have eyes to see, and if

our hearts have indeed experienced the grace of God, must cause us to

cry out with the Virgin Mary, "My soul doth magnify the Lord, and my

spirit doth rejoice in God my Savior." The words which I have read to

you, are part of one of the most explicit revelations that was given

of Jesus Christ, before he made his public entrance into this our

world. It has been observed by some, and very properly too, that it is

one mark of the divine goodness to his creatures, that he is pleased

to let light come in gradually upon the natural world. If the sun from

midnight darkness, was immediately to shine forth in his full meridian

blaze, his great splendor would be apt to dazzle our eyes, and strike

us blind again: but God is pleased to make light come gradually in,

and by that means we are prepared to receive it. And as God is pleased

to deal with the natural, so he has dealt with the moral, with the

spiritual world. The Lord Jesus Christ did not appear in his full

glory all at once, but as the sun rises gradually, so did the Lord

Jesus, the Sun of righteousness, rise gradually upon men, with healing

under his wings. Hence it was, that our first parents had nothing to

fix their faith upon, but that first promise, "The seed of the woman

shall bruise the serpent's head." And in future ages, at sundry times,

and after divers manners, God was pleased to speak to our fathers by

the prophets, before he spake to us in these last days by his Son; and

the prophets that were more peculiarly dear to God, it should seem had

more peculiar and extraordinary revelations vouchsafed to them,

concerning Jesus Christ.

It is plain from the accounts we have in Scripture, that the Prophet

Daniel was one of these; he is stiled by the angel, not only a "man

that was beloved," but a "man that was greatly beloved," or as it is

in the margin of your bibles, "he was a man of desires," of large and

extensive desires to promote the glory of God; he was a desirable man,

a man that did much good in his generation, and therefore his life was

much to be desired by those who loved God. The words which I have

chosen for the subject of our present meditation, contain part of a

revelation made to this man. If you look back to the beginning of this

chapter, you will find how the good man was employed, when God was

pleased to give him this revelation; verse 2, "In the first year of

Darius's reign, I Daniel understood by books the number of the years,

whereof the word of the Lord came to Jeremiah the prophet, that he

would accomplish seventy years in the desolations of Jerusalem."

Daniel was a great man, and withal a good man; great as he was, it

seems he was not above reading his Bible; he made the Bible his

constant study; for it is the Bible we are to understand by what is

here termed books, and elsewhere, the scriptures of truth. He found,

that the time for God's people being delivered from the captivity, was

now at hand. Well, one would have thought, that therefore Daniel

needed not to pray; but this, instead of retarding, quickened him in

his prayers: and therefore we are told in the third verse, "I set my

face unto the Lord God, to seek by prayer and supplications, with

fasting and sackcloth, and ashes." It is beautifully expressed: "he

set his face," as though he was resolved never to let his eye go off

God, till God was pleased to give him an answer; he was resolved,

Jacob-like, to wrestle with the Lord God, until God should be pleased

to give him the desired blessing. We are told in the fourth verse,

that "he prayed unto the Lord, and made confession," not only of his

own sins, but the sins of his people. And when ye retire hence to your

houses, before ye go to bed, I would recommend to you the reading of

this prayer; every word of it bespeaks his exceeding concern for the

public good. It would take me up too much time, was I to make such

observations as indeed the prayer deserved; to bring you sooner to the

words of the text, let us go forward to the twentieth verse, and there

you will find the success that Daniel met with, when praying. Says he,

"And whiles I [was] speaking, and praying, and confessing my sin and

the sin of my people Israel, and presenting my supplication before the

Lord my God for the holy mountain of my God; Yea, whiles I [was]

speaking in prayer, even the man Gabriel, whom I had seen in the

vision at the beginning, being caused to fly swiftly, touched me about

the time of the evening oblation. The manner in which Daniel expressed

himself, is very emphatical: "While I was speaking in prayer;"

implying, that God suffers us, when we draw near to him by faith in

prayer, to lay all our complaints before him; he suffers us to speak

unto, and talk with him, as a man talketh with his friend. Daniel at

this time too was making confession one part of his prayer; for we are

never, never in a better frame to receive answers from above, than

when we are humbling ourselves before the Lord. He was not only

confessing his own sins, but he was confessing the sins of his people;

he was praying for those, who perhaps seldom prayed for themselves;

"while I was speaking in prayer, the man Gabriel:" which word, by

interpretation, signifies the strength of God; a very proper name,

says Bishop Hall, for that angel who was to come and bring the news to

the world, of the God of strength, the Lord Jesus Christ. This angel

is here represented as flying, and as flying swiftly; to show us how

willing, how unspeakably willing those blessed spirits are, to bring

good news to men. And it is upon this account, I suppose, that we are

taught by our Lord to pray, "that God's will may be done by us on

earth, as it is done in heaven," that we may imitate a little of that

alacrity and vigor, which angels employ, when they are sent on errands

for God.

Well, here is not only mention made of the angel's flying swiftly, but

there is mention made of the time that he came; "He came and touched

me, about the time of the evening oblations," that is, about three

o'clock in the afternoon; at this time there was a sacrifice made to

God, and this sacrifice was in a peculiar manner a type of the Lord

Jesus, who in the evening of the world was to become a sacrifice for

sinners. We are told in the 22nd verse, what message this angel

delivered, "He informed me, and talked with me, and said, O Daniel, I

am now come forth to give thee skill and understanding; at the

beginning of thy supplication, the commandment came forth, and I am

come to show thee, for thou art greatly beloved, therefore understand

the matter, and consider the vision." This passage, with such like

passages of scripture, hath often comforted my soul, and may comfort

the hearts of all God's people. There are a great many of you,

perhaps, have prayed, and prayed again to God, and probably you do not

find any answer given you: you pray for an enlarged heart, you pray

for comfort, you pray for deliverance; God is pleased to withhold it

for a while; then the devil strikes in, and says, God has shut out

your prayers, God will never hear, God will never regard you,

therefore pray no more. But, my dear friends, this is a mistake; a

thousand years are with God as one day; and the Lord Jesus had bid us,

"to pray always, and not faint." You may have had your prayers heard,

the very moment they went out of your lips, though it may not please

your God, (and it may not be proper for you) to let you know that they

are heard. "At the beginning of thy supplication, the commandment went

forth;" and this very angel some hundred years after, told Zecharias,

that his prayer was heard;" a prayer for what? A prayer for a child:

it could not be supposed that at the very time Zecharias was praying

for a child; but his prayer he had put up forty years before, God was

pleased to answer so long afterwards.

But to proceed with Gabriel's declaration, ver. 24, Seventy years are

determined upon thy people, and upon thy holy city, to finish

transgression, to make an end of sins, and to make reconciliation for

iniquity, and to bring in everlasting righteousness." I do not intend

to trouble you about the critical exposition of these seventy weeks;

commentators are divided exceedingly upon this subject; some of them

explain them one way, and some another, and perhaps we shall never

know till the day of judgment, till the glorious day spoken of in the

New Testament, which are right. My intention is to dwell upon this

particular part of the angel's message, that some one person was to do

something unspeakable for God's people, even "to bring in an

everlasting righteousness."

If you want to know who was the person that was to do this, look to

the 26th verse, and you will find the person mentioned, the Lord Jesus

Christ: "after threescore and two weeks shall the Messiah be cut off,

but not for himself:" he is the person spoken of, he was "to put an

end to sin, to make reconciliation for iniquity, and to bring in

everlasting righteousness."

From these important words, I shall endeavor,

First, To show you what we are to understand by the word,

"Righteousness."

Secondly, I shall endeavor to show you, upon what account it lay that

the righteousness mentioned in the text, is called an "everlasting

righteousness."

Thirdly, I shall show, what we are to understand by "bringing it in."

And,

Then speak a word to saints and sinners. And while I am speaking to

your ears, may God, for the Lord Jesus Christ's sake, speak to your

hearts!

First, To explain what we are to understand by the word,

"righteousness." If I was to ask some people what we are to understand

by the word, righteousness; if the person was an Arminian, or an enemy

to the doctrine of free grace, he would answer me, it signifies what

we commonly call moral honesty, or doing justice between man and man.

And, indeed, in various passages of scripture, the word righteousness

has no other meaning, at least, it bears that meaning. I suppose, we

are to understand it in this sense, when we are told, that Paul,

preaching before Felix, "reasoned of temperance, of righteousness, and

of a judgment to come." Felix had been a very unrighteous and unjust

man, and therefore, to convince him of his wickedness, to alarm his

conscience, to put him upon seeking help in the Lord Jesus, Paul

preached not only of temperance, (for Felix had been a very

intemperate man) but he preached to him of righteousness, of the

necessity of doing justice because he had been an unjust man; and he

puts before him the judgment to come, in order to make him fly to

Jesus Christ for deliverance from the bad consequences of that

judgment; and there are other places of scripture, where the word

righteousness may be understood in this sense.

It likewise signifies inward holiness, wrought in us by the blessed

Spirit of God. But, I believe, the word righteousness in my text

signifies, what, I trust most, I should be glad if I could say, all

who attend this night, will be glad to hear of: What is that? It is

what all reformed divines, that have clear heads and clean hearts,

call an imputed righteousness, or the righteousness of the Lord Jesus

Christ to be imputed to poor sinners upon their believing: and, if you

ask me, what I mean by an imputed righteousness, not to shoot over you

heads, but rather, if God shall be pleased to make me, to reach your

hearts, I will tell you by the word "righteousness," I understand all

that Christ hat done, and all that Christ hath suffered: or, to make

use of the term generally made use of by sound divines, "Christ's

active, and Christ's passive obedience;" put those two together, and

they make up the righteousness of the Lord Jesus Christ. My dear

friends, thus stood the case between God and man: at first God made

man upright. Moses gives us a short, but never was so full a

description of the origin and nature of man given by any other but

himself. "In the image of God made he man, says the sacred historian,

being inspired by the Spirit of God. God said, and it was done; God

commanded, and the world arose before him; "Let there be light," and

instantaneously behold light appeared: but when that lovely, that

divine, that blessed creature Man, the Lord of the creation, God's

vicegerent was to be made; God calls a council, and says, "Let us make

man after our own image." Now, this image is to be understood, no

doubt, in respect of man's soul; for God being no corporeal substance,

man could not be made after his image that way. Well, in this

condition God made man. Adam stood as our representative. Adam and Eve

had but one name originally, "God made man, and called their name

Adam. God left Adam to his own free will; he was pleased to enter into

a covenant with him, which, indeed, is an amazing instance of God's

condescension. God might have ordered man to do so and so, and not

made him any promise of a reward: but the great Creator was pleased to

promise him, that if he performed an unsinning obedience, if he

abstained from eating a particular tree, that he and his posterity

should live forever; but if he broke that command, in the day that he

ate thereof, he and all his prosperity were to die. Now, I verily

believe, had you and I been there present, however some people may

object against God's severity, in imputing Adam's sin to us; yet I

believe, if you and I, and all the world had been present, we should

have heartily come into this agreement. Supposing God had called the

whole creation together, and had said, "Ye, my creatures, I have made

here a man after my own image, I have breathed into him the breath of

life, I have caused him to become a living soul, I have filled him

with righteousness and true holiness; he has not the least propensity

to sin, only he is a fallible and mutable creature; all that I desire

of this man is, that he abstain from yonder tree; I have given to him

all the trees of the garden, I have made him, and planted for him a

garden with mine own right hand, I desire he may abstain from plucking

yonder fruit! Will ye stand or fall by this m an, will ye let him be

your representative, will ye be content that his obedience or

disobedience be imputed to you?" If we had been all there, every one

of us would have said, "Lord God, we will let him be our

representative;" the terms were so easy, the improbability of his

falling was so exceeding great; that I believe every one of us should

have all put our hand to the covenant. And supposing us alive, and

that we had agreed to that covenant, who is that man or woman that

could find fault with God's imputing Adam's sin to us. Well, my

friends, God made man in this condition; the devil envied his

happiness; it is supposed by some, that man was made to supply the

places of the fallen angels. But the devil envied man, and had leave

to tempt him; Eve soon reached out her hand and plucked of the

forbidden fruit, and afterwards Adam transgressed also; and from that

very moment, to make use of Mr. Beston's words, "Man's name was

Ichabod," the glory of the Lord departed from him. Adam and Eve then

fell; you, and I, and all their posterity (whom they represented) fell

in them. Mankind had but one neck; and God might have served mankind,

as Caligula would have served Rome, according to his own words, "I

wish it had but one neck, and I would cut it off with one blow." God,

if he pleased, might have sent us all to hell. Here Calvin represents

God's attributes as struggling one with another; Justice saying to

God, seeing Justice had framed the sanction, "Is the law broken, damn

the offender, and send him to hell." The mercy of God, his darling

attribute, cries out, "Spare him, spare him." The wisdom of God

contrives a way, that justice might be satisfied, and yet mercy be

triumphant still. How was that? The Lord Jesus interposes, the

days-man, the dear Redeemer! He saw God wielding his flaming sword,

and his hand taking hold of vengeance; the Lord Jesus Christ saw the

sword ready to be sheathed in the blood of the offender; when no eye

could pity, when no angel or archangel could rescue, just as God was,

as it were, about to give the fatal blow, just as the knife was put to

the throat of the offender, the Son of God, the eternal Logos, says,

"Father, spare the sinner; let him not die; Father, Father, O hold thy

hand, withdraw thy sword, for I come to do thy will; man has broken

thy law, and violated thy covenant: I do not deny but man deserves to

be damned forever; but, Father, what Adam could not do, it thou wilt

prepare me a body, I in the fullness of time will go, and die for him;

he has broken thy law, but I will go and keep it, that thy law may be

honored; I will give a perfect unsinning obedience to all thy

commandments; and that thou mayst justify ungodly creatures, I will

not only go down and obey thy law, but I will go down and bleed; I

will go down and die: here I am; I will step in between thee and

sinners, and be glad to have thy sword sheathed in my heart's blood

for them."

In the fullness of time descends the eternal Logos, "In the fullness

of time God sent forth his Son made of a woman, made under the law, to

redeem them that are under the law from the curse of it, being made a

curse for us." The Lord Jesus Christ being clothed in human nature,

fulfilled all righteousness; he submitted to every institution of God,

and was pleased to obey the whole moral law; and afterwards, O can we

think of it, O can you hear of it, without a heart leaping with joy,

at last the Lord Jesus bled and died! And when he was just expiring,

just as he was about to bow down his head, and give up the ghost, what

do ye think he said? He said, "It is finished!" As much as to say,

"Now the arduous work, the difficult task I had undertaken, blessed be

God, is not completely over; all the demands of the law are finished;

now God's justice is satisfied; now a new and living way is opened by

my blood to the holiest of all for poor sinners."

So that when Christ's righteousness is here spoken of, we are to

understand "Christ's obedience and death," all that Christ has done,

and all that Christ has suffered for an elect world, for all that will

believe on him. And blessed be God for this righteousness! Blessed be

God for the epithet which in the text is put to this righteousness; it

might be called a blessed righteousness, it might be called a glorious

righteousness, it might be called an invaluable righteousness; but the

angel calls it an everlasting righteousness: God give you to take the

comfort of it!

Secondly, I am to show, on what account, this righteousness is here

called an everlasting righteousness; and pray why do you think is

Christ's righteousness called an everlasting righteousness?

I suppose it is called an everlasting righteousness,

First, Because Christ's righteousness was intended by the great God to

extend to mankind even from eternity. All of you know, that old love

is the best love. When we have an old acquaintance, a friend, that has

loved us for many years, indeed that love is sweet: though we may love

new friends, yet when an old friend and a new friend meet together, we

may say, that the old is better. Now this should endear God to us, to

think that from all the ages of eternity God had thoughts of you; God

intended the Lord Jesus Christ to save your souls and mine: hence it

is, that God, to endear Jeremiah to him, tells him, I have love thee

with an everlasting love. Hence it is, that the Lord Jesus when he

calls his elect people up to heaven, says, "Come, ye blessed of my

Father;" what follows? "receive the kingdom prepared for you;" how

long? "from the foundation of the world." All that we receive in time;

all the streams that come to our souls, are but so many steams flowing

from that inexhaustible fountain, God's electing, God' s sovereign,

God' s distinguishing, God's everlasting love; and, therefore, the

righteousness of Jesus Christ may properly be called an everlasting

righteousness, because God intended it from everlasting.

Secondly, It is called an everlasting righteousness, because the

efficacy of Christ's death took place immediately upon Adam's fall.

Christianity, in one sense, is as old as the creation. Great Professor

Franck, of Germany, says, "That Christ is the sum and substance of all

righteousness." Mr. Henry observes, "That the Lord Jesus Christ is the

treasure hid in the field of the Old Testament, under the types and

shadows of the Mosaic dispensation." We have the Sun of Righteousness

shining in his full meridian in the New Testament dispensation." We

have the Sun of Righteousness shining in his full meridian in the New

Testament dispensation. Now the righteousness of Jesus Christ, may be

called an everlasting righteousness, because all the saints that have

been saved, or that ever will be saved, are all saved by the

righteousness of Christ. A great many censorious people are mighty

inquisitive to know, what will become of the heathens, that never

heard of Jesus Christ. I would say to such persons, as the Lord Jesus

Christ did to another curious inquirer, "What is that to thee? Follow

thou me." Pray, for what should you and I trouble ourselves about the

heathens? Are not we heathens? It is too true, that we have too much

of a heathens temper and practice with us. But why should we lost our

time in inquiring about what will become of the heathen, and not

rather inquire what will become of our own souls? We may be sure God

will deal with heathens according to their light: if he has given them

no revelation, they will not be judged by a revelation; if they have

not had a law, they will be judged without law. But as for the Jews

and Gentiles, who have the gospel revealed to them, however Deists may

argue contrary to it; however they may set up reason in opposition to

divine revelation; we may be sure none were ever saved, or will be

saved, but by the righteousness of Christ. It was through faith in

him, that Abel was saved; it was through the sacrifice of Jesus

Christ, that Abraham was accepted, and that all the prophets of old

were accepted; and there is none other name given under heaven,

whereby we can be saved, but that of Christ. And therefore, since

persons under the law, and under the gospel, are to be saved only

through Christ; therefore, Christ's righteousness may properly be

called an everlasting righteousness. But this is not all.

Thirdly, The righteousness of Jesus Christ, is not only to be called

an everlasting righteousness, because that all persons under the law

and all persons under the gospel, are saved by it; but because the

efficacy thereof, blessed be God for it! Is to continue till time

shall be no more. Blessed be God for Jesus Christ! The efficacy of

whose blood, death, and atonement, is as great and as effectual now to

the salvation of poor sinners, as when he bowed his blessed head, and

gave up the ghost: "Jesus Christ is the same yesterday, today, and

forever;" and whosoever believes on him, now, whosoever comes to, and

accepts of him, shall now see his power, shall taste of his grace, and

shall be actually saved by him, the save as if he had been in company

with those who saw him expiring.

Fourthly, Christ's righteousness may be called an everlasting

righteousness, because the benefit of it is to endure to everlasting

life. Indeed, some people tell us, that a person may be in Christ

today, and go to the devil tomorrow: but, blessed be God, ye have not

so learned Christ! No, my dear friends, thanks be to God for that

divine text, "There is now no condemnation to them that are in Christ

Jesus." Though God's people may fall foully; and though many are full

of doubts and fears, and say, "One day I shall fall by the hands of

Saul;" however your poor souls may be harassed, yet no wicked devil,

nor your own depraved heart, shall be able to separate you from the

love of God: God has loved you, God has fixed his heart upon you, and

having loved his own, he loves them unto the end. The Lord of life and

of glory, the blessed Jesus, will never cease loving you, till he hath

loved and brought you to heaven; when he will rejoice, and say,

"Behold me, O my Father, and the dear children that thou hast given

me; thou gavest them me; thine they were, I have bought them with my

blood, I have won them with my sword and with my bow, and I now will

wear them as so many jewels of my crown." Therefore, Jesus Christ's

righteousness may be called an everlasting righteousness, because

those who once take hold of, and are interested in it, shall be saved

everlastingly by Christ: "It is God that justifies us, (says St. Paul)

who is he that condemneth? It is Christ that died, yea rather that is

risen again." He gives devils the challenge, "O death, where is thy

sting, O grave, where is thy victory? Who shall separate us from the

love of God? I am persuaded that neither death nor life, neither

principalities nor powers, nor any other creature, shall ever be able

to separate us from the love of God, which is in Christ Jesus our

Lord." Those whom God justifies, he also glorifies. And because Christ

lives, blessed be God, we shall live also. I know not what you may

say; but though I trust I have felt the grace of Christ every day for

fresh strength as if I had never believed before: and if I was to

depend upon my own faithfulness, and not the faithfulness of the Son

of God, I am sure I should soon desert the Lord Jesus Christ. But

glory be to God, he is faithful that hath promised! Glory be to God,

our salvation depends not upon our own free will, but upon God's free

grace! Here is a sure bottom; the believer may build upon it; let the

storms blow as long and as high as they please, they may make the poor

creature tremble, but blessed be God, they never shall be able to take

him off the foundation; though they may shake him, they shall only

shake off his corruption: and I believe all that fear God, will be

glad to part with it. On all these accounts, Christ's righteousness

may be called an everlasting righteousness.

III. It is said, in my text, that Jesus was to bring it in. What are

we to understand by his bringing it in? Our Lord's promulgating and

proclaiming it to the world. Indeed, it was brought in under the law,

but then it was brought in under types and shadows, and most of the

Jews looked no further. But Jesus Christ brought life and immortality

to light by the gospel. The light of Moses was only twilight; the

light of the gospel, is like the sun at noon-day, shining in his full

meridian. Therefore, Jesus Christ may be said to bring in this

everlasting righteousness, because he proclaimed it to the world, and

commanded it to be preached, that God sent his Son into the world,

that the world through him might be saved.

Again, The Lord Jesus Christ brought in this righteousness, as he

wrought it out for sinners upon the cross. Some Antinomians, for want

of a proper distinction, run into a grievous error, telling us,

Because God intended to justify by the righteousness of Jesus Christ,

therefore man is justified from all eternity: which is absurd: a

person cannot be justified, till he is actually existing; therefore,

though man is justified, as it lies in God's mind from all eternity,

yet it was not actually brought in till the Lord Jesus Christ

pronounced those blessed words, "It is finished;" the grand

consummation! Then Jesus brought it in. A new and a living way was to

be opened to the Holy of Holies, for poor sinners, by the blood of

Christ. But I do not think that the expression, brought in, is to be

limited to this sense, though I suppose it is the primary one; it

implies not only Christ's bringing it into the world, as promulgating,

and having it written in the word of God, and as having wrought it out

for sinners in his life, and on the cross; but he brings it in, in a

manner, which, I pray God may take place this night; I mean, bringing

it, by his blessed Spirit, into poor believers hearts. All that Christ

hath done, all that Christ hat suffered, all Christ's active

obedience, all Christ's passive obedience, will do us no good, unless

by the Spirit of God, it is brought into our souls. As one expresses

it, "An unapplied Christ is no Christ at all." To hear of a Christ

dying for sinners, will only increase your damnation, will only sink

you deeper into hell, unless we have ground to say, by a work of grace

wrought in our hearts, that the Lord Jesus hath brought this home to

us. Hence it is, that the Apostle, speaking of Christ, says, "Who love

me, and gave himself for me." O that dear, that great, that little,

but important word, me. Happy they, who can adopt the Apostle's

language! Happy they that can apply it to their own heart; and when

they hear that Christ has brought in an everlasting righteousness, can

say, Blessed be God, it is brought in by the blessed Spirit to my

soul!

Are there any here that can go along with me on this doctrine? But why

do I ask this question, when preaching to numbers, who, I hope, have

tasted of the grace of God long ago? I do not know, I cannot

distinguish you; you are just like other people, as to your looks and

habits; but if I do not, and if your neighbors cannot know you, that

great God, in whose presence you are, knows you; He, before whose

tribunal we are shortly to appear, knows you. If Christ Jesus hath

brought his everlasting righteousness into your heart; if it is

applied by the Spirit of God to your soul, what shall I say to you? I

will say as the Angel to John, "Come up hither," thou child of God!

Come up hither, thou son, thou daughter of Abraham! Come and join with

me, in calling upon angels and archangels, in calling upon the spirits

of just men made perfect, to help thee to praise that loving Redeemer,

that has brought in an everlasting righteousness. O was ever love like

this! When Abraham was about to offer up his son, God said, "Now I

know that thou lovest me, since thou hast not withheld thy son, thine

only son from me." Now may each child of God say, "Now, O God, I know

that thou hast loved me, since thou hast not withheld thy Son, thy

dear Son, the Lord Jesus Christ, from dying for me." If thou hast got

Christ brought into thy soul by faith, O look forward, look towards a

happy eternity; O look towards those everlasting mansions, into which

God will bring thee after death. My dear friends, I could say much

from this text to comfort God's people: But

I must address myself to you, poor souls, who cannot say, that this

righteousness has been brought home to your souls; but if it was never

brought home before, may God, for the Lord Jesus Christ's sake, bring

it home now! Are any of you depending upon a righteousness of your

own? Do any of you here, think to save yourselves by your own doings?

I say to you, as the Apostle said to one that offered money for a

power to confer the gift of the Holy Ghost, your righteousness shall

perish with you. Poor miserable creatures! What is there in your

tears? What in your prayers? What in your performances, to appease the

wrath of an angry God? Away from the trees of the garden; come, ye

guilty wretches, come as poor, lost, undone, and wretched creatures,

and accept of a better righteousness than your own. As I said before,

so I tell you again, the righteousness of Jesus Christ is an

everlasting righteousness: it is wrought out for the very chief of

sinners. Ho, every one that thirsteth, let him come and drink of this

water of life freely. Are any of you wounded by sin? Do any of you

feel you have no righteousness of your own? Are any of you perishing

for hunger? Are any of you afraid ye will perish forever? Come, dear

souls, in all your rags; come, thou poor man; come, thou poor,

distressed woman; you, who think God will never forgive you, and that

your sins are too great to be forgiven; come, thou doubting creature,

who art afraid thou wilt never get comfort; arise, take comfort, the

Lord Jesus Christ, the Lord of life, the Lord of glory, calls for

thee: through his righteousness there is hope for the chief of

sinners, for the worst of creatures. What if thou hadst committed all

the sins in the world? What if thou hadst committed the sins of a

thousand, what if thou hadst committed the sins of a million of

worlds? Christ's righteousness will cover, the blood of the Lord Jesus

Christ will cleanse, thee from the guilt of them all. O let not one

poor soul stand at a distance from the Savior. My dear friends, could

my voice hold out, was my strength equal to my will, I would wrestle

with you; I would strive with arguments, till you came and washed in

this blood of the Lamb; till you came and accepted of this everlasting

righteousness. O come, come! Now, since it is brought into the world

by Christ, so in the name, in the strength, and by the assistance of

the great God, I bring it now to the pulpit; I now offer this

righteousness, this free, this imputed, this everlasting righteousness

to all poor sinners that will accept of it. For God's sake accept it

this night: you do not know but ye may die before tomorrow. How do he

know, but while I am speaking, a fit of the apoplexy may seize, and

death arrest you? O my dear friends, where can ye go? Where will ye

appear? How will ye stand before an angry God, without the

righteousness of the Lord Jesus Christ put upon your souls? Can ye

stand in your own rags? Will ye dare to appear before a

heart-searching God, without the apparel of your elder brother? If ye

do, I know your doom: Christ will frown you into hell: "Depart,

depart, ye cursed, into everlasting fire," shall be your portion.

Think, I pray you, therefore, on these things; go home, go home, go

home, pray over the text, and say, "Lord God, thou hast brought an

everlasting righteousness into the world by the Lord Jesus Christ; by

the blessed Spirit bring it into my heart!" then, die when ye will, ye

are safe; if it be tomorrow, ye shall be immediately translated into

the presence of the everlasting God: that will be sweet! Happy they

who have got this robe on; happy they that can say, "My God hath loved

me, and I shall be loved by him with an everlasting love!" That every

one of you may be able to say so, may God grant, for the sake of Jesus

Christ, the dear Redeemer; to whom be glory for ever. Amen.

The Observation of the Birth of Christ, the Duty of All Christians; Or the

True Way of Keeping Christmas

Matthew 1:21 -- "And she shall bring forth a Son, and then shalt call

his Name Jesus: For he shall save his People from their Sins."

The celebration of the birth of Christ hath been esteemed a duty by

most who profess Christianity. When we consider the condescension and

love of the Lord Jesus Christ, in submitting to be born of a virgin, a

poor sinful creature; and especially as he knew how he was to be

treated in this world; that he was to be despised, scoffed at, and at

last to die a painful, shameful, and ignominious death; that he should

be treated as though he was the off-scouring of all mankind; used, not

like the son of man, and, therefore, not at all like the Son of God;

the consideration of these things should make us to admire the love of

the Lord Jesus Christ, who was so willing to offer himself as a ransom

for the sins of the people, that when the fullness of time was come,

Christ came, made of a woman, made under the law: he came according to

the eternal counsel of the Father; he came, not in glory or in

splendor, not like him who brought all salvation with him: no, he was

born in a stable, and laid in a manger; oxen were his companions. O

amazing condescension of the Lord Jesus Christ, to stoop to such low

and poor things for our sake. What love is this, what great and

wonderful love was here, that the Son of God should come into our

world in so mean a condition, to deliver us from the sin and misery in

which we were involved by our fall in our first parents! And as all

that proceeded from the springs must be muddy, because the fountain

was so, the Lord Jesus Christ came to take our natures upon him, to

die a shameful, a painful, and an accursed death for our sakes; he

died for our sins, and to bring us to God: he cleansed us by his blood

from the guilt of sin, he satisfied for our imperfections; and now, my

brethren, we have access unto him with boldness; he is a mediator

between us and his offended Father.

Therefore, if we do but consider into what state, and at how great a

distance from God we are fallen; how vile our natures were; what a

depravity, and how incapable to restore that image of God to our

souls, which we lost in our first parents: when I consider these

things, my brethren, and that the Lord Jesus Christ came to restore us

to that favor with God which we had lost, and that Christ not only

came down with an intent to do it, but actually accomplished all that

was in his heart towards us; that he raised and brought us into favor

with God, that we might find kindness and mercy in his sight; surely

this calls for some return of thanks on our part to our dear Redeemer,

for this love and kindness to our souls. How just would it have been

of him, to have left us in that deplorable state wherein we, by our

guilt, had involved ourselves? For God could not, nor can receive any

additional good by our salvation; but it was love, mere love; it was

free love that brought the Lord Jesus Christ into our world about 1700

years ago. What, shall we not remember the birth of our Jesus? Shall

we yearly celebrate the birth of our temporal king, and shall that of

the King of kings be quite forgotten? Shall that only, which ought to

be had chiefly in remembrance, be quite forgotten? God forbid! No, my

dear brethren, let us celebrate and keep this festival of our church,

with joy in our hearts: let the birth of a Redeemer, which redeemed us

from sin, from wrath, from death, from hell, be always remembered; may

this Savior's love never be forgotten! But may we sing forth all his

love and glory as long as life shall last here, and through an endless

eternity in the world above! May we chant forth the wonders of

redeeming love, and the riches of free grace, amidst angels and

archangels, cherubim and seraphim, without intermission, for ever and

ever! And as, my brethren, the time for keeping this festival is

approaching, let us consider our duty in the true observation thereof,

of the right way for the glory of God, and the good of immortal souls,

to celebrate the birth of our Lord Jesus Christ; an event which ought

to be had in eternal remembrance.

It is my design to lay down rules for the true keeping of that time of

Christmas, which is now approaching.

I. I shall show you when you may be said, not to observe this festival

aright.

II. I shall show you, when your observation and celebrating of this

festival is done according to the glory of God, and to the true manner

of keeping of it.

III. Shall conclude with an exhortation to all of you, high and low,

rich and poor, one with another, to have a regard to your behavior at

all times, but more especially, my dear brethren, on this solemn

occasion.

I. My brethren, I am to show when your celebration of this festival is

not of the right kind.

And First, you do not celebrate this aright, when you spend most of

your time in cards, dice, or gaming of any sort.

This is a season, for which there is no more allowance for wasting of

your precious time in those unlawful entertainments, than any other.

Persons are apt to flatter themselves that they are free and at

liberty to spend whole evenings now at cards, at dice, or any

diversion whatsoever, to pass away, as they call it, a tedious

evening. They can do any thing now to pass away that, which is

hastening as fast as thought: time is always upon the wing; it is no

sooner present but it is past, and no sooner come but it is gone. And

have we so much to do, and so little time to do it in, and yet

complain of time lying heavy upon our hands? Have we not the devil and

the beast to get our of our souls? Are not our natures to be changed,

our corruptions to be subdued, our wills to be brought over to God, or

hard hearts to be softened, all old things to be done away, and all

things to become new in our souls? Is there not all this to be done?

And yet we have too much time upon our hands! It is well, that instead

of having too much time, it be not found that we have got too little,

when we come to die: then we shall wish, my brethren, that we had made

more account of our time, that we had improved it for the glory of

God, and the welfare of our immortal souls.

Good God! How amazing is the consideration, that many can go to church

in the morning, and take the Sacrament, and come home and spend the

afternoon and evening in cards. Is this, my brethren, discerning the

Lord's body? Is this taking the sacrament according to its

institution? Is not this a pollution thereof, and making the blood of

the covenant an unholy thing.

Therefore, those of you who have made this your practice in times

past, let me beseech you, in the bowels of mercy, not to do so any

more; for, indeed, it is earthly, it is sensual, it is devilish.

Consider what is said of those who eat and drink at the Lord's table

unworthily, that they eat and drink their own damnation: And can they,

my brethren, be said to eat and drink any otherwise, who no sooner go

from the table of the Lord, but run to the diversions of the devil?

Indeed this is exceeding sinful, and displeasing unto the Lord; then

forbear those diversions which are so evil in themselves: O be not

found in those exercises, and in that pleasure, which you would not be

found in when you come to die. Thus, my brethren, you se it is not a

right celebration of the birth of the Lord Jesus, to spend it in

cards, dice, or any other diversions, which proceed so directly from

the devil, and are destructive to all true goodness.

Secondly, They cannot be said truly to celebrate this time, who spend

their time in eating and drinking to excess.

This is a season when persons are apt to indulge themselves in all

manner of luxury: iniquity now abounds apace; nothing is scarcely to

be seen but things of the greatest extravagance imaginable; not only

for the necessities of the body, but to pamper it in lust, to feed its

vices, to make it go on in sin, to be a means for gratifying our

carnal appetite; and this is a means to make us forget the Lord of

glory. This makes us only fit to do such drudgery, as the devil shall

set us about; this is only preparing to run wheresoever the devil

sends: this, instead of denying ourselves, is indulging ourselves,

this is not, nor cannot be called, a celebration of the birth of our

Lord Jesus Christ, when we are making ourselves worst than the beasts

that perish.

I am not speaking against eating and drinking of the good things of

life, but against the eating and drinking of them to excess, because,

thus they unqualify us for the service of God; and to our

fellow-creatures they make us unsociable, and may occasion us to be

guilty of saying and acting those things, which we should be ashamed

to think of, if we had only ate or drank with moderation.

Therefore, my dear brethren, let me beseech you to set a watch over

yourselves; be careful that you do not run into that company which may

tempt you to evil, for would a man run himself into danger on purpose?

Would a man enter himself into that company, where, before he goes, he

knows he shall be exposed to great temptations; and therefore, if you

have any reason to think that the company you are going into will be a

temptation, I beseech you, by the mercies of God in Christ Jesus, that

you would not run into it.

How can you say, "Lead us not into temptation," when you are resolved

to lead yourselves into it, by running into the occasions of sins. You

are commanded to keep from the appearance of evil; and do you do that,

by running into the place and company where it is like to be

committed? No, this is so far from avoiding, and shunning it, that it

is a plain proof to the contrary; therefore, if you are for observing

this time, this festival of our church, let it not be done by running

to excess; for you plainly see, that those who are guilty thereof,

cannot be said properly to celebrate it.

Thirdly, Nor can they, my brethren, be said to keep, or rightly

observe the commemoration of the birth of our Redeemer, the Lord Jesus

Christ, who neglect their worldly callings to follow pleasures and

diversions.

Alas! many, instead of keeping this time as it ought to be, run into

sin with greediness; instead of devoting their time to the Lord, it is

only devoted to the devil and their own lusts. How many who thus

mispend their time, at this season, lay by the work of their callings

for a considerable time, with no other view, but to follow earthly,

sensual, and devilish pleasures. If they should go to hear a sermon,

or to a society, my brethren, the mouths of all the Pharisees at once

are open against them, that they are not only a going to be ruined

themselves, but are going to ruin their families too; they think it

needless to make so much ado; this is being righteous over-much; but

you may be as wicked as you please, and they will not cry out;

however, when you are wicked over-much, by serving the devil and your

own pleasures for a week or a month together, then, my brethren, with

them you are only taking a little recreation, spending your time in

innocent diversions; no one cries out against you, there is no outcry

that you are going to be ruined. Again, if you give never so small a

matter among the poor people of God for their relief, then you are

robbing your families, then you are going to turn madmen! And in a few

days will be to methodistically mad, that you are not fit for a polite

gentleman's conversation; but if you spend one hundred times the money

in playhouses, &c. on your lusts and pleasures, then you are liked and

esteemed as a good friend and companion; but, my dear brethren, these

good companions in the world's account, are never so in the Lord Jesus

Christ's. You cannot serve God and mammon; you must either lost your

lusts, your pleasures, and your delights, or you cannot expect to find

favor with God; for indeed, and indeed, the ways that too many follow

at this time, are sinful, yea, they are exceeding sinful. You see they

cannot be said to celebrate this holy time, who thus mispend their

precious time to the neglect of their families; such are destroying

themselves with a witness.

Thus, my dear brethren, I have shown you who they are who do not

observe this holy festival.

II. I come now, in the second place, to show you, who they are who do

rightly observe, and truly celebrate the birth of our Redeemer.

And I shall show you who they are in two particulars, directly

opposite to the others; and then, my brethren, take your choice: you

must choose the one or the other, there is no medium, you must either

serve the Lord or Baal; and, therefore, my dear brethren, let me beg

of you to consider,

First, That those spend their time aright, and truly observe this

festival, who spend their hours in reading, praying, and religious

conversation.

What can we do to employ our time to a more noble purpose, than

reading of what our dear Redeemer has done and suffered; to read, that

the King of kings, and the Lord of lords, came from his throne and

took upon him the form of the meanest of his servants; and what great

things he underwent. This, this is an history worth reading, this is

worth employing our time about: and surely, when we read of the

sufferings of our Savior, it should excite us to prayer, that we might

have an interest in the Lord Jesus Christ; that the blood which he

spilt upon mount Calvary, and his death and crucifixion, might make an

atonement for our sins, that we might be made holy; that we might be

enabled to put off the old man with his deeds, and put on the new man,

even the Lord Jesus Christ; that we may throw away the heavy yoke of

sin, and put on the yoke of the Lord Jesus Christ. Indeed, my

brethren, these things call for prayer, and for earnest prayer too;

and O do be earnest with God, that you may have an interest in this

Redeemer, and that you may put on his righteousness, so that you may

not come before him in your filthy rags, nor be found not having on

the wedding garment. O do not, I beseech you, trust unto yourselves

for justification; you cannot, indeed, you cannot be justified by the

works of the law. I entreat that your time may be thus spent; and if

you are in company, let your time be spent in that conversation which

profiteth: let it not be about your dressing, your plays, your

profits, or your worldly concerns, but let it be the wonders of

redeeming love: O tell, tell to each other, what great things the Lord

has done for your souls; declare unto one another, how you were

delivered from the hands of your common enemy, Satan, and how the Lord

has brought your feet from the clay, and has set them upon the rock of

ages, the Lord Jesus Christ; there, my brethren, is no slipping; other

conversation, by often repeating, you become fully acquainted with,

but of Christ there is always something new to raise your thoughts;

you can never want matter when the love of the Lord Jesus Chris is the

subject: then let Jesus be the subject, my brethren, of all your

conversation.

Let your time be spent on him: O this, this is an employ, which if you

belong to Jesus, will last you to all eternity. Let others enjoy their

cards, their dice, and gaming hours; do you, my brethren, let your

time be spent in reading, praying, and religious conversations. Which

will stand the trial best at the last day? Which do you think will

bring most comfort, most peace, in a dying hour? O live and spend your

time now, as you will wish to have done, when you come to die.

Secondly, Let the good things of life, you enjoy, be used with

moderation.

I am not, as the scoffers of this day tell you, against eating and

drinking the good things of life; no, my brethren, I am only against

their being used to an excess; therefore, let me beseech you to avoid

those great indiscretions, those sinful actions, which will give the

enemies of God room to blaspheme. Let me beseech you, to have a

regard, a particular regard to your behavior, at this time; for indeed

the eyes of all are upon you, and they would rejoice much to find any

reason to complain of you. They can say things against us without a

cause; and how would they rejoice if there was wherewith they might

blame us? Then they would triumph and rejoice indeed; and all your

little slips, my dear brethren, are, and would be charged upon me. O

at this time, when the eyes of so many are upon you, be upon your

guard; and if you use the good things of this life with moderation,

you do then celebrate this festival in the manner which the

institution calls for.

And instead of running into excess, let that money, which you might

expend to pamper your own bodies, be given to feed the poor; now, my

brethren, is the season, in which they commonly require relief; and

sure you cannot act more agreeable, either to the season, to the time,

or for the glory of God, than in relieving his poor distressed

servants. Therefore, if any of you have poor friends, or acquaintance,

who are in distress, I beseech you to assist them; and not only those

of your acquaintance, but the poor in general. O my dear brethren,

that will turn to a better account another day, than all you have

expended to please the lust of the flesh, the lust of the eye, or the

pride of life. Consider, Christ was always willing to relieve the

distressed; it is his command also; and can you better commemorate the

birth of your king, your Savior, the Lord Jesus Christ, than in

obeying one of his commands?

Do not, my dear brethren, be forgetful of the poor of the world;

consider, if providence has smiled upon you, and blessed you with

abundance of the things of this life, God calls for some returns of

gratitude from you; be ye mindful of the poor, and when you are so,

then you may be said to have a true regard for that time which is now

approaching; if you would truly observe this festival, let it be done

with moderation, and a regard to the poor of this world.

Thirdly, Let me beg of you not to alienate too much of your time from

the worldly business of this life, but have a proper regard thereunto,

and then you may be said rightly to observe this festival.

God allows none to be idle: in all ages business was commended; and

therefore do not think that any season will excuse us in our callings;

we are not, my brethren, to labor for the things of this life

inordinately, but we are to labor for them will all moderation: we are

not to neglect our callings; no, we are to regard those places and

stations of life, which God in his providence has thought convenient

for us; and therefore, when you neglect your business of the hurt of

your families, whatever pretense you thereby make for so doing, you

are guilty of sin; you are not acting according to the doctrine of the

gospel, but are breaking the commands of the Lord Jesus Christ, both

according to his word, and to his own practice.

At this festival, persons are apt to take a little more liberty than

usual; and if that time from our vocations is not prejudicial to

ourselves or families, and is spent in the service of God, and the

good of immortal souls, then I do not thing it sinful; but there is

too much reason to fear, that the time spent upon our own lusts, and

then it is exceeding sinful, it is against our own souls, and it is

against the good of our families, and instead of commemorating the

birth of our dear Redeemer, we are dishonoring him in the greatest

degree possibly we can.

Therefore, inquire strictly into your end and design in spending your

time; see, my brethren, whether it proceeds from a true love to your

Redeemer, or whether there is not some worldly pleasure or advantage

at the bottom: if there is, our end is not right; but if it proceed

entirely from love to him that died, and gave himself for us, our

actions will be a proof thereof; then our time will be spent, not in

the polite pleasures of life, but according to the doctrine and

commands of the blessed Jesus; then our conversation will be in

heaven; and O that this might be found to be the end of each of you,

who now hear me; then we should truly observe this festival, and have

a true regard to the occasion thereof, that of Christ's coming to

redeem the souls of those which were lost.

Let me now conclude, my dear brethren, with a few words of

exhortation, beseeching you to think of the love of the Lord Jesus

Christ. Did Jesus come into the world to save us from death, and shall

we spend no part of our time in conversing about our dear Jesus; shall

we pay no regard to the birth of him, who came to redeem us from the

worst of slavery, from that of sin, and the devil; and shall this

Jesus not only be born on our account, but likewise die in our stead,

and yet shall we be unmindful of him? Shall we spend our time in those

things which are offensive to him? Shall we not rather do all we can

to promote his glory, and act according to his command? O my dear

brethren, be found in the ways of God; let us not disturb our dear

Redeemer by any irregular proceedings; and let me beseech you to

strive to love, fear, honor and obey him, more than ever you have done

yet; let not the devil engross your time, and that dear Savior who

came into the world on your accounts, have so little. O be not so

ungrateful to him who has been so kind to you! What could the Lord

Jesus Christ have done for you more than he has? Then do not abuse his

mercy, but let your time be spent in thinking and talking of the love

of Jesus, who was incarnate for us, who was born of a woman, and made

under the law, to redeem us from the wrath to come.

Now to God the Father, God the Son, &c,

The Temptation of Christ

Matthew 4:1-11 -- "Then was Jesus led up of the Spirit into the

wilderness to be tempted of the devil. And when he had fasted forty

days and forty nights, he was afterward an hungered. And when the

tempter came to him, he said, If thou be the Son of God, command that

these stones be made bread. But he answered and said, It is written,

Man shall not live by bread alone, but by every word that proceedeth

out of the mouth of God. Then the devil taketh him up into the holy

city, and setteth him on a pinnacle of the temple, And saith unto him,

If thou be the Son of God, cast thyself down: for it is written, He

shall give his angels charge concerning thee: and in [their] hands

they shall bear thee up, lest at any time thou dash thy foot against a

stone. Jesus said unto him, It is written again, Thou shalt not tempt

the Lord thy God. Again, the devil taketh him up into an exceeding

high mountain, and sheweth him all the kingdoms of the world, and the

glory of them; And saith unto him, All these things will I give thee,

if thou wilt fall down and worship me. Then saith Jesus unto him, Get

thee hence, Satan: for it is written, Thou shalt worship the Lord thy

God, and him only shalt thou serve. Then the devil leaveth him, and,

behold, angels came and ministered unto him."

Dearly beloved, today you are invited to take a walk into the

wilderness, to behold, sympathize with, and get instruction and

comfort from a Savior tempted. In the conflict, he approves himself to

be God's beloved Son; and the Father gives demonstrable evidence, that

with, and in him he is indeed well pleased. Let us with serious

attention consider when, where, and how, our great Michael fought with

and overcame the dragon. The Evangelist Matthew is very particular in

relating the preparations for, the beginning, process, and issue of

this glorious and important combat.

"Then was Jesus led up of the spirit into the wilderness, to be

tempted of the devil." In the close of the foregoing chapter we are

told, that the blessed Jesus had been publicly baptized, and was also

solemnly inaugurated in his mediatorial office, by the opening of the

heavens, by the Spirit of God descending on him like a dove, and by a

voice from heaven, saying, "This is my beloved Son, in whom I am well

pleased;" and then it was, when he came from the solemn ordinance of

baptism; when he was about to show himself openly unto Israel; when he

was full of the Holy Ghost (Luke 4:1); even then was he led, with a

holy unconstrained violence, as a champion into the field, to engage

an enemy, whom he was sure to conquer. But whither is this conqueror

led? Into a lonesome, wide, howling wilderness; probably, says Mr.

Henry, into the great wilderness of Sinai; a wilderness, not only

lonesome, but inhabited by wild beasts, Mark 1:13. Hither was our Lord

led, not only that he might prepare himself by retirement and prayer,

but also that he might be alone, and thereby give Satan all the

advantages he could desire. In this combat, as well as that of his

last agony, "of the people, there was to be none with him." Neither

does he content himself with praying, but he fasts also, and that

"forty days and forty nights," (verse 9): as Moses and Elias had done,

many years before, it may be, in the very same place. All these fasts

were miraculous; and therefore, though we are taught hereby, that

fasting is a Christian duty, yet, to pretend, in an ordinary way, to

imitate them, by fasting for so long a term together, in no doubt

superstitious , presumptuous, and sinful; but few people, I believe,

need such a caution.

During these forty days, we may suppose, our Lord felt no hunger;

converse with heaven, to him was instead of meat and drink; but

"afterwards he was an hungered:" exceedingly so, no doubt. And now,

the important fight begins. For, then "the tempted," emphatically so

called, because he first tempted our first parents to sin, and hath

ever since been unwearied in tempting their descendants; then the

tempter, who in an invisible manner had been attacking our blessed

Lord all the whole forty days, when he saw him hungering, and in such

distressing circumstances, came to him, as it should seem, in a

visible shape, and probably transformed into the appearance of an

angel of light. And what does he tempt him to? To nothing less, than

to doubt of his being the Son of God." "If thou be the Son of God."

What! Put an if to this, Satan, after the glorious Jesus had been

proved to be God's son, and repeatedly too in such a glorious manner?

Surely, thou thyself couldst not but see the heavens opened, and the

Spirit descending; surely, thou didst hear the voice that came to him

from heaven, immediately after his baptism, saying, "This is my

beloved Son:" And dost thou now say unto him, "If thou be the Son of

God." Yes; but Satan knew, and believed he was full well; but he

wanted to make our Lord to doubt of it. And why? Because he was in

such a melancholy situation. As though he had said, "If God was thy

father, he would never suffer thee to starve to death in a howling

wilderness, among wild beasts. Surely, the voice thou lately didst

hear, was only a delusion. If thou wast the Son of God, especially his

beloved Son, in whom he was so pleased, thou wouldst be taken more

care of by him." Thus he attacked our first parents, by suggesting to

them hard thoughts of their all-bountiful Creator: "Yea, hath God

said, Ye shall not eat of every tree in the garden?" "Hath he placed

you amidst such a variety of delicious fruits, only to tease and make

you miserable?" And how artfully now does he labor to insinuate

himself into our Lord's affections, as he then did to ingratiate

himself with our first parents. "If thou be the Son of God, says he,

come, prove it, by commanding these stones (a heap of which, probably,

lay very near) to be made bread: this will demonstrate thy divinity,

and relieve thy pressing necessity at the same time." Thus, as in all

his other temptations, Satan would fain appear to be his very kind

friend; but the holy Jesus saw through the disguised enmity of his

antagonist; and scorning either to distrust his righteous Father on

the one hand, or to work a miracle to please and gratify the devil on

the other, although he had the Spirit of God without measure, and

might have made use of a thousand other ways, yet answers him with a

text of scripture: "It is written, that man shall not live by bread

alone, but by every word that proceedeth out of the mouth of God."

This is a quotation from Deuteronomy 8:3, and contains a reason given

by the great God, why he chose to feed the Israelites with manna; that

they might learn thereby, man doth not live by bread alone, but by

every word that proceedeth out of the mouth of God. This our blessed

Lord here applies to himself; and his being in the wilderness, made

the application of it still more pertinent. Israel was God's son: out

of Egypt was he called to sojourn in the wilderness, where he was

miraculously supported. And therefore our Lord, knowing that he was

typified by this Israel, and that, like them, he was now in a

wilderness, quotes this scripture as a reason why he should not, at

Satan's suggestion, either despair of receiving help from his Father

in his present circumstances, or distrust the validity of his late

manifestations, or make use of any unwarrantable means for his present

relief. For as God was his father, he would, therefore, either in an

ordinary way spread a table for him in the wilderness, or support and

sustain him, as he did his Israel of old, in some extraordinary way or

other without it: "For man shall not live by bread alone, but by every

word that proceedeth out of the mouth of God."

Thus is the tempter foiled in the first onset; but he hath other

arrows in his quiver, with which he will farther strive to wound the

immaculate Lamb of God. Since he cannot draw him in either to

distrust, or despair, he will not try if he cannot prevail on him to

presume. In order to effect this, "He taketh the blessed Jesus up into

the Holy City," or Jerusalem, called by our Savior, the city of the

Great King, and here called holy, because the holy temple was in it,

and, we would hope, many holy people. This was a populous place, and

therefore, would greatly befriend the devil's design. And not only so,

but "he setteth him on a pinnacle," a battlement or wing, "of the

temple," the top of which was so very high, that, as Josephus

observes, it would make a man's head run giddy to look down from it.

And some think this was done at the time of public worship. How the

holy Jesus suffered himself to be taken hither; whether he was

transported through the air, or whether he followed Satan on foot, is

uncertain; but certainly it was an instance of amazing condescension

in our Lord, that he would permit so foul a fiend, to carry or lead

his holy body about in this manner. Well! Satan hath now gotten him

upon the pinnacle of the temple, and still harping upon this old

string, "If thou be the Son of God, (says he) cast thyself down," and

thereby show to this large worshipping assembly, (who will assuredly

then believe) that thou art God's beloved Son, under the special

protection of heaven, and art the Messiah, "who was to come into the

world." This was artful, very artful. But he seems to improve in

cunning: for he brings his Bible with him, and backs his temptation

with a text of scripture; "For it is written, (says he) he shall give

his angels charge concerning thee, and in their hands they shall bear

thee up, lest at any time thou dash thy foot against a stone." But is

Saul also among the prophets? Does the devil quote scripture, yea, and

seemingly such a very apposite [appropriate] one too? I suspect some

design, without doubt: for herein, he would mimic our Lord, who, he

perceived, intended to fight him with this weapon; and not liking the

sharp edge of it, he thought that if he quoted scripture, the Lord

Jesus would not employ it against him any more. "It is written,

(therefore said he) he shall give his angels charge concerning thee,

and in their hands they shall bear thee up, lest at any time thou dash

thy foot against a stone: and therefore, since thou art sure of such

protection, thou needst not fear to cast thyself down." This was

plausible, and by the length of it, one would be apt to imagine, it

was a fair quotation; but Satan takes care, not only to misapply, but

also to maim it, purposely omitting these important words, "in all thy

ways." It is true, God had given charge to his angels, concerning his

children in general, and his beloved Son in particular, that they

should keep him in all his ways; but, if our Lord had at this time, at

the devil's request, and to gratify pride, thrown himself down from

the pinnacle, and thereby unnecessarily presumed on his Father's

protection, he would not have been in God' s way, and therefore, would

have had no right to the promised protection at all. Satan was aware

of this, and therefore fitly left out what he knew would not suit his

purpose. But is scripture the worse, for being abused or perverted by

the devil, or his emissaries? No, in no wise. Our Lord, therefore,

lets him know, that he should not throw aside this important weapon

upon this account, but puts by this home thrust, with another

scripture: "It is written again, Thou shalt not tempt the Lord thy

God." Still our Lord quotes something out of the book of Deuteronomy,

and hath his eye upon Israel in his wilderness state. Originally these

words were directed to the Israelites in general, and accordingly are

in the plural number; but here our Lord, as before, makes a particular

application of them to himself: Satan bids him cast himself down,

assuring him, God had promised in his word, to order his angels to

take care of him. Now, says our Lord, "It is written in another part

of his word, that the Israelites should not tempt the Lord their God,

by distrusting his goodness on the one hand, or presuming on his

protection on the other. And, therefore, as I would not command the

stones to be made bread, needlessly and distrustfully set up to

provide for myself; neither will I now presume unnecessarily upon

God's power, by casting myself down, though placed by thee in such a

dangerous situation.

Thus our great Michael comes off conqueror in the second assault. And

doth not the serpent feel his head bruised enough yet? Not at all: on

the contrary, being more and more enraged at such unusual opposition,

and want of success, "He again taketh him up into an exceeding high

mountain, (what mountain is not very material) and showeth him all the

kingdoms of the world, and the glory of them," St. Luke adds, "in a

moment of time:" which confirms the common conjecture, that Satan did

not show our Lord really the kingdoms of the world, (for that must

have taken up more time) but only took him up into an exceeding high

mountain to humor the thing, and by exerting his utmost art, impressed

on our Lord's imagination all at once, a very strong, and to any but

innocence itself, a very striking prospect of the kingdoms of the

world, and the glory of them; not the cares: that would not serve

Satan's turn. He showed our Savior crowns, but never told him those

crowns were gilded [inlaid] with thorns; "He showed him, (says Mr.

Henry, my favorite commentator) as in a landscape, or airy

representation in a cloud, such as that great deceiver could easily

frame and put together, the glorious and splendid appearance of

princes, their robes and retinue, their equipage and lifeguards; the

pomps of thrones and courts, and stately palaces; the sumptuous

buildings in cities; the gardens and fields about the country feats,

with the various instances of their wealth, pleasure, and gaiety; so

as might be most likely to strike the fancy, and excite the admiration

and affection. Such was this show." Our Savior very well knew it, only

lets Satan go to the full length of his string, that his victory over

him might be the more illustrious. And now, says the devil, "All these

things ( a mighty all indeed; a mere imaginary bubble!) will I give

thee, if thou wilt fall down and worship me. He would fain have it

taken for granted, that he had succeeded in the two preceding

temptations: "Come, thou seest thou art not the Son of God, or if thou

art, thou seest what an unkind Father he is; thou art here in a

starving condition, therefore take my advice, disown thy relation to

him, set up for thyself, call me father, ask of me blessings, and all

these will I give thee; while all that I desire in return, is but a

bow, only fall down and worship me." Here Satan discovers himself with

a witness: this was a desperate parting stroke, indeed. It is not high

time for thee, O thou enemy of souls, to be commanded to depart!

Filled with a holy resentment at such hellish treatment, and impatient

of the very thought of settling up for himself, or alienating the

least part of his heart and affections from his Father, or dividing

them between his God and the world; "Then said Jesus unto him, Get

thee hence, Satan, (I know thee who thou art, under all thy disguises)

get thee hence, thou grand adversary; for it is written, Thou shalt

worship the Lord thy God, and him only shalt thou serve; this is the

great commandment of the law; this is the commandment my Father gave

unto his Israel of old, and wouldst thou have me, who came to fulfill

the law and the prophets, thus shamefully be a transgressor of it? Get

thee hence, I will bear thy insolence no longer: thy other temptations

were hellish, like thyself, but this intolerably so; get thee

therefore hence, Satan: my heavenly Father is the Lord my God, and him

only will I serve."

And now the battle is over; the important combat is ended; Jesus hath

won the field: Satan is routed and totally put to flight. "Then," when

the devil found that Jesus could withstand even the golden bait, the

lust of the eye and pride of life, in the two last, as well as the

lust of the flesh in the first temptation, despairing of the least

success, and quite stunned with that all-powerful get thee hence,

Satan, "he leaveth him."

Hell, we may well suppose, like the Philistines of old, was

confounded, and gave a horrible groan, when they saw their great

Goliath, in whom they had so long trusted, thus shamefully and totally

defeated in no less than three pitched battles. The first Adam was

attacked but once, and was conquered; but the second Adam, though thus

repeatedly assaulted, comes off without the least sin, not only

conqueror, but more than conqueror. Think you not, that there was joy,

joy unspeakable in heaven, upon this glorious occasion? Think you not

that the angels, those sons of God, and the multitude of the heavenly

host, who shouted so loud at our Lord's birth, did not repeat, if

possible, with yet greater ecstasy, that heavenly anthem, "Glory be to

God in the highest." For a while they were only spectators, orders, we

may suppose, being issued out, that they should only wait around, but

not relieve their praying, fasting, tempted Lord; but now the

restraint is removed: Satan departs, and "behold, angels came and

ministered unto him;" they came to administer to his bodily

necessities, and to congratulate him upon the glorious and complete

victory which he had gained: some of them, it may be, had done this

kind office for Elijah long ago; and with unspeakably greater joy,

they repeat it to the Lord of Elijah now. His Father sends him bread

from heaven; and by this lets him know, that notwithstanding the

horrid temptations with which he had been attacked, he is his own

beloved son, in and with whom he was well pleased.

And was there joy in heaven on this happy occasion? What equal, and if

possible, what infinitely greater joy ought there to be among the

children of God here on earth? For we should do well to remember, that

our blessed Lord in this great fight with, and conquest over the

dragon, acted as a public person, as a federal head of his mystical

body the church, even the common representative of all believers. We

may therefore from this blessed passage gather strong consolations;

since by our Lord's conquest over Satan, we are thereby assured of our

own, and in the mean while can apply to him as a compassionate High

Priest, who was in all things tempted as we are, that he might

experimentally be enabled to succor us when we are tempted.

Who, who after hearing of or reading this, can think themselves hardly

used, or utterly cast off by God, because they are tempted to

self-murder, blasphemy, or any other horrid and shocking crimes? Who

can wonder at wave being permitted to come upon wave, and one trial to

follow upon the back of another? Who can admire, that Satan follows

them to holy ordinances, and tempts them to doubt of the reality of

all their manifestations, and of their being God's children, even

after they have enjoyed the most intimate and delightful communion

with their heavenly Father? Was not our Lord treated thus? And "shall

the servant be above his Lord, or the disciple above his Master?" No,

it is sufficient that the servant be as his Lord, and the disciple as

his Master.

But not to dwell on a general improvement, let us see what particular

lessons may be learned from this affecting portion of holy writ.

And First, was our Lord thus violently beset in the wilderness? Then

we may learn, that however profitable solitude and retirement may be,

when used in due season, yet when carried to an extreme is hurtful,

and rather befriends than prevents temptation. Woe be to him that is

thus always alone; for he hath not another to lift him up when he

falleth, or to advise with when he is tempted. As a hermit in America

once told me, when I asked him whether he found that way of life

lessened his temptations: "Dost not thou know, friend, (said he) that

a tree which grows by itself, is more exposed to winds and storms than

another that stands surrounded with other trees in the woods?" Our

Lord knew this, and therefore he was led by the Spirit into the

wilderness to be tempted of the devil. Lord, keep us from leading

ourselves into this temptation, and succor and support us whenever led

by thy providence into it! Then, and then only, shall we be safe

amidst the fiery darts of the grand enemy of our souls.

Secondly, Did our Lord by prayer, fasting, and temptation, prepare

himself for his public ministry? Surely then, all those who profess to

be inwardly moved by the Holy Ghost to take upon them the office and

administration of the church, should be prepared in the same manner.

For though the knowledge of books and men, are good in their places,

yet without a knowledge of Satan's devices be superadded, a minister

will be only like a physician, that undertakes to prescribe to sick

people, without having studied the nature of herbs. And hence, it is

to be feared, many heavy laden and afflicted souls have been sent by

certain ministers, to surgeons, to be blooded in the arm, instead of

being directed to apply to the blood of Christ to cleanse their

hearts. Hence, conviction is looked upon as a delirium, and violent

temptations censured as downright madness. Hence, souls that are truly

and earnestly repenting of their sins, and as earnestly seeking after

rest in Christ, have been directed to plays, novels, romances, and

merry company, to divert them from being righteous over-much.

Miserable comforters are such blind guides! Surely, they deserve not

better titles than that of murderers of souls! They go not into the

kingdom of heaven themselves, and those who are entering in they would

by this means hinder. Go not after them, all ye young men who would be

able ministers of the New Testament; but on the contrary, if you would

be useful in binding up the broken hearted, and pouring the oil of

consolation into wounded souls, prepare yourselves for manifold

temptations. For as Luther says, "prayer and meditation, reading and

temptation, make a minister." If now exercised with spiritual

conflicts, be not disheartened, it is a good sign that our Lord

intends to make use of you. Being thus tempted like unto your

brethren, you will be the better enabled to succor and advise those

who shall apply to you under their temptations. What says the apostle

Paul? "If we are afflicted, it is for your sake." And if you are

afflicted, it is only that you may save your own souls, and help to

save the souls of those who shall be committed to your charge. Be

strong therefore in the grace which is in Christ Jesus, and learn to

endure hardness, like good soldiers, that are hereafter to instruct

others how they must fight the good fight of faith.

Thirdly, Did the tempter come to Christ when he saw him an hungered?

Let those of you that are reduced to a low estate, from hence learn,

that an hour of poverty is an hour of temptation, not only to

murmuring and doubting of our sonship and the divine favor, but also

to help ourselves by unlawful means. "If thou be the Son of God, said

Satan, command that these stones may be made bread." This is what Agur

dreaded, "lest I be poor and steal." Learn, ye godly poor, to be upon

your guard, and remember that poverty and temptations are no marks of

your being cast off by God. Your Lord was an hungered; your Lord was

tempted on this account to doubt his sonship, before you. Learn of him

not to distrust, but rather to trust in your heavenly Father. Angels

came and ministered unto Christ; and he who is Lord of the angels,

will send some kind messenger or another to relieve your wants. Your

extremity shall be the Redeemer's opportunity to help you. Make your

wants known unto him, he careth for you. Though in a desart [desert?],

though no visible means appear at present, yet you shall in God's due

time find a table spread for you and yours; "For man doth not live by

bread alone, but by every word that proceedeth out of the mouth of

God."

And may not such among you, who are exalted, as well as those who are

brought low, from Satan's taking the Lord Jesus, and placing him upon

a pinnacle of the temple, learn also a lesson of holy watchfulness and

caution. High places are slippery places, and are apt to make even the

strongest heads and most devout hearts to turn giddy. How necessary

therefore is that excellent petition in our Litany, "in all time of

our wealth, (as well as in all time of our tribulation) good Lord

deliver us!" Agreeably to this, Agur prays as much against riches as

poverty; if he was poor, he feared he should be tempted to steal, if

rich, that he should trust in uncertain riches; and say, who is the

Lord?

I charge, therefore, all of you, who are rich and high in this world,

to watch and pray, lest ye fall by Satan's temptation. Those

especially of you, that are placed as on the pinnacle of the temple,

exalted above your fellows in the church of God, take heed in an

especial manner unto yourselves, lest by spiritual pride, vanity, or

any other sin that doth most easily beset persons in such eminent

stations, ye cast yourselves down. This is what Satan aims at. He

strives to make us destroyers of ourselves. And he hath a particular

enmity against such as you; he knows, that your name is Legion; and

that if you cast yourselves down, he shall gain a great advantage over

many others; you cannot fall alone. O that it may be said of us, as

the papists use to say of Luther, "That German beast doth not love

gold." May the fire of divine love burn up all the love of this

present evil world, and pride of life, out of your hearts! This, Satan

reserved for his last, as thinking it was the most powerful and

prevailing temptation, "He took our Lord up into an exceeding high

mountain, and showed him all the kingdoms of the world and the glory

of them." He cares not how high he exalts us, or how high he is

obliged to bid, so he can but get our hearts divided between God and

the world. All this will he offer to give us, if we will only fall

down and worship him. Arm us, dear Lord Jesus, with thy Spirit, and

help us under all such circumstances, to learn of thee, and say unto

the tempter, "Get thee hence, Satan; for it is written, thou shalt

worship the Lord thy God, and him only shalt thou serve."

Fourthly, Whether beset with this or any other temptation, let all us

learn of our Lord to fight the devil with the sword of the Spirit,

which is the word of God. Though he had the Spirit without measure,

yet he always made use of this. We pray say of it, as David did of

Goliath's sword, "none like this," none like this. And supposing Satan

should be permitted to transform himself into an angel of light, and

by false impressions, and delusive applications of misquoted texts,

attempt to turn this weapon upon us against ourselves; let us not

therefore be prevailed on to let go, but by comparing spiritual things

with spiritual, as our Lord did, find out God's mind and our duty. Had

Christ's children and ministers only observed this one lesson, how

much strange fire would quickly have been extinguished? How much real

enthusiasm been easily stopped? How may imaginary revelations have

been detected? How many triumphs of Satan and his emissaries been

prevented? And how much more would the comforts of Christ's people and

ministers been continued and increased, not only in this present, but

also in every age of the Christian church? But let us not be

discouraged or think worse of Christ, his cause, or his word, because

through Satan's subtlety, any of us, or others, may have been drawn in

to make some wrong applications of it; others have been thus tempted

and mistaken before us. However, let us be humbled before God and man,

and be excited by our past ignorance of Satan's devices, to adhere

more closely to the written word, and to pray more earnestly for God's

holy Spirit to give us direction by it. "Then will it still be a

lantern unto our feet, and a light unto our path;" we shall yet be

enabled to behave more skillfully under all our future trials. Many we

must yet expect; nay, perhaps our severest temptations are yet to

come; Satan left our Lord, after his attacking him in the wilderness,

"only for a season," as St. Luke has it, until the season of his death

and passion. And thus he may be permitted to deal with us. We are not

yet come to our complete rest; the King of terrors is yet to be

grappled with, and the valley of the shadow of death to be passed

through; long before that, we may be called to endure many a fiery

trial, and be beset with manifold temptations, under which we may be

as ignorant how to behave, as under those with which we have already

been visited. Alas! we know not what remaining corruptions are in our

hearts, which time and temptation may draw out and discover. Perhaps

Satan hath not yet attacked us on our weakest side; when he does, if

left to ourselves, how weak shall we be? It is said of Achilles, that

he was invulnerable, except in the heel, and by a wound in that, at

last he died. Let not him, therefore, that putteth on the harness,

boast as though he had put it off." Neither, on the other hand, let us

be faint-hearted or dismayed. Satan may tempt, but cannot force; he

may sift, but Christ will pray. He who hath helped us already, will

help us to the end. He who conquered for us in the wilderness, will

ere long make us also more than conquerors over all trials and

temptations, inward and outward, and over death and hell itself,

through his almighty, everlasting and never-failing love. We now sow

in tears; in a very little time, and we shall reap with joy; we may

now go on our way weeping, by reason of the enemy oppressing us; but,

ere long, angels shall be sent, not to minister to us in this

wilderness, but to carry us to an heavenly Canaan, even to Abraham's

bosom. Then shall we see this accuser and tempter of our Lord, of our

brethren, and of ourselves, cast out: this wicked one, as well as the

wicked world, and wicked heart, will no more be permitted to vex,

disturb or annoy us.

"But woe unto you that laugh now; for you shall then lament and weep."

Woe unto you, who either believer there is no devil, or never felt any

of his temptations. Woe unto you that are at ease in Zion, and instead

of staying to be tempted by the devil, by idleness, self-indulgence,

and making continual provision for the flesh, even tempt the devil to

tempt you. Woe unto you, who not content with sinning yourselves, turn

factors for hell, and make a trade of tempting others to sin. Woe unto

you, who either deny divine revelation, or never make use of it but to

serve a bad turn. Woe unto you who sell your consciences, and pawn

your souls for a little worldly wealth or honor. Woe unto you who

climb up to high places, when in church or state, by corruption,

bribery, extortion, cringing, flattery, or bowing down to, and

soothing the vices of those by whom you expect to rise. Woe unto you!

For whether you will own the relation or not, surely you are of your

father the devil; for the works of your father you will do; I tremble

for you. How can you escape the damnation of hell?

But I have not time to follow such as you any farther. This discourse,

and the present frame of my mind, lead me rather to speak to those,

who by feeling Satan's fiery darts, know assuredly that there is a

devil. Comfort thou, comfort thou, these afflicted ones, O Lord. O

thou all-merciful and all-bountiful God, and thou compassionate

High-Priest, thou once tempted, but now triumphant Savior, as thou

once didst not disdain to be ministered unto by angels, bless we pray

thou this discourse, to the support and strengthening of thy tempted

people, though delivered by the meanest messenger thou didst ever yet

employ in thy church!

I add no more. The Lord bless you and keep you! The Lord lift up the

light of his countenance, stablish, strengthen, and settle you, and

bring you to his eternal kingdom!

The Heinous Sin of Profane Cursing and Swearing

Matthew 5:34 -- "But I say unto you, Swear not at all."

Among the many heinous sins for which this nation is grown infamous,

perhaps there is no one more crying, but withal more common, than the

abominable custom of profane swearing and cursing. Our streets abound

with persons of all degrees and qualities, who are continually

provoking the holy one of Israel to anger, by their detestable oaths

and blasphemies: and our very children, "out of whose mouths," the

psalmist observes in his days, "was perfected praise," are now grown

remarkable for the quite opposite ill quality of cursing and swearing.

This cannot but be a melancholy prospect, for every sincere and honest

minister of Jesus Christ, to view his fellow-creatures in; and such as

will put him on contriving some means to prevent the spreading at

least of so growing an evil; knowing that the Lord (without

repentance) will assuredly visit for these things. But alas! what can

he do? Public animadversions are so neglected amongst us, that we

seldom find a common swearer punished as the laws direct. And as for

private admonition, men are now so hardened through the deceitfulness

of sin, that to give them sober and pious advice, and to show them the

evil of their doings, is but like "casting pearls before swine; they

only turn again and rend you." Since matters then are come to this

pass, all that we can do is, that as we are appointed watchmen and

ambassadors of the Lord, it our duty from time to time to show the

people their transgression, and warn them of their sin; so that

whether they will hear, or whether they will forbear, we however may

deliver our own souls. That I therefore may discharge my duty in this

particular, give me leave, in the name of God, humbly to offer to your

most serious consideration, some few observations on the words of the

text, in order to show the heinousness of profane cursing and

swearing.

But, before I proceed directly to the prosecution of this point, it

will be proper to clear this precept of our Lord from a

misrepresentation that has been put on it by some, who infer from

hence, that our Savior prohibits swearing before a magistrate, when

required on a solemn and proper occasion. But that all swearing is not

absolutely unlawful for a Christian, is evident from the writings of

St. Paul, whom we often find upon some solemn occasions using several

forms of imprecation, as, "I call God as witness;" "God is my judge;"

"By your rejoicing in Christ Jesus," and suchlike. And that our savior

does by no means forbid swearing before a magistrate, in the words now

before us, is plain, if we consider the sense and design he had in

view, when he gave his disciples this command. Permit me to observe to

you then, that our blessed master had set himself, from the 27th verse

of the chapter, out of which the text is taken, to vindicate and clear

the moral law from the corrupt glosses and misconstruction of the

Pharisees, who then sat in Moses's chair, but were notoriously faulty

in adhering too closely to the literal expression of the law, without

ever considering the due extent and spiritual meaning of it.

Accordingly they imagined, that because God had said, "Thou shalt not

commit adultery," that therefore, supposing a person was not guilty of

the very act of adultery, he was not chargeable with the breach of the

seventh commandment. And likewise in the matter of swearing, because

God had forbidden his people, in the books of Exodus and Deuteronomy,

"to take his name in vain," or to swear falsely by his name; they

therefore judged it lawful to swear by any creature in common

discourse, supposing they did not directly mention the name of God.

Our blessed Savior therefore, in the words now before us, rectifies

this their mistake about swearing, as he had done in the verses

immediately forgoing, concerning adultery, and tells the people, that

whatever allowances the Pharisees might give to swear by any creature,

yet he pronounced it absolutely unlawful for any of his followers to

do so. "You have heard, that it has been said by them of old time,"

(namely, by the Pharisees and teachers of the Jewish law) "Thou shalt

not forswear thyself, but perform unto the Lord thine oaths; but I say

unto you," (I who am appointed by the Father to be the great prophet

and true law-giver of his church) "Swear not at all, (in your common

conversation) neither by heaven for it is God's throne; (and therefore

to swear by that, is to swear by Him that sits thereon) neither by the

earth, for it is his foot-stool; nor by Jerusalem, for it is the city

of the great King; neither shalt thou swear by thy head, because thou

canst not make one hair white or black: but let your communications

(which plainly shows that Christ is here speaking of swearing, not

before a magistrate, but in common conversation) let your

communication be yea, yea; nay, nay, (a strong affirmation or negation

at the most); for whatsoever is more than this, cometh of evil;" that

is, cometh from an evil principle, from the evil one, the devil, the

author of all evil.

Which by the way, methinks, should be a caution to all such persons,

who, though not guilty of swearing in the gross sense of the word, yet

attest the truth of what they are speaking of, though ever so

trifling, by saying, Upon my life, -- as I live, -- by my faith, -- by

the heavens, and such like: which expressions, however harmless and

innocent they may be esteemed by some sorts of people, yet are the

very oaths which our blessed Lord condemns in the words immediately

following the text; and persons who use such unwarrantable forms of

speaking, must expect to be convicted and condemned as swearers, at

our Savior's second coming to judge the world.

But to return: It appears then from the whole tenor of our Savior's

discourse, that in the words of the text he does by no means disannul

or forbid swearing before a magistrate (which, as might easily be

shown, is both lawful and necessary) but only profane swearing in

common conversation; the heinousness and sinfulness of which I come

now, more immediately to lay before you.

And here, not to mention that it is a direct breach of our blessed

master's and great law-giver's command in the words of the text, as

likewise of the third commandment, wherein God positively declares,

"he will not hold him guiltless (that is, will assuredly punish him)

that taketh his name in vain:" not to mention that it is the greatest

abuse of that noble faculty of speech, whereby we are distinguished

from the brute creation; or the great hazard the common swearer runs,

of being perjured some time or other: not to mention those reasons

against it, which of themselves would abundantly prove the folly and

sinfulness of swearing: I shall at this time content myself with

instancing four particulars, which highly aggravate the crime of

profane swearing, and those are such as follow:

I. First, Because there is no temptation in nature to this sin, nor

does the commission of it afford the offender the least pleasure or

satisfaction.

II. Secondly, Because it is a sin which may be so often repeated.

III. Thirdly, Because it hardens infidels against the Christian

religion, and must give great offense, and occasion much sorrow and

concern to every true disciple of Jesus Christ.

IV. Fourthly, Because it is an extremity of sin, which can only be

matched in hell.

I. The first reason then, why swearing in common conversation is so

heinous in God's sight, and why we should not swear at all, is,

because it has no temptation in nature, nor does the commission of it,

unless a man be a devil incarnate, afford the offender the least

pleasure or satisfaction.

Now here, I presume, we may lay it down as a maxim universally agreed

on, that the guilt of any crime is increased or lessened in proportion

to the weakness or strength of the temptation, by which a person is

carried to the commission of it. It was this consideration that

extenuated and diminished the guilt of Saul's taking upon him to offer

sacrifice before the Prophet Samuel came; and of Uzza's touching the

ark, because it was in danger of falling: as, on the contrary, what so

highly aggravated the disobedience of our first parents, and of Lot's

wife, was, because the former had so little reason to eat the

forbidden fruit, and the latter so small a temptation to look back on

Sodom.

And now if this be granted, surely the common swearer must of all

sinners be the most without excuse, since there is no manner of

temptation in nature to commission of his crime. In most of the other

commands, persons, perhaps, may plead the force of natural inclination

in excuse for the breach of them: one, for instance, may alledge his

string propensity to anger, to excuse his breaking of the sixth;

another, his proneness to lust, for his violation of the seventh. But

surely the common swearer has nothing of this kind to urge in his

behalf; for though he may have a natural inclination to this or that

crime, yet no man, it is to be presumed, can say, he is born with a

swearing constitution.

But further, As there is no temptation to it, so there is no pleasure

or profit to be reaped from the commission of it. Ask the drunkard why

he rises up early to follow strong drink, and he will tell you,

because it affords his sensual appetite some kind of pleasure and

gratification, though it be no higher than that of a brute. Inquire of

the covetous worldling, why he defrauds and over-reaches his neighbor,

and he has an answer ready; to enrich himself, and lay up goods for

many years. But it must certainly puzzle the profane swearer himself,

to inform you what pleasure he reaps from swearing: for alas! it is a

fruitless tasteless thing that he sells his soul for. But indeed he

does not sell it at all: in this case he prodigally gives it away

(without repentance) to the devil; and parts with a blessed eternity,

and runs into everlasting torment, merely for nothing.

II. But Secondly, what increases the heinousness of profane swearing,

is, that it is a sin which may so often be repeated.

This is another consideration which always serves to lessen or

increase the guilt and malignity of any sin. It was some excuse for

the drunkenness of Noah, and the adultery of David, that they

committed these crimes but once; as, on the contrary, of the patriarch

Abraham's distrust of God, that he repeated the dissembling

[deception] of Sarah to be his wife, two several times. And if this be

admitted as an aggravation of other profane crimes, surely much more

so of the guilt of common swearing, because it is a sin which may be,

and is for the generality often repeated. In many other gross sins it

cannot be so: if a man be overcome in drink, there must be a

considerable time ere he can recover his debauch, and return to his

cups again: or if he be accustomed to profane the sabbath, he cannot

do it every day, but only one in seven. But alas! the profane swearer

is ready for another oath, almost before the sound of the first is out

of our ears; yea, some double and treble them in one sentence, even so

as to confound the sense of what they say, by an horrid din of

blasphemy! Now if the great and terrible Jehovah has expressly

declared that he will not hold him guiltless, that is, will assuredly

punish him, that taketh his name but once in vain; what a vast heap of

these heinous sins lies at every common swearer's door? It would be

apt to sink him into an intolerable despair, did he but see the whole

sum of them. And O what a seared conscience must that wretch have,

that does not feel this prodigious weight!

III. But Thirdly, what makes the sin of profane swearing appear yet

more exceeding sinful, is, that it hardens infidels against the

Christian religion.

It is the Apostle Peter's advice to the married persons of his time,

that they should walk as became the gospel of Christ, that those who

were without, might be won to embrace the Christian religion, by

seeing and observing their pious conversation coupled together with

fear. And what the Apostle presses on married persons, we find

elsewhere enjoined on each particular member of the church.

Accordingly we are commanded by our blessed Lord, to "let our light to

shine before men, that they may see our good works, and glorify our

Father which is in heaven;" And the Apostle Paul bids us "walk

circumspectly towards them that are without, redeeming the time;" that

is, embracing all opportunities to do them good, "because the days are

evil." But alas! in what a direct contradiction does the profane

swearer live to this and such-like precepts, who, instead of gaining

proselytes to Christ from the unbelieving part of the world, does all

he can to oppose it! For how can it be expected, that infidels should

honor God, when Christians themselves despise him; or that any should

embrace our religion, when professors of it themselves make so light

of one of its strictest commands? No; to our grief and shame be it

spoken, it is by reason of such impieties as these, that our holy

religion (the best and purest in itself) is become a by-word among the

heathen; that the sacred authority of the holy Jesus and his doctrine

is despised; and "God's name (as it is written) blasphemed among the

Gentiles."

These cannot but be sad stumbling-blocks and offenses in the way of

our brethren's conversion; "But woe be to those men by whom such

offenses come." We may say of them, as our blessed Lord did of Judas,

"It had been better for such men, that they had never been born;" or,

as he threatens in another place, "It shall be more tolerable for

Sodom and Gomorrah in the day of judgment, than for such sinners."

But this is not all; As profane swearing must undoubtedly harden those

in their infidelity, that are without, so must it no less grieve and

give great offense to those hones and sincere persons that are within

the church. We hear of David's complaining and crying out, "Woe is me,

that I am constrained to dwell with Mesech, and to have my habitation

amongst the tents of Kedar;" that is, that he was obliged to live and

converse with a people exceedingly wicked and profane. And St. Peter

tells us, that "Lot's righteous soul was grieved day by day, whilst he

saw and observed the ungodly conversation of the wicked." And no doubt

it was one great part of our blessed Master's sufferings whilst on

earth, that he was compelled to converse with a wicked and perverse

generation, and to hear his heavenly Father's sacred name profaned and

scoffed at by unrighteous and wicked men. And surely it cannot but

pierce the heart of every true and sincere Christian, of every one

that does in any measure partake of the spirit of his master, to hear

the multitude of oaths and curses which proceed daily and hourly out

of the mouths of many people, and those too, whose liberal education,

and seeming regard for the welfare of religion, one would think,

should teach them a more becoming behavior. To hear the great and

terrible name of God polluted by men, which is adored by angels; and

to consider how often that sacred name is profancd in common

discourse, which we are not worthy to mention in our prayers; this, I

say, cannot but make each of them cry out with holy David, "Woe is me,

that I am constrained to dwell with Mesech, and to have my habitation

amongst the tents of Kedar." And though the blasphemous and profane

discourses of others, will not be imputed to sincere persons for sin,

so long as they "have no fellowship with such hellish fruits of

darkness, but rather reprove them;" yet it will greatly enhance the

present guilt, and sadly increase the future punishment of every

profane swearer, by whom such offenses come. For if, as our Savior

tells us, "it had been better for a man to have a mill-stone tied

around his neck, than that he should offend one of his little once,

(that is, the weakest of his disciples) how much sorer punishment will

they be thought worthy of," who not only cause God's name to be

blasphemed among the Gentiles, and the religion of our dear Redeemer

to be abhorred; but who make his saints to weep and mourn, and vex

their righteous souls from day to day, by their ungodly, profane, and

blasphemous conversation? Surely, as God will put the tears of the one

into his bottle, so it will be just in him to punish the other with

eternal sorrow, for all their ungodly and hard speeches, and cast them

into a lake of fire and brimstone, where they shall be glad of a drop

of water to cool those tongues, with which they have so often

blasphemed the Lord of Hosts, and grieved the people of our God.

IV. But it is time for me to proceed to give my Fourth and last

reason, why common swearing is so exceeding sinful; and that is,

Because it is such an extremity of sin, that can only be matched in

hell, where all are desperate, and without hope of mercy.

The damned devils, and damned souls of men in hell, may be supposed to

rave and blaspheme in their torments, because they know that the

chains wherein they are held, can never be knocked off; but for men

that swim in the river of God's goodness, whose mercies are renewed to

them every morning, and who are visited with fresh tokens of his

infinite unmerited loving-kindness every moment; for these favorite

creatures to set their mouths against heaven, and to blaspheme a

gracious, patient, all-bountiful God; is a height of sin which exceeds

the blackness and impiety of devils and hell itself.

And now, after what has been here offered, to show the heinousness of

profane cursing and swearing in common conversation, may I not very

justly address myself to you in the words of the text, "Therefore I

say unto you, Swear not at all;" since it is a sin that has no

temptation in nature, nor brings any pleasure or profit to the

committer of it; since it hardens infidels in their infidelity, and

affords sad causes of grief and lamentation to every honest Christian;

since it is a sin that generally grows into a habit, and lastly, such

a sin that can only be matched in hell.

1. And first then, if these things be so, and the sin of profane

swearing, as hath been in some measure shown, is so exceeding sinful,

what shall we say to such unhappy men, who think it not only

allowable, but fashionable and polite, to "take the name of God in

vain;" who imagine that swearing makes them look big among their

companions, and really think it a piece of honor to abound in it? But

alas! little do they think that such a behavior argues the greatest

degeneracy of mind and fool-hardiness, that can possibly be thought

of. For what can be more base, than one hour to pretend to adore God

in public worship, and the very next moment to blaspheme his name;

indeed, such a behavior, from persons who deny the being of a God, (if

any such fools there be) is not altogether to much to be wondered at;

but for men, who not only subscribe to the belief of a Deity, but

likewise acknowledge him to be a God of infinite majesty and power;

for such men to blaspheme his holy name, by profane cursing and

swearing, and at the same time confess, that this very God has

expressly declared, he will not hold him guiltless, but will certainly

and eternally punish (without repentance) him that taketh his name in

vain; is such an instance of fool-hardiness, as well as baseness, that

can scarcely be paralleled. This is what they presume not to do in

other cases of less danger: they dare not revile a general at the head

of his army, nor rouse a sleeping lion when within reach of his paw.

And is the Almighty God, the great Jehovah, the everlasting King, who

can consume them by the breath of his nostrils, and frown them to hell

in an instant; is he the only contemptible being in their account,

that may be provoked without fear, and offended without punishment?

No; though God hear long, he will not bear always; the time will come,

and that too, perhaps, much sooner than such persons may expect, when

God will vindicate his injured honor, when he will lay bare his

almighty arm, and make those wretches feel the eternal smart of his

justice, show power and name they have so often vilified and

blasphemed. Alas! what will become of all their bravery then? Will

they then wantonly sport with the name of their Maker, and call upon

the King of all the earth to damn them any more in jest? No; their

note will then be changed: indeed, they shall call, but it will be for

"the rocks to fall on them, and the hills to cover them from the wrath

of him that sitteth upon the throne, and from the Lamb for ever." It

is true, time was when they prayed, though without thought, perhaps,

for damnation both for themselves and others; and now they will find

their prayers answered. "They delighted in cursing, therefore shalt it

happen unto them; they loved not blessing, therefore shall it be far

from them; they clothed themselves with cursing like as with a

garment, and it shall come into their bowels like water, and like oil

into their bones."

2. But further, if the sin of swearing is so exceeding heinous, and

withal so common, then it is every particular person's duty,

especially those that are in authority, to do their utmost towards

discountenancing and suppressing so malignant a crime. The duty we owe

both to God and our neighbor, requires this at our hands; by the one

we are obliged to assert our Maker's honor; by the other to prevent

our neighbor's ruin; and it is but doing as we would be done by, and

as we ourselves act in cases of lesser consequence. Were we to hear

either our own or our friend's good name vilified [slandered,

maligned] and traduced [slandered, maligned], we should think it our

bounden duty to vindicate the wronged reputation of each; and shall

the great, terrible, and holy name of our best and only friend, our

king, our father, nay our God: shall this be daily, nay every moment,

defied and blasphemed; and will no one dare to stand up in defense of

his honor and holiness? Be astonished, O heavens, at this! No; let us

scorn all such base and treacherous treatment; let us resolve to

support the cause of religion, and with a becoming prudent courage

manifest our zeal for the honor of the Lord of Hosts. Men in authority

have double the advantages of ordinary Christians; their very office

shows they are intended for the punishment of evil doers. And such is

the degeneracy of mankind, that the generality of them will be more

influenced by the power of persons in authority, than by the most

labored exhortations from the pulpit. To such, therefore, if there are

any here present, I humbly address myself, beseeching them, in the

name of our Lord Jesus Christ, to do their utmost to put a stop to,

and restrain profane cursing and swearing. And though it must be

confessed, that this is a work which requires a great deal of courage

and pains, yet they would do well to consider, it is for God they

undertake it, who certainly will support and bear them out in a due

execution of their office here, and reward them with an exceeding and

eternal weight of glory hereafter. But it is time to draw towards a

conclusion.

3. Let me, therefore, once more address myself to every person here

present, in the name of our Lord Jesus Christ; and if any amongst them

have been any way guilty of this notorious sin of swearing, let me

entreat them by all that is near and dear to them, that they would

neither give the magistrate the trouble to punish, nor their friends

any reason for the future to warn them against committing the crime;

but keep a constant and careful watch over the door of their lips, and

withal implore the divine assistance (without which all is nothing)

that they offend no more so scandalously with their tongues. Let them

seriously lay to heart, what with great plainness and simplicity has

here been delivered: and if they have any regard for themselves as

men, or their reputation as Christians; if they would not be a public

scandal to their profession, or a grief to all that know or converse

with them: in short, if they would not be devils incarnate here, and

provoke God to punish them eternally hereafter; I say unto them in the

name of our Lord Jesus Christ, "Swear not at all."

Christ the Support of the Tempted

Matthew 6:13 -- "Lead us not into temptation."

The great and important duty which is incumbent on Christians, is to

guard against all appearance of evil; to watch against the first

risings in the heart to evil; and to have a guard upon our actions,

that they may not be sinful, or so much as seem to be so. It is true,

the devil is tempting us continually, and our own evil hearts are

ready to join with the tempter, to make us fall into sins, that he

thereby may obtain a victory over us, and that we, my brethren, may be

his subjects, his servants, his slaves; and then by-and-by he will pay

us our wages, which will be death temporal, and death eternal. Our

Lord Jesus Christ saw how his people would be tempted; and that the

great enemy of their souls would lay hold of every opportunity, so he

could but be a means of keeping poor sinners from coming to the Lord

Jesus Christ; hurrying you with temptation, to drive you to some great

sins; and then if he cannot gain you over, sell it to a smaller, and

suit his temptations time after time; and when he finds none of these

things will do, often transform himself into an angel of light, and by

that means make the soul fall into sin, to the dishonor of God, and

the wounding of itself; the Lord Jesus, I say, seeing how liable his

disciples, and all others, would be to be overcome by temptation,

therefore advises them, when they pray, to beg that they might not be

led into temptation. It is so dangerous to engage so subtle and

powerful an enemy as Satan is, that we shall be overcome as often as

we engage, unless the Lord is on our side. My brethren, if you were

left to yourselves, you would be overcome by every temptation with

which you are beset.

These words are part of the prayer which Christ taught his disciples;

and I shall, therefore, make no doubt, but that you all believe them

to be true, since they are spoken by one who cannot lie. I shall,

I. Show you who it is that tempts you.

II. Shall show, my brethren, why he tempts you.

III. Mention some of the ways and means he makes use of, to draw you

over to his temptations.

IV. Let you see how earnest you ought to be to the Lord, that he may

preserve you from being led into temptation.

V. I shall make some application by way of entreaty unto you, to come

unto Christ, that he, my brethren, may deliver you from being tempted.

I. First, We are to consider who it is that tempts us.

And the tempter is Satan, the prince of the power of the air, he that

now ruleth in the children of disobedience; he is an enemy to God and

goodness, he is a hater of all truth. Why else did he slander God in

paradise? Why did he tell Eve, "You shall not surely die?" He is full

of malice, envy, and revenge; for what reasons else could induce him

to molest innocent man in paradise? The person that tempts ye, my

brethren, is remarkable for his subtlety; for having not power given

him from above, he is obliged to wait for opportunities to betray us,

and to catch us by guile; he, therefore, made use of the serpent to

tempt our first parents; and to lie in wait to deceive, is another

part of his character. And though this character is given of the

devil, if we were to examine our own hearts, we should find many of

the tempter's characters legible in us.

Do not many of you love to make a lie? And if it is done in your

trade; you therefore look on it as excusable; but whether you believe

it or not, it is sinful, it is exceedingly sinful. Though you may

value yourselves as fine rational creatures, and that you are noble

beings; and you were so, as you first came out of God's hands; but now

you are fallen, there is nothing lovely, nothing desirable in man; his

heart is a sink of pollution, full of sin and uncleanness: Yet, though

a man's own heart is so desperately wicked, he is told by our modern

polite preachers, that there is a fitness in men, and that God seeing

you a good creature, gives you his grace; but this, though it is a

modern, polite, and fashionable way of talking, is very unscriptural;

it is very contrary to the doctrines of the Reformation, and to our

own Articles. But however contrary to the doctrines of the Church of

England, yet our pulpits ring of nothing more, than doing no one any

harm, living honestly, loving your neighbor as yourselves, and do what

you can, and then Christ is to make up the deficiency: this is making

Christ to be half a savior, and man the other part; but I say, Christ

will be your whole righteousness, your whole wisdom, your whole

sanctification, or else he will never be your whole redemption. How

amazing is it, that the ministers of the church of England should

speak quite contrary to what they have subscribed! Good God! If these

are the guides of the ignorant, and esteemed to be the true ministers

of Jesus, because they have a great share of letter-learning; when at

the same time they are only the blind leaders of the blind; and

without a special Providence, they both will fall into the ditch.

No wonder at people's talking of the fitness and unfitness of things,

when they can tell us, that the Spirit of God, is a good conscience,

and the comforts of the Holy Ghost are consequent thereupon. But this

is wrong; for it should be said, the Spirit of God, are the comforts

of the Holy Ghost, and a good conscience consequent thereupon. Seneca,

Cicero, Plato, or any of the heathen philosophers, would have given as

good a definition as this; it means no more than reflecting we have

done well.

But let these modern, polite gentlemen, and let my letter-learned

brethren, paint man in as lovely colors as they please, I will not do

it; I dare not make him better than the word of God does. If I was to

paint man in his proper colors, I must go to the kingdom of hell for a

copy; for man is by nature full of pride, subtlety, malice, envy,

revenge, and all uncharitableness; and what are these but the temper

of the devil? And lust, sensuality, pleasure, these are the tempers of

the beast. Thus, my brethren, man is half a beast, and half a devil, a

motley mixture of the beast and devil. And this is the creature, who

has made himself so obnoxious to the wrath of God, and open to his

indignation, that is told, that he must be part his own savior, by

doing good works, and what he cannot do Christ will do for him.

This is giving the tempter great room to come in with his temptation;

he may press a soul to follow moral duties, to go to church, take the

sacrament, read, pray, meditate; the devil is well content you should

do all these; but if they are done in your own strength, or if you go

no farther than here, you are only going a smoother way to hell.

Thus, my brethren, you may see who it is that tempts us. But

II. Why he tempts you, is the second thing I am to show you.

It is our of envy to you, and to the Lord Jesus Christ, he endeavors

to keep you from closing with Jesus; and if he can but keep you from

laying hold by faith on Christ, he knows he has you safe enough; and

the more temptations you are under, and according to their nature and

greatness, you are more hurried in your minds; and the more unsettled

your thoughts and affections are, the more apt you are to conclude,

that if you were to go to Christ, at present, in all that hurry of

mind, he would not receive you; but this is a policy of the tempter,

to make you have low and dishonorable thoughts of the blessed Jesus;

and so by degrees he works upon your minds, that you are careless and

indifferent about Christ. This, this, my brethren, is the design of

the tempter. Nothing will please him more, than to see you ruined and

lost forever. He tempts you for that end, that you may lose your

interest in Jesus Christ, and that you may dwell with him and apostate

spirits to all eternity. He knows that Jesus Christ died for sinners,

yet he would fain keep souls from seeking to this city of refuge for

shelter, and from going to Gilead for the true balm.

It is he that rules in thy heart, O scoffer, O Pharisee; the devil

reigns there, and endeavors to blind your eyes, that you shall not see

what danger you are in, and how much evil there is in those hearts of

yours; and as long as he can keep you easy and unconcerned about

having your hearts changed, he will be easy; though if he can, he will

tempt you to sin against him, until you are hardened in your iniquity.

O, my brethren, do not give the devil a handle wherewith he may lay

hold on you; alas! it is not wonder that the devil tempts you, when he

finds you at a play, a ball, or masquerade; if you are doing the

devil's work, it is no wonder if he presses you in the continuation

thereof; and how can any say, "Lead us not into temptation," in the

morning, when they are resolved to run into it at night? Good God! Are

these persons members of the church of England? Alas, when you have

gone to church, and read over the prayers, it is offering no more than

the sacrifice of fools; you say Amen to them with your lips, when in

your hearts you are either unconcerned at what you are about, or else

you think that the bare saying of your prayers is sufficient, and that

then God and you have balanced accounts.

But, my dear brethren, do not deceive yourselves, God is not to be

mocked. You are only ruining yourselves for time and eternity. You

pray, "lead us not into temptation," when you are tempting the devil

to come and tempt you.

III. I shall now point out some of the ways and means, he makes use of

to draw you to himself.

But this is a field so large, and I have but just begun to be a

soldier of Jesus Christ, that I cannot name many unto you. I shall

therefore be very short on this head.

1. He endeavors to make you think sin is not so great as it is; that

there is no occasion of being so over-strict, and that you are

righteous over-much; that you are ostentatious [showy, pompous,

egotistical], and will do yourself harm by it; and that you will

destroy yourselves. He shows you, by brethren, the bait, but he hides

the hook; he shows you the pleasure, profits, and advantages, that

attend abundance of this world's goods; but he does not show you

crosses, losses and vexations that you may have while you are in the

enjoyment of the blessings of this world.

2. When he finds he cannot allure you by flattery, he will try you by

frowns, and the terrors of this world; he will stir up people to point

at you, and cry, "Here comes another troop of his followers;" He will

stir them up to jeer, scoff, backbite, and hate you; but if he still

finds this will not do, then he throws doubts, my brethren, and

discouragement in your mind, whether the way you are in is the true

way or not; or else he will suggest, What! Do you expect to be saved

by Christ? Also, He did not die for you; you have been too great a

sinner; you have lived in sin so long, and committed such sins against

Christ, which he will not forgive. Thus he hurries poor sinners almost

into despair.

And very often, when the people of God are met to worship him, he

sends his agents, the scoffers, to disturb them. We saw an instance of

their rage just now; they would fain have disturb us; but the Lord was

on our side, and so prevented all the attempts of wicked and designing

men, to disturb and disquiet us. Lord Jesus, forgive them who are thus

persecuting thy truth! Jesus, show them that they are fighting against

thee, and that it is hard for them to kick against the pricks! These,

my brethren, are some of the ways Satan takes, in is temptations, to

bring you from Christ. Many more might be named; but these are

sufficient, I hope, to keep you on your guard, against all that the

enemy can do to hinder you from coming to Christ.

IV. I come to show you, how earnest you ought to be with Jesus Christ,

either not to suffer you to be led into temptations, or to preserve

you under them.

And here, my dear brethren, let me beseech you to go to Jesus Christ;

tell him, how you are assaulted by the evil one, who lies in wait for

your souls; tell him, you are not able to master him, in your own

strength; beg his assistance, and you shall find him ready to help

you; ready to assist you, and to be your Guide, your Comforter, your

Savior, your All; He will give you strength to resist the fiery darts

of the devil; and, therefore, you can no where find one so proper to

relieve you, as Jesus Christ; he knows what it is to be tempted; he

was tempted by Satan in the wilderness, and he will give you the

assistance of his Spirit, to resist the evil one, and then he will fly

from you. In Christ Jesus you shall have the strength you stand in

need of, the devil shall have no power; therefore fear not, for in the

name of the Lord we shall overcome all our spiritual Amalekites. Let

the devil and his agents rage, let them breathe out threatenings, yes,

let them breathe out slaughters, yet we can rejoice in this, that

Jesus Christ hath them in his power, they shall go no farther than he

permits them; they may rage, they may rage horribly, but they can go

no farther, until they have got more power from on high.

If they could do us what mischief they would, very few of us should be

permitted to see our habitations any more; but, blessed be God, we can

commit ourselves to his protection; he has been our protector

hitherto, he will be so still. Then earnestly entreat of the Lord to

support you under those temptations, which the devil may assault you

with; he is a powerful adversary, he is a cunning one too; he would be

too hard for us, unless we have the strength of Christ to be with us.

But let us be looking up unto Jesus, that he would send his Spirit

into our hearts, and keep us from falling. O my dear brethren in

Christ Jesus, how stands it now between God and your souls? Is Jesus

altogether lovely to your souls? Is he precious unto you? I am sure,

if you have not gone back from Christ, he will not from you; he will

root out the accursed things of this world, and dwell in your hearts.

You are candidates for heaven; and will you mind earth ? What are all

the pleasures of earth, without an interest in the Lord Jesus Christ?

And one smile from him is more to be desired than rubies, yea more

than the whole world.

O you who have found Jesus Christ assisting you, and supporting you

under all the temptations of this life, will you forsake him? Have you

not found him a gracious master? Is he not the chiefest of ten

thousand, and altogether lovely? Now you see a form and comeliness in

Christ, which you never saw before. O! how do you and I wish we had

known Jesus sooner, and that we had more of his love; it is

condescending love, it is amazing, it is forgiving love, it is dying

love, it is exalted and interceding love, and it is glorified love.

Methinks when I am talking of the love of Jesus Christ, who loved me

before I love him; he saw us polluted in blood, full of sores, a slave

to sin, to death and hell, running to destruction, then he passed by

me, and said unto my soul, "Live;" he snatched me as a brand plucked

from the burning. It was love that saved me, it was all of the free

grace of God, and that only. The little experience I have had of this

love, makes me amazed at the condescension, the love, and mercifulness

of the blessed Jesus, that he should have mercy upon such a wretch. O,

my brethren, the kingdom of God is within me, and this fills me so

full of love, that I would not be in my natural state again, not for

millions of millions of worlds; I long to be with Jesus, to live with

the Lord that bought me, to live forever with the Lamb that was slain,

and to sing Hallelujah's unto him. Eternity itself will be too short

to set forth the love of the Lord Jesus Christ. I cannot, indeed I

cannot forbear speaking again, and again, and again, of the Lord

Jesus.

And if there are any here who are strangers to this love of the Lord

Jesus Christ, do not despair; come, come unto Christ, and he will have

mercy upon you, he will pardon all your sins, he will heal all your

backslidings, he will love you freely, and take you to be with

himself.. Come therefore, O my guilty brethren, unto Jesus, and you

shall find rest for your souls. You need not fear, you need not

despair, when God has had mercy upon such a wretch as I; and he will

save you also, if you will come unto him by faith.

Why do ye delay? What! Do you say, you are poor, and therefore ashamed

to come? It is not your poverty that Christ mindeth; come in all your

rags, in all your pollution, and he will save you. Do not depend upon

any thing but the blood of Jesus Christ; do not stand out an hour

longer, but give your hearts to Christ, give him the firstlings of the

flock; come unto him now, lest he should cut you off before you are

prepared, and your soul be sent to that pit from whence there is no

redemption.

Do not waver, but give him that which he desires, your hearts; it is

the heart the Lord Jesus Christ wanteth; and when you have an inward

principle wrought in your hearts by this same Jesus, then you will

feel the sweetness and pleasure of communion with God. O consider, my

brethren, the love of the Lord Jesus Christ, in dying for you; and are

you resolved to slight his dying love? Your sins brought Christ from

heaven, and I humbly pray to the Lord that they may not be a means of

sending you to hell. What language will make you leave your sins and

come to Christ? O that I did but know! And that it lay in my power to

give you this grace; not one of you, not the greatest scoffer here

should go hence before he was changed from a natural to a spiritual

life; then, then we would rejoice and take sweet council together; but

all this is not in my power; but I tell you where you may have it,

even of the Lord Jesus; he will give it to you, if you ask it of him,

for he has told us, "Ask, and you shall receive;" therefore ask of

him, and if you are repulsed again and again, entreat him more, and he

will be unto you as he was to the poor Syrophoenician woman, who came

to Christ on account of her daughter; and is she was so importunate to

him for a body, how much more should we be solicitous for our souls?

If you seek to him in faith, his answer will be to you as it was to

her, "Thy faith hath saved thee, be it as thou wouldest have it."

O, do not forsake the seeking of the Lord; do not, I beseech you,

neglect the opportunities which may be offered to you, for the

salvation of your souls; forsake not the assembling of yourselves

together, to build up and confirm and strengthen those who are weak in

faith; to convince sinners, that they may feel the power of God

pricking them in their hearts, and make them cry out, "What must we do

to be saved?"

The devil and his agents have their clubs of reveling, and their

societies of drunkenness; they are not ashamed to be seen and heard

doing the devil their master's works; they are not ashamed to proclaim

him; and sure you are not ashamed of the Lord Jesus Christ; you dare

proclaim that Jesus, who died that you might live, and who will own

you before his Father and all the holy angels; Therefore, dare to be

singularly good; be not afraid of the face of man; let not all the

threats of the men of this world move you; what is the loss of all the

grandeur, or pleasure, or reputation of this life, compared to the

loss of heaven, of Christ and of your souls? And as for the reproaches

of the world, do not mind them; when they revile you, never, never

revile again; do not answer railing with railing; but let love,

kindness, meekness, patience, long-suffering, be found in you, as they

were in the blessed Jesus; therefore, I beseech you, do not neglect

the frequent coming together, and telling each other, what great

things Jesus Christ hath done for your souls.

I do not now, as the Pharisees say I do, encourage you to leave your

lawful callings, and your business, in which God, by his providence,

hath placed you; for you have two callings, the one a general, and the

other a special one; it is your duty to regard your families, and if

you neglect them out of any pretense whatever, as going to church or

in societies, you are out of the way of your duty, and offering that

to God which he commanded you not. But then, my brethren, you are to

take care that the things of this life do not hinder the preparing for

that which is to come; let not the business of the world make you

unmindful of your souls; but in all your moral actions, in the

business of life, let all be done with a view to the glory of God, and

the salvation of your souls.

The nigh draws on, and obliges me to hasten to a conclusion; though,

methinks, I could speak until my tongue clave to the roof of my mouth,

yes, until I could speak no more, if it was to save your souls from

the paws of him who seeketh to devour you.

Therefore let me beseech you, in all love and compassion; Consider,

you, who are Pharisees; you, who will not come to Christ, but are

trusting to yourselves for righteousness; who think, because you lead

civil, honest, decent lives, all will go well at last; but let me tell

you, O ye Pharisees, that harlots, murderers, and thieves, shall enter

the kingdom of God before you. Do not flatter yourselves of being in

the way to heaven, when you are in the broad way to hell; but if you

will throw away your righteousness and come to Christ, and be

contented to let Jesus Christ do all for you, and in you, then Christ

is willing to be your Savior; but if you bring your good works with

you, and think to be justified on the account of them, you may seek to

be justified by them forever, and never be justified; no, it is only

the blood of Jesus Christ that cleanseth us from the filth and

pollution of all our sins; and you must be sanctified before you are

justified. As for good works, we are justified before God without any

respect to them, either past, present, or to come: when w are

justified, good works will follow our justification, for we can do no

good works, until we are cleansed of our pollution, by the

sanctification of the Spirit of God.

O ye scoffers, come and see this Jesus, this Lord of glory whom you

have despised; and if you will but come to Christ, he will be willing

to receive you, notwithstanding all the persecution you have used

towards his members; However, if you are resolved to persist in your

obstinacy, remember, salvation was offered to you, that Christ and

free grace were proposed; but you refused to accept of either, and

therefore your blood will be required at your own hands.

I shall only say this unto you, that however you may despise either me

or my ministry, I shall not regard it, but shall frequently show you

your danger, and propose to you the remedy; and shall earnestly pity

and pray for you, that God would show you your error, and bring you

home into his sheepfold, that you, from ravenous lions, may become

peaceful lambs.

And as for you, O my brethren, who desire to choose Christ for you

Lord, and to experience his power upon your souls, and as you do not

find your desires and prayers answered; go on, and Christ will

manifest himself unto you, as he does not unto the world; you shall be

made to see and feel this love of Jesus upon your souls; you shall

have a witness in your own breast, that you are the Lord's; therefore,

do not fear, the Lord Jesus Christ will gather you with his elect,

when he comes at that great day of accounts, to judge every one

according to the deeds done in the body, whether they be good, or

whether they be evil; and, O that the thought of answering to God for

all our actions, would make us more mindful about the consequences

that will attend it.

And now let me address all of you, high and low, rich and poor, one

with another, to accept of mercy and grace while it is offered to you;

Now is the accepted time, now is the day of salvation; and will you

not accept it, now it is offered unto you? Do not stand out one moment

longer; but come and accept of Jesus Christ in his own way, and then

you shall be taken up at the last day, and be with him forever and

ever; and sure this should make you desirous of being with that Jesus

who has done so much for you, and is not interceding for you, and

preparing mansions for you; where may we all arrive and sit down with

Jesus to all eternity!

Which God of his infinite mercy grant, &c

Worldly Business No Plea for the Neglect of Religion

Matthew 8:22 -- "Let the dead bury their dead."

St. Paul preaching at Athens, tells them, that as he passed by and

beheld their devotions, he perceived they were in all things too

superstitious. But was this apostle to rise, can come publishing the

glad tidings of salvation in any of our populous cities, he would see

no reason why he should charge the inhabitants with this; but rather

as he passed by and observed the tenor of their life, say, I perceive

in all things ye are two worldly-minded; ye are too eagerly bent on

pursuing your lawful business; so eagerly, as either wholly to

neglect, or at least too heedlessly to attend on the one thing

needful.

There cannot then be a greater charity shown to the Christian world,

than to sound an alarm in their ears, and to warn them of the

inexpressible danger, of continually grasping after the things of this

life, without being equally, nay a thousand times more concerned for

their well-being in a future state.

And there is still the more occasion for such an alarm, because

worldly-mindedness so easily and craftily besets the hearts of men.

For out of a specious pretense of serving God in laboring for the meat

which perisheth, they are insensibly lulled into such a spiritual

slumber, as scarce to perceive their neglect to secure that which

endureth to everlasting life.

The words of the text, if not at first view, yet when examined and

explained, will be found applicable to this case, as containing an

admirable caution not to pursue the affairs of this world, at the

expense of our happiness in the next.

They are the words of Jesus Christ himself: the occasion of their

being spoken was this; As he was conversing with those that were

gathered round about him, he gave one of them an immediate summons to

follow him: but he, either afraid to go after such a persecuted

master, or rather loving this present world, says, "Suffer me first to

go home and bury my father," or, as most explain it, let me first go

and dispatch some important business I have now in hand. But Jesus

said unto him, "Let the dead bury their dead;" leave worldly business

to worldly men, let thy secular business be left undone, rather than

thou shouldst neglect to follow me.

Whether this person did as he was commanded, I know not; but this I

know, that what Christ said here is person, he has often whispered

with the small still voice of his holy Spirit, and said to many here

present, that rise up early and late take rest, and eat the bread of

carefulness, Come draw off your affections from the things of this

life; take up your cross and follow me. But they, willing to justify

themselves, make answer, Lord, suffer us first to bury our fathers, or

dispatch our secular affairs. I say unto all such, "Let the dead bury

their dead," let your worldly business be left undone, rather than you

should neglect to follow him.

From the words thus explained, naturally arises this proposition, that

no business, though ever so important, can justify a neglect of true

religion.

The truth of which I shall first show, and then make an application of

it.

I. First then, I am to prove, that no temporal business, though ever

so important, can justify a neglect of true religion.

By the word religion, I do not mean any set of moral virtues, any

partial amendment of ourselves, or formal attendance on any outward

duties whatsoever: but an application of Christ's whole and personal

righteousness, made by faith to our hearts; a thorough real change of

nature wrought in us by the invisible, yet powerful operation of the

Holy Ghost, preserved and nourished in our souls by a constant use of

all the means of grace, evidenced by a good life, and bringing forth

the fruits of the Spirit.

This is true and undefiled religion, and for the perfecting this good

work in our hearts, the eternal Son of God came down and shed his

precious blood; for this end were we made, and sent into the world,

and by this alone can we become the sons of God. Were we indeed to

judge by the common practice of the world, we might think we were sent

into it for no other purpose, than to care and toil for the uncertain

riches of this life: but if we consult the lively oracles, they will

inform us, that we were born for nobler ends, even to be born again

from above, to be restored to the divine likeness by Jesus Christ, our

second Adam, and thereby be made meet to inherit the kingdom of

heaven; and consequently, there is an obligation laid upon all, even

the most busy people, to secure this end; it being an undeniable

truth, that all creatures ought to answer the end for which they were

created.

Some indeed are for confining religion to the clergy, and think it

only belongs to those who serve at the altar; but what a fatal mistake

is this, seeing all persons are indifferently called by God to the

same state of inward holiness. As we are all corrupt in our nature, so

must we all be renewed and sanctified. And though it must be granted,

that the clergy lie under double obligations to be examples to

believers, in faith, zeal, charity, and whatever else s commendable

and of good report, as being more immediately dedicated to the service

of God; yet as we have been all baptized with one baptism into the

death of Christ, we are all under the necessity of performing our

baptismal covenant, and perfecting holiness in the fear of God: for

the holy scriptures point out to us but one way of admission into the

kingdom of Christ, through the narrow gate of a sound conversion: And

he that does not enter into the sheepfold, whether clergy or lay-men,

by this door, will find, to his everlasting confusion, there is no

climbing up another way.

Besides, what a gross ignorance of the nature of true religion, as

well as of our own happiness, does such a distinction discover? For

what does our Savior, by willing us to be religious, require of us?

But to subdue our corrupt passions, to root out ill habits, to engraft

the heavenly graces of God's most holy Spirit in their room; and, in

one word, to fill us with all the fullness of God.

And will men be so much their own enemies, as to affirm this belongs

only to those who minister in holy things? Does it not equally concern

the most active man living? Is it the end of religion to make men

happy, and is it not every one's privilege to be as happy as he can?

Do persons in business find the corruptions of their nature, and

disorder of their passions, so pleasing, that they care not whether

they ever regulate or root them out? Or will they consent that

ministers shall be alone partakers of the inheritance of the saints in

light? If not, as they desire the same end, why will they not make use

of the same means? Do they think that God will create a new thing upon

the earth, and, contrary to the purity of his nature, and immutability

of his counsel, admit them into heaven in their natural state, because

they have been encumbered about many worldly things? Search the

scriptures, and see if they give any room for such a groundless hope.

But farther, one would imagine there was something of the highest

concern and utmost importance in our temporal affairs, that they

should divert so many from purifying their hearts by faith which is in

Christ Jesus.

A covetous miser, who neglects religion by being continually intent on

seeking great things for himself and those of his own household,

flatters himself he herein acts most wisely; and at the same time will

censure and condemn a young prodigal, who has no time to be devout,

because he is so perpetually engaged in wasting his substance by

riotous living and following of harlots. But yet a little while, and

men will be convinced, that they are as much without excuse who lost

their souls by hunting after riches, as those who lose them by hunting

after sensual pleasures. For though business may assume an air of

importance, when compared with other trifling amusements, yet when put

in the balance with the loss of our precious and immortal souls, it is

equally frivolous, according to that of our Savior, "What shall it

profit a man, if he shall gain the whole world, and lost his own soul;

or what shall a man give in exchange for his soul?"

And now what need we any further proof? We have heard the decision out

of Christ's own mouth. But because it is so difficult to convince such

of this important truth, whose hearts are blinded by the deceitfulness

of riches, that we had need cry out to them in the language of the

prophet, "O earth, earth, hear the word of the Lord," I shall lay

before you one passage of scripture more, which I could wish were

written on the tables of all our hearts. In the 14th of St. Luke, the

18th and following verses, our blessed Lord puts forth this parable,

"A certain man made a great supper, and bade many, and sent his

servant at supper-time, to call them that were bidden: but they all,

with one consent, began to make excuse. The one said, I have bought a

piece of ground, and I must needs go and see it, I pray thee have me

excused. And another said, I have bought a yoke of oxen, and I must

needs go and prove them, I pray thee therefore have me excused. So the

servant returned, and showed his master all these things." And what

follows? Did the master accept of their excuses? No, the text tells us

the good man was angry, and said, "that none of those which were

bidden, should taste of his supper." And what dies this parable teach,

but that the most lawful callings cannot justify our neglect; nay,

that they are no longer lawful when they in any wise interfere with

the great concerns of religion? For the marriage supper here spoken

of, means the gospel; the master of the house is Christ; the servants

sent out, are his ministers, whose duty it is, from time to time, to

call the people to this marriage-feast, or, in other words, to be

religious. Now we find those that were bidden, were very well and

honestly employed. There was no harm in buying or seeing a piece of

ground, or in going to prove a yoke of oxen; but here lay their

faults, they were doing those things, when they were invited to come

to the marriage feast.

Without doubt, persons may very honestly and commendably be employed

in following their respective callings; but yet, if they are engaged

so deeply in these, as to hinder their working our their salvation

with fear and trembling, they must expect the same sentence with their

predecessors in the parable, that none of them shall taste of Christ's

supper: for our particular calling, as of this or that profession,

must never interfere with our general and precious calling, as

Christians. Not that Christianity calls us entirely out of the world,

the holy scriptures warrant no such doctrine.

It is very remarkable, that in the book of life, we find some almost

of all kinds of occupations, who notwithstanding served God in their

respective generations, and shone as so many lights in the world. Thus

we hear of a good centurion in the evangelists, and a devout Cornelius

in the Acts; a pious lawyer; and some that walked with God, even of

Nero's household, in the epistles; and our divine master himself, in

his check to Martha, does not condemn her for minding, but for being

cumbered or perplexed about many things.

No, you may, nay, you must labor, our of obedience to God, even for

the meat which perisheth.

But I come, in the Second place, to apply what has been said.

I beseech you, by the mercies of God in Christ Jesus, let not your

concern for the meat which perisheth be at the expense of that which

endureth to everlasting life; for, to repeat our blessed Savior's

words, "What shall it profit a man, if he shall gain the whole world,

and lose his own soul; or, what shall a man give in exchange for his

soul?

Were we always to live in the world, then worldly wisdom would be our

highest wisdom: but forasmuch as we have here no continuing city, and

were only sent into this world to have our natures changed, and to fit

ourselves for that which is to come; then to neglect this important

work for a little worldly gain, what is it but, with profane Esau, to

sell our birth-right for a mess of pottage.

Alas! how unlike are Christians to Christianity! They are commanded to

"seek first the kingdom of God and his righteousness," and all other

real necessaries shall be added unto them; but they are fearful (O men

of little faith!) that if they should do so, all other necessaries

would be taken from them: they are strictly forbidden to be careful

for the morrow, and yet they rest not night or day, but are

continually heaping up riches for many years, though they know not who

shall gather them. Is this acting like persons that are strangers and

pilgrims upon earth? Is this keeping their baptismal vow? Or rather,

is it not directly apostatizing from it, and deserting the service of

Jesus Christ, to list themselves under the banner of mammon?

But what will be the hope of such worldlings, when God shall take away

their souls? What if the almighty should say to each of them, as he

did to the rich fool in the gospel, "this night shall thy soul be

required of thee;" O then, what would all those things profit them,

which they are now so busy in providing?

Was eternal life, that free gift of God in Christ Jesus, to be

purchased with money; or could men carry their flocks beyond the

grave, to buy oil for their lamps, i.e. grace for their hearts, when

they should be called to meet the bridegroom, there might be some

reason why God might well bear with them: but since their money is to

perish with them; since it is certain, as they brought nothing into

the world, so they can carry nothing out; or supposing they could,

since there is no oil to be bought, no grace to be purchased when once

the lamp of their natural life is gone out; would it not be much more

prudent to spend the short time they have here allotted them, in

buying oil while it may be had, and not for fear of having a little

less of that which will quickly be another man's, eternally lose the

true riches?

What think you? Is it to be supposed, it grieved that covetous

worldling before mentioned, when his sprung into the world of spirits,

that he could not stay here till he had pulled down his barns and

built greater? Or think you not that all things here below seemed

equally little to him then, and he only repented that he had not

employed more time in pulling down every high thought that exalted

itself against the Almighty, and building up his soul in the knowledge

and fear of God?

And thus it will be with all unhappy men, who like him are disquieting

themselves in a vain pursuit after worldly riches, and at the same

time are not rich towards God.

They may, for a season, seem excellently well employed in being

solicitously careful about the important concerns of this life; but

when once their eyes are opened by death, and their souls launched

into eternity, they will then see the littleness of all sublunary

cares, and wonder they should be so besotted [intoxicated, loaded] to

the things of another life, while they were, it may be, applauded for

their great wisdom and profound sagacity in the affairs of this world.

Alas! how will they bemoan themselves for acting like the unjust

steward, so very wisely in their temporal concerns, in calling their

respective debtors so carefully, and asking how much every one owes to

them, and yet never remembering to call themselves to an account, or

inquire how much they owed to their own great Lord and master?

And now what shall I say more? The God of this world, and the

inordinate desire of other things, must have wholly stifled the

conscience of that man, who does not see the force of these plain

reasonings.

Permit me only to add a word or two to the rich, and to persons that

are freed from the business of this life.

But here I must pause a while, for I am sensible that it is but an

ungrateful, and as some may imagine, an assuming thing, for such a

novice in religion to take upon him to instruct men in high stations,

and who perhaps would disdain to set me with the dogs of their flock.

But however, since St. Paul, who knew what best became a young

preacher, commanded Timothy, young as he was, to exhort and charge the

rich with all authority; I hope none here that are so, will be

offended, if with humility I beg leave to remind them, though they

once knew this, that if persons in the most busy employs are

indispensably obliged to "work out their salvation with fear and

trembling," much more ought they to do so, who are free from the toils

and encumbrance of a lower way of life, and consequently have greater

opportunities to leisure to prepare themselves for a future state.

But is this really the case? Or do we not find, by fatal experience,

that too many of those whom God has exalted above their brethren, who

are "clothed in purple and fine linen, and fare sumptuously every

day," by a sad abuse of God's great bounty towards them, think that

their stations set them above religion, and so let the poor, who live

by the sweat of their brows, attend more constantly on the means of

grace than do they?

But woe unto such rich men! For they have received their consolation.

Happy had it been if they had never been born: for if the careless

irreligious tradesman cannot be saved, where will luxurious and wicked

gentlemen appear?

Let me therefore, by way of conclusion, exhort all persons, high and

low, rich and poor, one with another, to make the renewal of their

fallen nature, the one business of their lives; and to let no worldly

profit, no worldly pleasure, divert them from the thoughts of it. Let

this cry, "Behold the bridegroom cometh," be ever sounding in our

ears; and let us live as creatures that are every moment liable to be

hurried away by death to judgment: let us remember, that this life is

a state of infinite importance, a point between two eternities, and

that after these few days are ended, there will remain no more

sacrifice for sin; let us be often asking ourselves, how we shall wish

we had lived when we leave the world? And then we shall always live in

such a state, as we shall never fear to die in. Whether we live, we

shall live unto the Lord; or whether we die, we shall die unto the

Lord; so that living or dying we may be the Lord's.

To which end, let us beseech God, the protector of all them that put

their trust in him, without whom nothing is string, nothing is holy,

to increase and multiply upon us his mercy, that he being our ruler

and guide, we may so pass through things temporal, that we finally

lose not the things eternal; though Jesus Christ our Lord.

Christ the Only Rest for the Weary and Heavy-Laden

Matthew 11:28 -- "Come unto me, all ye that are weary and heavy laden,

and I will give you rest."

Nothing is more generally known than our duties which belong to

Christianity; and yet, how amazing is it, nothing is less practiced?

There is much of it in name and show, but little of it in the heart

and conversation; indeed, if going to church, and to the sacrament,

or, if our being called after the name of Christ, and being baptized

into that name; if that will make us Christians, I believe all of us

would have a claim thereto: but if it consists in the heart, that

there must be an inward principle wrought in us by faith; that there

must be a change of the whole nature, a putting off the old man with

his deeds, a turning from sin unto God, a cleaving only unto the Son

of Righteousness; and that there must be a new birth, and we

experience the pangs thereof; and that you must feel yourselves weary

and heavy laden with your sins, before you will seek for deliverance

from them; if this is to be the case, if there is so much in being

children of God, alas! how many who please themselves with an outside

show, a name to live whilst they are dead; and how few that have any

share in this spiritual state, in this true and living name? How few

are they who are weary and heavy laden with their sins, and seek to

Christ for rest? They say, in a formal customary manner, we are

sinners, and there is no health in us; but how few feel themselves

sinners, and are so oppressed in their own spirits, that they have no

quiet nor rest in them, because of the burden of their sins, and the

weight that is fallen and lays on their minds?

Under these burdens, these heavy burdens, they are at a loss what to

do whereby they may obtain rest; they fly to their works, they go to a

minister, and he tells them to read, to pray, and meditate, and take

the sacrament: thus they go away, and read, and pray, and meditate

almost without ceasing, and never neglect the sacrament whenever there

is an opportunity for the taking of it. Well, when the poor soul has

done all this, it still finds no ease, there is yet no relief. Well,

what must you do then? To lie still under the burden they cannot, and

to get rid of it then cannot. O what must the burdened soul do! Why,

goes to the clergyman again, and tells him the case, and what it has

done, and that it is no better. Well, he asks, have you given alms to

the poor? Why no. Then go and do that, and you will find rest. Thus

the poor sinner is hurried from duty to duty, and still finds no rest:

all things are uneasy and disquiet within, and there remains no rest

in the soul. And if it was to go through all the duties of religion,

and read over a thousand manuals of prayers, none would ever give the

soul any rest; nothing will, until it goes to the Lord Jesus Christ,

for there is the only true rest; that is the rest which abideth, and

will continue for ever. It is not in your own works, nor in your

endeavors: no; when Christ comes into your souls, he pardons you,

without any respect to your works, either past, present, or to come.

From the words, my brethren, I have now read, I shall

I. Show you who are the weary and heavy laden.

II. Inquire what is meant by coming to Christ. And,

III. Conclude with exhorting you to accept of the invitation which the

Lord Jesus Christ gives unto you to come unto him, with the assurance

of finding rest.

First, I am to show you, who are the weary and heavy-laden.

And here it will be necessary to consider who are not; and then, to

consider who they are that are really so.

1. Those who think themselves good enough, and are pleased that they

are not so bad as others, these are not weary or heavy laden.

No, these Pharisees are not thus troubled; they laugh and jest at

those who talk of feeling their sins, and think there is no occasion

to make so much ado about religion: it is to be righteous over-much,

and the means to destroy yourselves. They think if they do but mean

well, and say their prayers, as they call them, it is sufficient:

though they may say a prayer, yea, thousands of prayers, and all the

while be only offering up the sacrifice of fools. They may call God,

Father, every day, when it is only mocking of God, and offering up

false fire unto him; and it would be just for him to serve them, as he

did Nadab and Abihu, destroy them, cut them off from the face of the

earth: but he is waiting to be gracious, and willing to try a little

longer, whether you will bring forth any thing more than the leaven of

an outward profession, which is not all that the Lord requires; no, he

wants the heart; and unless you honor him with that, he does not

regard your mouths, when the other is far from him. You may say over

your prayers all your lives, and yet you may never pray over one:

therefore, while you flatter yourselves you are good enough, and that

you are in a state of salvation, you are only deceiving you own souls,

and hastening on your own destruction. Come unto him, not as being

good enough, but as vile sinners, as poor, and blind, and naked, and

miserable, and then Jesus will have compassion.

O ye Pharisees, what fruits do ye bring forth? Why, you are moral,

polite creatures; you do your endeavors, you do what you can, and so

Jesus is to make up the rest. You esteem yourselves fine, rational,

and polite beings, and think it is too unfashionable to pray; it is

not polite enough: perhaps you have read some prayers, but knew not

how to pray from your hearts; no, by no means: that was being

righteous over-much indeed.

But when once you are sensible of your being lost, damned creatures,

and see hell gaping ready to receive you: if God was but to cut the

thread of life, O then, then you would cry earnestly unto the Lord to

receive you, to open the door of mercy unto you; your bones would then

be changed, you would no more flatter yourselves with your abilities

and good wishes; no, you would see how unable you were, how incapable

to save yourselves; that there is no fitness, no free will in you; no

fitness, but for eternal damnation, no free will but that of doing

evil; and that when you would do good, evil is present with you, and

the thing that ye would not, that do ye. He knows the secret intent of

every heart; and this is a pleasure to you, my dear brethren, who come

on purpose to meet with him, though it be a field. And, however some

may esteem me a mountebank, and an enthusiast, one that is only going

to make you methodically mad; they may breathe out their invectives

against me, yet Christ knows all; he takes notice of it, and I shall

leave it to him to plead my cause, for he is a gracious Master: I have

already found him so, and am sure he will continue so. Vengeance is

his, and he will repay it. Let them revile me; let them cast me out of

their synagogues, and have my name in reproach, I shall not answer

them by reviling again, or in speaking evil against them: no, that is

not the Spirit of Christ, but meekness, patience, long-suffering,

kindness, &c.

Ye Pharisees, who are going about to establish your own righteousness;

you, who are too polite to follow the Lord Jesus Christ in sincerity

and truth; you, who are all for a little show, a little outside work;

who lead moral, civil, decent lives, Christ will not know you at the

great day, but will say unto you, O ye Pharisees, was there any place

for me in your love? Alas! you are full of anger and malice, and

self-will; yet you pretended to love and serve me, and to be my

people: but, however, I despise you; I, who am God, and knoweth the

secret of all hearts; I, who am truth itself, the faithful and true

witness, say unto you, "Depart from me, ye workers of iniquity, into

that place of torment, prepared for the devil and his angels." Good

God! And must these discreet polite creatures, who never did any one

harm, but led such civil, decent lives, must they suffer the vengeance

of eternal fire? Cannot their righteous souls be saved? Where then

must the sinner and the ungodly appear? Where wilt thou, O Sabbath-

breaker, appear, thou, who canst take thy pleasure, thy recreation, on

the Lord's-day, who refuseth to hear the word of God, who wilt not

come to church to be instructed in the ways of the Lord? Where will

you, O ye adulterers, fornicators, and such-like of this generation

appear? Whoremongers and adulterers God will judge, and them he will

condemn. Then you will not call these tricks of youth: no, but you

will call on the rocks and the mountains to fall on you, to hide you

from the fury and anger of the Lord. Where wilt thou, O man, appear,

that takes pleasure in making a mock of sin, who despiseth all

reproof, who throws about thy jests as a madman does fire, and asks

whether thou art not in sport? Where wilt thou, O man, appear, that

makes it thy business to preach against the children of the Most High;

thou, who art inventing methods in order to stop the progress of the

gospel, and using thy utmost power to quash [squash] the preaching

thereof; who art raising of evil reports against the disciple of

Christ, and esteemest them madmen, fools, schismatics, and a parcel of

rabble? Thou, O man, with all thy letter-learning, wilt surely see the

judgment seat of Christ, though, perhaps, sorely against your will; to

be cast by him into eternal fire, a place prepared for the devil and

his angels. There is a burning tophet kindled by the fury of an

avenging God, which will never, never be quenched. The devil longs to

embrace you in his hellish arms, whenever the sentence is past, where

you must for ever bear the weight of your sin: there is no redemption

then; the day of grace is past; the door of hope is shut; mercy will

be no more offered, but you must be shut out from God for ever. O who

can dwell with everlasting burnings!

However you may think of hell, indeed it is not a painted fire; it is

not an imagination to keep people in awe: then, then you will feel the

power of the almighty arm. If you will not lay hold on his golden

scepter, he will break you with his iron rod. O ye Pharisees, who are

now so good, so much better than others, how will ye stand before

Christ, when dressed in his glory as judge? You Arians, may now

despise his divinity; then you shall have a proof of it; he will show,

that he has all power, and that he was no subordinate God; he will

show you that he has all power in heaven and earth; that he was King

of kings, and Lord of lords; that he was the mighty God, the

everlasting Father; and this power that he has, he will exercise in

preserving you to no other end, but to punish you forever. Thus you,

who please yourselves with being good enough now, who are not weary

and heavy laden with a sense of your sins here, will be weary and

heavy laden with a sense of your punishment hereafter.

2. Those, my brethren, are not weary and heavy laden with a sense of

their sins, who can delight themselves in the polite entertainments of

the age, and follow the sinful diversion of life.

Now they can go to balls and assemblies, play-houses and horse-racing;

they have no thought of their sins; they know not what it is to weep

for sin, or humble themselves under the mighty hand of God; they can

laugh away their sorrows, and sing away their cares, and drive away

these melancholy thoughts: they are too polite to entertain any sad

thoughts; the talk of death and judgment is irksome to them, because

it damps their mirth; they could not endure to think of their sin and

danger; they could not go to a play, and think of hell; they could not

go quietly to a masquerade, and think of their danger; they could not

go to a ball or an assembly in peace, if they thought of their sins.

And so it is proved, even to a demonstration, that these are not weary

and heavy laden: for if they are not thoughtful about their sins, they

will never be weary and heavy laden of them. But at the day of

judgment all will be over; they shall lose all their carnal mirth, all

their pleasure, all their delight will be gone forever.

They will say then of their laughter, it is mad; and of mirth, What

dost thou? Their merry conceits, and witty jests against the poor

despised people of God, are then over. Their mirth was but as the

crackling of thorns under a pot; it made a great blaze and unseemly

noise for a while, but it was presently gone, and will return no more.

They think now, that if they were to fast or to pray, and meditate and

mourn, they should be righteous over-much, and destroy themselves;

their lives would be a continual trouble, and it would make them run

mad. Alas, my brethren, what misery must that life be, where there is

no more pleasant days, no more balls or plays, no cards or dice, those

wasters of precious time, no horse-racing and cock-fighting, from

whence no good ever came, unless abusing God Almighty's creatures, and

putting them to that use which he never designed them, can be called

so. How miserable will your life be, when all your joys are over, when

your pleasures are all past, and no more mirth or pastime? Do you

think there is one merry heart in hell? One pleasing countenance? Or

jesting, scoffing, swearing tongue? A sermon now is irksome; the offer

of salvation, by the blood of Jesus Christ, is now termed enthusiasm;

but then you would give thousands of worlds, if in your power, for one

tender of mercy, for one offer of grace, which now you so much

despise.

Now, you are not weary of your diversions, nor are you heavy laden

with the sins, with which they are accompanied; but then you will be

weary of your punishment, and the aggravation which attends it. Your

cards and dice, your hawks and hounds, and bowls, and your pleasant

sports, will then be over. What mirth will you have in remembering

your sports and diversions? I would not have you mistake me, and say,

I am only preaching death and damnation to you; I am only showing you

what will be the consequence of continuing in these sinful pleasures;

and if the devil does not hurry you away with half a sermon, I shall

show you how to avoid these dangers, which I now preach up as the

effect of sin unrepented of. I mention this, lest you should be

hurried away by the devil: but be not offended, if I point our unto

you more of the terrors which will attend your following these polite

and fashionable entertainments of the present age, and of not being

weary and heavy laden with a sense of your sins.

They who delight in drinking wine to excess, and who are drunkards,

what bitter draughts will they have instead of wine and ale? The heat

of lust will be then also abated; they will no more sing the song of

the drunkard; no more spend their time in courting their mistresses,

in lascivious discourse, in amorous songs, in wanton dalliances, in

brutish defilements: no, these are all over; and it will but prick

each other to the heart to look one another in the face. Then they

will wish, that instead of sinning together, they had prayed together;

had frequented religious societies; had stirred up each other to love

and holiness, and endeavored to convince each other of the evil of

sin, and how obnoxious they are to the wrath of God; and the necessity

of being weary and heavy laden with a sense thereof; that they might

have escaped the punishment which they suffer, by their following the

sinful an polite diversions of the age they fell into. But as it was

against God himself they had sinned, so no less than God will punish

them for their offenses: he hath prepared those torments for his

enemies; his continual anger will still be devouring of them; his

breath of indignation will kindle the flame; his wrath will be a

continual burden to their souls. Woe be to him who falls under the

stroke of the Almighty!

Thus they are not weary and heavy laden with their sins, who can

follow the polite and fashionable entertainments of the age. But,

Secondly, I am to show you what it is to be weary and heavy laden with

sins. And

1. You may be said, my brethren, to be weary and heavy laden, when

your sins are grievous unto you, and it is with grief and trouble you

commit them.

You, who are awakened unto a sense of your sins, who see how hateful

they are to God, and how they lay you open to his wrath and

indignation, and would willingly avoid them; who hate yourselves for

committing them; when you are thus convinced of sin, when you see the

terrors of the law, and are afraid of his judgments; then you may be

said to be weary of your sins. And O how terrible do they appear when

you are first awakened to a sense of them; when you see nothing but

the wrath of God ready to fall upon you, and you are afraid of his

judgments! O how heavy is your sin to you then! Then you feel the

weight thereof, and that it is grievous to be born.

2. When you are obliged to cry out under the burden of your sins, and

know not what to do for relief; when this is your case, you are weary

of your sins. It does not consist in a weariness all of a sudden; no,

it is the continual burden of your soul, it is your grief and concern

that you cannot live without offending God, and sinning against him;

and these sins are so many and so great, that you fear they will not

be forgiven.

I come, Secondly, to show you what is meant by coming to Christ.

It is not, my brethren, coming with your own works: no, you must come

in full dependence upon the Lord Jesus Christ, looking on him as the

Lord who died to save sinners: Go to him, tell him you are lost,

undone, miserable sinners, and that you deserve nothing but hell; and

when you thus go to the Lord Jesus Christ out of yourself, in full

dependence on the Lord Jesus Christ, you will find him an able and a

willing savior; he is pleased to see sinners coming to him in a sense

of their own unworthiness; and when their case seems to be most

dangerous, most distressed, then the Lord in his mercy steps in and

gives you his grace; he puts his Spirit within you, takes away your

heart of stone, and gives you a heart of flesh. Stand not out then

against this Lord, but go unto him, not in your own strength, but in

the strength of Jesus Christ.

And this brings me, Thirdly, to consider the exhortation Christ gives

unto all of you, high and low, rich and poor, one with another, to

come unto him that you may have rest. And if Jesus Christ gives you

rest, you may be sure it will be a rest indeed; it will be such a rest

as your soul wants; it will be a rest which the world can neither give

nor take away. O come all of ye this night, and you shall find rest:

Jesus Christ hath promised it. Here is a gracious invitation, and do

not let a little rain hurry you away from the hearing of it; do but

consider what the devil and damned spirits would give to have the

offer of mercy, and to accept of Christ, that they may be delivered

from the torments they labor under, and must do so forever; or, how

pleasing would this rain be to them to cool their parched tongues; but

they are denied both, while you have mercy offered to you; free and

rich mercy to come to Christ; here is food for your souls, and the

rain is to bring forth the fruits of the earth, as food for you

bodies. Here is mercy upon mercy.

Let me beseech you to come unto Christ, and he will give you rest; you

shall find rest unto your souls. O you, my weary, burdened brethren,

do but go to Christ in this manner, and though you go to him weary,

you shall find rest before you come from him: let not anything short

of the Lord Jesus Christ be your rest; for wherever you seek you will

be disappointed; but if you do but seek unto the Lord Jesus Christ,

there you will find a fullness of every thing which your weary soul

wants. Go to him this night; here is an invitation to all you who are

weary souls. He does not call you, O Pharisees; not, it is only you

weary sinners; and sure you will not stay from him, but accept of his

invitation; do not delay; one moment may be dangerous: death may take

you off suddenly. You know not but that a fit of the apoplexy may

hurry you from time into eternity; therefore, be not for staying till

you have something to bring; come in all your rags, in all your

filthiness, in all your distresses, and you will soon find Jesus

Christ ready to help, and to relieve you; he loves you as well in your

rags, as in your best garments; he regards not your dress; no, do but

come unto him, and you shall soon find rest for your souls.

What say you? Shall I tell my Master you will come unto him, and that

you will accept him on his own terms. Let me, my brethren, beseech you

to take Jesus without anything of your own righteousness: for if you

expect to mix anything of yourself with Christ, you build upon a sandy

foundation; but if you take Christ for your rest, he will be that unto

you. Let me beseech you to build upon this rock of ages. O my

brethren, think of the gracious invitation, "Come unto me," to Jesus

Christ; it is he that calls you; And will you not go?

Come, come unto him. If your souls were not immortal, and you in

danger of losing them, I would not thus speak unto you; but the love

of your souls constrains me to speak: methinks this would constrain me

to speak unto you forever. Come then by faith, and lay hold of the

Lord Jesus; though he be in heaven, he now calleth thee. Come, all ye

drunkards, swearers, Sabbath-breakers, adulterers, fornicators; come,

all ye scoffers, harlots, thieves, and murderers, and Jesus Christ

will save you; he will give you rest, if you are weary of your sins. O

come lay hold upon him. Had I less love for your souls, I might speak

less; but that love of God, which is shed abroad in my heart, will not

permit me to leave you, till I see whether you will come to Christ or

no. O for your life receive him, for fear he may never call you any

more. Behold, the Bridegroom cometh; it may be this night the cry may

be made. Now would you hear this, if you were sure to die before the

morning light? God grant you may begin to live, that when the king of

terrors shall come, you may have nothing to do but to commit your

souls into the hands of a faithful Redeemer.

Now to God the Father, God the Son, and God the Holy Ghost, be all

honor, praises, dominion, and power, henceforth and for evermore.

Amen, Amen.

The Folly and Danger of Parting with Christ for the Pleasures and Profits of

Life

Matthew 8:23-34 -- "And when he was entered into a ship, his disciples

followed him. And, behold, there arose a great tempest in the sea,

insomuch that the ship was covered with the waves: but he was asleep.

And his disciples came to [him], and awoke him, saying, Lord, save us:

we perish. And he saith unto them, Why are ye fearful, O ye of little

faith? Then he arose, and rebuked the winds and the sea; and there was

a great calm. But the men marveled, saying, What manner of man is

this, that even the winds and the sea obey him! And when he was come

to the other side into the country of the Gergesenes, there met him

two possessed with devils, coming out of the tombs, exceeding fierce,

so that no man might pass by that way. And, behold, they cried out,

saying, What have we to do with thee, Jesus, thou Son of God? art thou

come hither to torment us before the time? And there was a good way

off from them an herd of many swine feeding. So the devils besought

him, saying, If thou cast us out, suffer us to go away into the herd

of swine. And he said unto them, Go. And when they were come out, they

went into the herd of swine: and, behold, the whole herd of swine ran

violently down a steep place into the sea, and perished in the waters.

And they that kept them fled, and went their ways into the city, and

told every thing, and what was befallen to the possessed of the

devils. And, behold, the whole city came out to meet Jesus: and when

they saw him, they besought [him] that he would depart out of their

coasts."

If we were but sensible of the great necessity there is, in this our

day, of being real Christians, sure we should not be contented with

being nominal ones; but we are sunk into I know not what; we are no

better than baptized heathen. And how amazing is it, that we should

profess the name of Christ, and yet so little converse about him;

surely, this name whereby we are called, should be the theme of our

discourse here, and of our eternal Hallelujahs in a world to come. But

is it not more amazing, to consider, that instead of the name of

Jesus, whereby we are to have salvation, we are taught to look for it

in ourselves, and that there must be a fitness in us before God

bestows his grace and favor upon us. But what doctrine is this? Not

the doctrine of the scripture, not the doctrine of Jesus, not that of

the primitive Christians, not that of the reformation, nor that of the

articles of the church of England. No, it is the doctrine of the

devil; this is making Christ but half a Savior, and driving man into

an error of the greatest consequence, in making him go to Jesus in his

own strength, and not in the name of the Lord Jesus Christ. But, my

brethren, unless you go in the strength of Jesus Christ; unless you

depend only upon him for salvation; unless he is your wisdom,

righteousness and sanctification, he will never be your redemption.

Our salvation is the free gift of God; it is owing to his free love,

and the free grace of Jesus Christ, that ever you are saved.

Do not flatter yourselves of being good enough, because you are

morally so; because you go to church, say the prayers, and take the

sacrament, therefore you think no more is required; alas, you are

deceiving your own souls; and if God, in his free grace and mercy,

does not show you your error, it will only be leading you a softer way

to your eternal ruin; but God forbid that any of you, to whom I am now

speaking, should imagine this; no, you must be abased, and God must be

exalted, or you will never begin at the right end, you will never see

Jesus with comfort or satisfaction, unless you go to him only on the

account of what he has done and suffered.

Is it not plain to a demonstration, that we are acting the part of the

Gergesenes, who came and desired Jesus to depart from them? Let us

consider the words, and then we shall see how exactly we are

performing the part of these men over again.

And when he was entered into a ship his disciples followed him.

Christ had been working of many miracles, as we may read a few verses

before; and as he continually went about doing good, so now he was

going to the country of the Gergesenes to dispossess two, who were

possessed with devils; and his disciples followed him; No doubt they

were reproached and pointed at, for following such a babbler, as the

Scribes and Pharisees esteemed the Lord Jesus Christ. Doubtless they

were pointed at, jeered, scoffed, and esteemed madmen, enthusiasts,

and a parcel of rabble; but still they followed the Lord Jesus Christ,

they did not mind a little reproach; no, they loved their Master too

well to forbear following him for the sake of a little persecution.

And if you do but love the Lord Jesus Christ, love him above all, you

will follow him in spite of the malice of all the Scribes and

Pharisees of this generation.

And behold there arose a great tempest on the sea.

The presence of Christ in the ship, did not preserve the disciples

from fears and troubles; they were filled with uneasiness, although

Christ was with them: this was only for a trial of their faith, to see

if they would stand fast for the Lord in a persecuting time. My dear

brethren, if the Lord is trying of you, do not give out; no, stand

fast in all that the Lord may call you to suffer: It is easy to follow

Christ when all things are safe: but your love to Jesus Christ would

be seen more, if you must lose your lives, or deny your Jesus; it

would be a trial of your love, when fire and faggot was before you, if

you would rush into that, rather than flie from the truth as it is in

Jesus. Though all things are calm now, the storm is gathering, and by

and by it will break; it is at present no bigger than a man's hand;

but when it is full it will break, and then you will see whether you

are found Christians or not. Persecution would scatter the hypocrites,

and make nominal Christians afraid to worship God; they would then

soon turn unto the world and the things of it.

And his disciples came to [him], and awoke him, saying, Lord, save us:

we perish. And he saith unto them, Why are ye fearful, O ye of little

faith? Then he arose, and rebuked the winds and the sea; and there was

a great calm. But the men marveled, saying, What manner of man is

this, that even the winds and the sea obey him!

Here we may see the great compassion of the Lord Jesus Christ; no

sooner had the disciples awakened him, and he saw their danger, but he

rebuked the winds and seas, and all things were calm. Thus it was in a

natural way, and will be so in a spiritual one; for no sooner does

Jesus Christ speak peace to a troubled soul, but all is calm and

quiet. Now none but God could have performed this great miracle, and

therefore it is no wonder that his disciples and the men of the ship

were amazed to see the wonders he performed; and they could not

forbear to express their sense thereof, by inquiring, "What manner of

man is this!"

And when he was come to the other side into the country of the

Gergesenes, there met him two possessed with devils, coming out of the

tombs, exceeding fierce, so that no man might pass by that way. And,

behold, they cried out, saying, What have we to do with thee, Jesus,

thou Son of God? art thou come hither to torment us before the time?

Two men, who were possessed bodily with that evil one who is going

about seeking whom he may devour, met Jesus; as soon as they saw him

they were afraid, and cried out: though they made every one afraid of

them, yet they no sooner saw Christ, but their power left them, and

they cried out, "What have we to do with thee, Jesus, thou Son of

God?" We know that thou are God; we do not want thee, we have no power

over thee, but thou hast over us, and we fear thou art come to torment

us before our time; we know that we are to be brought to judgment, and

therefore we would not be tormented until that time come.

And there was a good way off from them an herd of many swine feeding.

So the devils besought him, saying, If thou cast us out, suffer us to

go away into the herd of swine.

The evil spirits were sensible that Christ was come to dispossess

them, and that their time was now come, when they must leave the

bodies of these two men; for when Christ comes, who is stronger than

the strong man armed, all must fall before him; they could not stand

against the power of Christ. And here we may observe, that though the

devil is an enemy, yet he is a chained one; he cannot hurt a poor

swine until he has power given him from above: and we may likewise see

the malice of the devil, that he would hurt a poor swine rather than

do no mischief; and the devil would, if in his power, destroy each of

your souls, but Christ, by his mighty power, prevents him.

And he said unto them, Go. And when they were come out, they went into

the herd of swine: and, behold, the whole herd of swine ran violently

down a steep place into the sea, and perished in the waters. And they

that kept them fled, and went their ways into the city, and told every

thing, and what was befallen to the possessed of the devils. And,

behold, the whole city came out to meet Jesus: and when they saw him,

they besought [him] that he would depart out of their coasts.

Here observe, that no sooner had Christ given the devils permission to

enter the swine, but they did, and their malice was so great, that the

swine ran violently down a steep place into the sea, and were drowned.

What poor spite was here, that the devil should disturb poor swine!

And the city, therefore, was so grieved for the loss of a little

wealth, that they came and besought Christ to depart; they did not

want his company; they preferred a few poor swine before the company

of Christ; and few worldly good, a little pleasure, or any thing

rather than Christ, part with Christ before any thing; but one, who is

sensible of the love of Christ, will part with all, rather than with

the Lord Jesus Christ.

Thus far the letter of the story goes; perhaps you think there is

nothing to be learned herefrom, and that this is all you are to

understand by it; but if so, my brethren, you are much mistaken; for

here is an excellent lesson to be learned, and that you will see, by

considering the words again, in a spiritual sense.

And, behold, there arose a great tempest in the sea, insomuch that the

ship was covered with the waves: but he was asleep.

And do not you frequently experience great tempests in this world?

Does not the sea of temptation beat over your souls? You are afraid

lest you should be overcome by them; you can see no way to escape, for

your souls are covered with waves, and you expect to be swallowed up

in the tempest; you are afraid lest you should fall into the hands of

the evil one. O do not fear, for Jesus Christ, though he may be asleep

to your thinking, yet will keep you, he will preserve you from the

raging of the men, of the Pharisees of this world; they may rage and

spit forth all their venom against you, still Christ will deliver,

preserve and protect you; if you but seek unto him in a sense of your

own helplessness and unworthiness, you will soon find he is a God

ready to pardon and forgive. O that all that hear me would be

persuaded to bow their knee, and their hearts, as soon as they go

home: but alas, how many of our Christians go to God, day by day, and

call him, Father, which is but mocking of God, when the devil is their

father. None have a right to call him father, but those who have

received the spirit of adoption, whereby they have a right to call

him, "Abba, Father." Could the brute beasts speak, they might call God

father as well as some of you; for hi is their Creator to whom they

owe their being; but this will not entitle you to call God father, in

a spiritual sense; no, you must be born again of God; however you may

flatter yourselves, you must have an inward principle wrought in your

hearts by faith. This you must experience, this, this you must feel

before you are Christians indeed.

The Lord Jesus Christ takes notice of each of you, you may think the

Lord does not take notice of us, because we are in a field, and our of

church walls; but he does observe with what view you came this evening

to hear his word; he knows whether it was to satisfy your curiosity,

or to find out wherewith you might ridicule the preacher. The thoughts

and intentions of all your hearts are not hidden from Jesus Christ;

though he may seem to be asleep, because you are, at present,

insensible of his workings upon your heart, and he may not seem to

take notice of you, and regard you, no more than he did the

Syrophoenician woman; yet he will turn to you and behold you with

live; the Lord will be mindful of you in due time, and speak peace to

your troubled soul, though the sea of troubles is beating over you,

though the Pharisees of this day are scoffing at you, yet, when Christ

rebukes, then they shall cease.

Do not depend on yourself; say unto him, "Save us, Lord, or we

perish!" beseech him to be your guide, and your salvation: I beseech

you, by the tender mercies of God, which are in Christ Jesus, that you

present yourselves to him, as your reasonable service.

Awake, you that sleep, and arise from the dead, from the death of sin,

and Christ then will give you the light of his righteousness. Come to

Christ and you shall be welcome; O come unto this blessed Jesus, come

notwithstanding your vileness; for if you come not you will perish. If

Christ does not save you, your own good meaning, your own good

intentions cannot; no, as you are in your blood, so you must perish in

your blood; but if you come to Christ you will find mercy, you shall

not perish. You cannot find salvation in any other but in Christ; if

the disciples could have saved themselves, they would not have awoken

Jesus Christ; but they were sensible that no one could save them but

him; and therefore they cried out unto him; and so you, who are under

the sense of sin, who are in fear of hell, if you seek unto your own

works, you only seek your own death; for there is no fitness in you. I

speak the truth in Christ Jesus, I lie not, there is not fitness in

you, but a fitness for eternal damnation; for what are you by nature,

but children of wrath, and your hearts are Satan's garrison. Because

you have gone to church, said the prayers, gone to the sacrament, and

done o one any harm, you speak peace to your souls; and all is in

peace you think, and your case is good enough; but indeed, all is a

false peace, and if you have no other peace than this, you must

shortly lie down in everlasting flames; this is an ungrounded,

self-created peace, and if you trust to this peace you will perish.

But do as the disciples did when they were in distress; they go to

Christ and say to him, "Lord, save us, we perish." I offer you

salvation this day; the door of mercy is not yet shut, there does yet

remain a sacrifice for sins, for all that will accept of the Lord

Jesus Christ; he only knows the inmost thoughts of thy heart, he will

embrace you in the arms of his love; he sees the first risings of

grace in you, and would willingly encourage it: the angels long for

your being in the love and favor of God; they will rejoice to see you

turn from sin unto him. All the ministers of the blessed Jesus would

be glad to be instruments to turn you from darkness to light, and from

the power of Satan unto God.

And he saith to them, why are ye fearful, O ye of little faith?

And so, my brethren, I may say to you; why are you fearful to leave

you sins and turn to God? O turn to him, turn in a sense of your own

unworthiness; tell him how polluted you are, how vile, and be not

faithless, but believe; do not go in your own strength, and then you

need not fear. Why fear ye that the Lord Jesus Christ will not accept

of you? Your sins will be no hindrance, your unworthiness will be no

hindrance; if your own corrupt hearts do not keep you back, or if your

own good works do not hinder you from coming, nothing will hinder

Christ from receiving of you: he loves to see poor sinners coming to

him, he is pleased to see them lie at his feet pleading his promises:

and if you thus come to Christ, he will not send you away without his

Spirit; no, but will receive and bless you.

O do not put a slight on infinite love; what would you have Christ do

more? Is it not enough for him to come on purpose to save? Will you

not serve God in your souls, as well as with your bodies? If not, you

are only deceiving yourselves; and mocking of God; he must have the

heart. O ye of little faith, why are ye fearful lest he should not

accept of you? If you will not believe me, sure you will believe the

Lord Jesus Christ; he has told thee that he will receive you; then why

tarry ye, and do not go to him directly? Does he desire

impossibilities? It is only, "Give me thy heart;" or, does he want

your heart only for the same end as the devil does, to make you

miserable? No, he only wants you to believe on him, that you might be

saved. This, this, is all the dear Savior desires, to make you happy,

that you may leave your sins, to sit down eternally with him, at the

marriage supper of the Lamb.

Then he arose and rebuked the winds and the sea, and there was a great

calm.

Thus, you see, it was only to the power of Christ to stop the raging

of the sea; he rebuked it; the disciples might have spoken for ever,

and it would not have ceased; so it is with the word preached; I may

preach to you while I live; I may speak till I can speak no more; but

the doctrines of Christ will never do you good, unless he impress them

upon your hearts; O then, in all thy troubles look up to Christ, that

he may rebuke them; and if he speaks the word, then they shall cease.

If the Pharisees of this generation scoff and jeer you, if they say

all manner of evil against you, do not answer them; leave it unto

Christ to rebuke them; for all you can say will be of no more

signification, than the disciples speaking to the sea; but when Christ

speaks the word, then they shall cease; let it not discourage you, for

if you will live godly in Christ Jesus, you must suffer persecution.

It is true, that those who are sincerely good, are set up for marks

for every one to shoot at. There is a continual enmity between the

seed of the woman and the seed of the serpent; if you were of the

world, the world would love its own; but because Christ hath chosen

you out of the world, therefore it hateth you.

Do not think of following Christ into glory, unless you go through the

press here. Look forward, my brethren, into eternity, and behold

Christ coming, and his reward with him, to give a kind recompense for

all the temptations and difficulties of this present life.

But the men marveled, saying, What manner of man is this, that even

the winds and the seas obey him!

The men of the ship were amazed to see the miracle that Jesus Christ

wrought only by his word; they thought he was something more than a

man. And have not we as much reason to admire, that when we are

overwhelmed with troubles, from within and without, that Jesus Christ,

only by the word of his power, should speak peace, and then there is

peace indeed. When God first awakens us with a sense of sin, and sets

his terrors in array against us, then there are troubles and tempests;

for Satan having got possession, before he will give place, he will

fight and strive hard to keep the soul from closing with Jesus. But

when Christ comes, he storms the heart, he breaks the peace, he giveth

it most terrible alarms of judgment and hell, he sets all in a

combustion of fear and sorrow, 'till he hath forced it to yield to his

mere mercy, and take him for its governor; then Satan is cast out;

then the storm is rebuked, and he establishes a firm and lasting

peace.

Can the sea be still while the wind is raging? No, it is impossible;

so it is that there can be no peace in the soul, while it is at enmity

with Christ; indeed, it may flatter itself and speak peace, but there

can be no true peace; though thou, O Pharisee, may harden and fortify

thy heart against fear, grief, and trouble, yet, as sure as God is

true, they will batter down thy proud and fortified spirit, and seize

upon it, and drive thee to amazement. This will be done here, or

hereafter; here in mercy, or hereafter in wrath and judgment.

O my brethren, consider what Christ hath done, and you will be

astonished that he has done so much for such wicked wretches as you

and I are. If you are easy under the storm and tempest of sin, and do

not cry to Christ for salvation, thou art in a dangerous condition;

and it is a wonder to consider, how a man that is not sure of having

made his peace with God, can eat, or drink, or live in peace; that

thou art not afraid, when thou liest down, that thou should'st awake

in hell: but if Christ speak peace unto thy soul, who can then speak

trouble? None; no, not men or devils. Therefore, lie down at the feet

of Christ whom you have resisted, and say, Lord, what wouldst thou

have me to do? And he will rebuke the winds and seas of thy troubled

mind, and all things will be calm.

And when he was come to the other side into the country of the

Gergesenes, there met him two possesses with devils, coming out of the

tombs, exceeding fierce, so that no man might pass by that way.

The Lord Jesus Christ, who went about doing good continually, very

well knew, that he should meet two poor men in this country of the

Gergesenes, who were possessed with devils; and Jesus Christ went on

purpose that way, that he might relieve them. The devil, where he has

the power, never wants will; but as I said before, so I say again,

though the devil is an enemy, yet he is a chained one; he could not

destroy these two poor men, he could not hurt the people that passed

that way, he could only terrify them; and thus it is with you; the

devil tries his utmost skill and power to frighten you from coming to

the Lord Jesus; he uses the utmost of his endeavors to keep poor sick

and weary sinners from coming to Jesus; if he can but make you lose

your souls, it is the end he aims at.

And how many souls does he keep from Christ, for fear of reproach?

Many thousands would willingly see Christ in his glory, in the world

to come, and would be happy with him there, but they are afraid of

being now laughed at, and of hearing the Pharisees say, here is

another of his followers; they are afraid of losing their worldly

business, or of being counted methodistically mad and fit for bedlam.

I doubt not but many are kept from Jesus Christ, for fear of a little

of inconveniency.

What will such say, when the Lord Jesus Christ shall appear in his

glory? Would you be glad to be confessed by him then, you must now not

be ashamed of confessing him before men; let not the fierceness of the

devil keep you back from Christ, for fear of being counted fools; for

the time will come, when it will be found who are truly wise, and who

are truly mad.

Are you afraid to stand up for the cause of Christ in the world? Dare

not you be singularly good? Are you afraid of being members of Jesus

Christ? I tell you, such persons would crucify him afresh were he in

the world. But do not you, my brethren, so learn Christ; let not the

temptations of the devil keep you from coming to the Lord Jesus

Christ; he may be fierce, he may hurry you from place to place, but

strive with him, so that he may not drive you from Christ; and if you

seek unto Christ, he will so help you that you shall resist the devil,

and then he will fly from you; Christ will dispossess him, be not

afraid therefore to meet Jesus Christ; tell him all that your souls

want, and he will give it to you; and you shall not be any longer

troubled with the fierce outrages of the devil.

And they cried out, saying, what have we to do with thee, Jesus, thou

Son of God? Art thou come to torment us before the time?

As soon as the devils observed Jesus coming near, then they were

afraid, lest he was come to punish them before that day of accounts,

when all must be brought to judgment.

The devils themselves are enough to convince all our polite Arians and

Socinians. They here own the Lord Jesus Christ to be God blessed for

ever; they feel his power, and are assured of his being the God who

must condemn them at the great day of accounts; and they were afraid

lest the Lord Jesus Christ was come to punish them now. But though the

devils believe the divinity of Christ, yet the world swarms with

Arians and Socinians.

The Arians make Christ no more than a titular God, a subordinate

deity, one who was more than a man, and yet less than God; that he was

a prophet sent from God they own, but deny him to be equal with the

Father. But I hope, my brethren, he is to you, what our creed makes

him, God of God, very God of very God, co-eternal and consubstantial

with the Father; that as there was not a moment of time in which God

the Father was not, so there is not a moment of time in which God the

Son was not. For he says himself, "All things were made by him;" and

if they were made by him, he must be God; and whoever reads but the

word of God, will find divine homage is paid to him, "and that he

thought it no robbery to be equal with God;" he is "the Alpha and

Omega." These and a great many more places might be brought to prove

the divinity of the Lord Jesus Christ; he could never have made

satisfaction for our sins if he had not been God as well as Man. As

Man he suffered; as God he satisfied; so was God and man in one

person; he took our nature upon him, and was offered upon the cross

for the sins of all those who come unto him, which if he had not been

God he could never have satisfied for. It may be proved, even to a

demonstration, that the Lord Jesus Christ is God, and that he is equal

with the Father.

The Socinians do not go so far as the others; they look on Christ to

be no more than a good man, who told the people their duty, and died

in defense of the doctrines which he delivered unto them.

But I hope there are none such here, that have so low and dishonorable

thoughts of the blessed Jesus, and that thus despise the divinity of

the Lord who bought them. No, I hope better things of you, and things

that accompany salvation. Think you, that any one who denies the deity

of Christ can ever be saved by him, living and dying in that state?

Surely, the time will come, when they who have denied his Deity, shall

feel the power of it hereafter; they shall feel that he is God as well

as man; then he will be owned as God by all those who now dare to deny

his truths; but God forbid it should go undetermined till then! Woe

unto the polite infidels of this generation, for the devils will rise

up in judgment against them.

If any such are here, consider what you are doing of, before it is too

late; return, return ye unto the Lord, and he will have mercy upon

you, and to Jesus Christ, and he will abundantly pardon. O my friends,

let me beseech you to consider what you are about, lest you fall into

hell, and there be none to deliver you.

And the devils besought him, saying, If thou cast us out, suffer us to

go away into the herd of swine. And he said unto them, Go. And when

they were come out, they went into the herd of swine: and, behold, the

whole herd of swine ran violently down a steep place into the sea, and

perished in the waters.

Here we may see, that no sooner had the devil power, but he puts it

into execution; thus, if the devil has but power to tempt, or to hurry

a soul, O how grievous a tyrant he is, hurrying from one temptation to

another, from one sin unto another, and would, if it were possible,

hurry you all into hell with as much violence, as he did the poor

swine into the sea; but Christ by his grace prevents it. Jesus Christ

died for souls, and therefore the devil cannot do with them as he

will; he may have the will, but he cannot get the power. It is plain,

that when the devil himself, or persecuting men, get the power, they

will harass the poor Christians; everything is goo good for them, and

they are not worthy to be set with the dogs of the flock. My brethren,

how joyful would many be, if the laws of our land would permit them to

destroy us; how would the Pharisees hurry us to prison and to death;

but, blessed be God, he does not say to them, as to the devil, "Go."

No, he bids them stay, he hedges their way up with thorns that they

cannot stir to hurt us; they would fain, but they dare not destroy us;

nothing withholds them but the power of the blessed Jesus. And

therefore, be not afraid of their wrath though it is cruel, and of

their anger though it be fierce; let them shoot their arrows, even

bitter words, against us, blessed be God, the shield of faith will be

a preservative against them all.

And when you are thus preserved, it will be the occasion of joy in the

Holy Ghost; though many look on the joy of the Holy Ghost as

enthusiasm and madness, and say that there is no such thing; but well

do I know there is, it carries its own evidence along with it. Plead

therefore with God, in the name of Jesus Christ; continue to wrestle

with him, until he bestows the blessing upon you, and gives you a

feeling of that joy which the world intermeddles not with, and which

they are strangers to; indeed the devil may stir up his agents to

hurry us from one trouble to another; but it will not signify, for the

Lord Jesus Christ will not suffer him to hurry us into hell; no, but

will give us his Spirit, which will be a preservative against all the

assaults of the devil. Now see what followed this miracle, which Jesus

had wrought, by permitting the devil to enter into the herd of swine.

And they that kept them fled, and went their ways into the city, and

told every thing, and what was befallen to the possessed of the

devils.

The people were so amazed to see the power that Christ had, and the

malice with which the devil was possessed, that they were afraid, and

told all that had befallen the possessed of the devils; and so, when

the spirit of God has been at work on your souls, and you are brought

to feel the power of God upon your hearts, you will be so overjoyed

that you will tell to every one what great things God has done for

your souls; you will be so full of joy, that you will declare the

whole working of God on your hearts, and you will declare how you have

been enabled to overcome Satan, and how you were affected at such a

sermon, in such a place, and at such a time.

You will then love to talk of Jesus; no conversation will be so

pleasing as that of the Lord Jesus Christ; no, he will be altogether

lovely unto you, when you have once tasted of his love, and felt the

power of his grace upon your hearts.

And, behold, the whole city came out to meet Jesus: and when they saw

him, they besought [him] that he would depart out of their coasts.

The whole city came to meet Jesus, not to worship, nor to thank him

for the releasing of the two poor men who were possessed; no, but to

beseech him to go from them; they valued their swine more than the

Lord Jesus Christ, and had rather part from him, than them; and have

we not among us, thousands who call themselves Christians, who had

rather part with Christ than their pleasures? A play, a ball, or an

assembly is far more agreeable to them than the company and presence

of the Lord Jesus Christ: if they can but indulge their sensual

appetite, please and pamper their bellies, satisfy the lust of the

eye, the lust of the flesh, and the pride of life, they regard no

more, but rest contented, as if they were to live here always. O my

dear brethren, I hope none of you can rest contented with such

proceedings as these, but that you like the company of the Lord Jesus

too well to part with him for a few delights of this life: and are

there not many, who part with Christ for their own good works, and

think they can go to heaven, if they do but go to church and say their

prayers and take the sacrament? But alas! they will be much deceived,

for if they were in any thing short of the Lord Jesus, if they do not

make him the chief corner-stone, they will fall infinitely short of

what they flattered themselves to attain unto.

I would speak a few words to you before I part from you this evening,

by way of application. Let me beseech you to come to Jesus Christ; I

invite you all to come to him and receive him as your Lord and Savior;

he is ready to receive you; if you are afraid to go because you are in

a lost condition, he came to save such; and to such as were weary and

heavy laden, such as feel the weight and burden of their sins, he has

promised he will give rest: such as feel the weight and burden of

their sins on their souls, a burden too heavy for them to bear, are

weary of it, and know not how to obtain deliverance of it, in the name

of my Lord and master, I invite you to come to him, that you may find

rest for your souls.

If you will but come unto him he will not reproach you, as justly he

might; he will not reflect upon you for not coming sooner unto him;

no, my dear brethren, he will rejoice and be glad, and will say unto

you, "Son, daughter, be of good cheer, your sins are forgiven you:"

these words he said to others; and if you will but come unto him, by

faith in his blood, he is ready to say the same unto you now, as he

did to them formerly, for "he is the same to-day, yesterday and for

ever:" though he suffered on the cross seventeen hundred years ago,

yet he is the same in goodness and power as ever he was.

He calls you, by his ministers; O come unto him, beg of him to break

your stubborn hearts, that you may be willing to be brought to him in

his own way, to be made poor in spirit, and entitled to an inheritance

among them that are sanctified.

O come and drink of the water of life; you may buy without money and

without price; he is laboring to bring you back from sin, and from

Satan unto himself: open the door of your hearts, and the King of

glory shall enter in.

But if you are strangers to this doctrine, and account it foolishness;

or, if you think you have enough of your own to recommend you to the

favor of God, however you may go to church, or receive the sacrament,

you have no true love to the Lord Jesus Christ; you are strangers to

the truth of grace in your hearts, and are unacquainted with the

new-birth; you do not know what it is to have your natures changed;

and 'till you do experience these things, you never can enter into the

kingdom of God.

What shall I say, my brethren, unto you? My heart is full, it is quite

full, and I must speak, or I shall burst. What, do you think your

souls of no value? Do you esteem them as not worth saving? Are your

pleasures worth more than your souls? Had you rather regard the

diversions of this life, than the salvation of your souls? If so, you

will never be partakers with him in glory; but if you come unto him,

he will give you a new nature, supply you with his grace here, and

bring you to glory hereafter; and there you may sing praises and

hallelujahs o the Lamb forever.

And may this be the happy end of all who hear me! may the Lord guide

you by his counsel, until he comes to fetch you to heaven, and make

you partakers of his glory!

May he direct you in his ways, and lead you in those paths which lead

to everlasting life! May you be holy here, and happy hereafter: may

your lives answer the profession you make, that we may all be found at

the right hand of the Lord Jesus Christ, when he shall come to judge

the world according to our works, whether they be good or evil! And

that we then may be presented faultless before the presence of his

glory with exceeding joy, God of his infinite mercy grant, &c.

Marks of a True Conversion

Matthew 18:3 -- "Verily, I say unto you, except ye be converted, and

become as little children, ye shall not enter into the kingdom of

heaven."

I suppose I may take it for granted, that all of you, among whom I am

now about to preach the kingdom of God, are fully convinced, that it

is appointed for all men once to die, and that ye all really believe

that after death comes the judgment, and that the consequences of that

judgment will be, that ye must be doomed to dwell in the blackness of

darkness, or ascend to dwell with the blessed God, for ever and ever.

I may take it for granted also, that whatever your practice in common

life may be, there is not one, though ever so profligate and

abandoned, but hopes to go to that place, which the scriptures call

Heaven, when he dies. And, I think, if I know any thing of mine own

heart, my heart's desire, as well as my prayer to God, for you all,

is, that I may see you sitting down in the kingdom of our heavenly

Father. But then, though we all hope to go to heaven when we die, yet,

if we may judge by people's lives, and our Lord says, "that by their

fruits we may know them," I am afraid it will be found, that

thousands, and ten thousands, who hope to go to this blessed place

after death, are not now in the way to it while they live. Though we

call ourselves Christians, and would consider it as an affront put

upon us, for any one to doubt whether we were Christians or not; yet

there are a great many, who bear the name of Christ, that yet do not

so much as know what real Christianity is. Hence it is, that if you

ask a great many, upon what their hopes of heaven are founded, they

will tell you, that they belong to this, or that, or the other

denomination, and part of Christians, into which Christendom is now

unhappily divided. If you ask others, upon what foundation they have

built their hope of heaven, they will tell you, that they have been

baptized, that their fathers and mothers, presented them to the Lord

Jesus Christ in their infancy; and though, instead of fighting under

Christ's banner, they have been fighting against him, almost ever

since they were baptized, yet because they have been admitted to

church, and their names are in the Register book of the parish,

therefore they will make us believe, that their names are also written

in the book of life. But a great many, who will not build their hopes

of salvation upon such a sorry rotten foundation as this, yet if they

are, what we generally call, negatively good people; if they live so

as their neighbors cannot say that they do anybody harm, they do not

doubt but they shall be happy when they die; nay, I have found many

such die, as the scripture speaks, "without any hands in their death."

And if a person is what the world calls an honest moral man, if he

does justly, and, what the world calls, love a little mercy, is not

and then good-natured, reacheth out his hand to the poor, receives the

sacrament once or twice a year, and is outwardly sober and honest; the

world looks upon such an one as a Christian indeed, and doubtless we

are to judge charitably of every such person. There are many likewise,

who go on in a round of duties, a model of performances, that think

they shall go to heaven; but if you examine them, though they have a

Christ in their heads, they have no Christ in their hearts.

The Lord Jesus Christ knew this full well; he knew how desperately

wicked and deceitful men's hearts were; he knew very well how many

would go to hell even by the very gates of heaven, how many would

climb up even to the door, and go so near as to knock at it, and yet

after all be dismissed with a "verily I know you not." The Lord,

therefore, plainly tells us, what great change must be wrought in us,

and what must be done for us, before we can have any well grounded

hopes of entering into the kingdom of heaven. Hence, he tells

Nicodemus, "that unless a man be born again, and from above, and

unless a man be born of water and of the Spirit, he cannot enter into

the kingdom of God." And of all the solemn declarations of our Lord, I

mean with respect to this, perhaps the words of the text are one of

the most solemn, "except, (says Christ) ye be converted, and become as

little children, ye shall not enter into the kingdom of heaven." The

words, if you look back to the context, are plainly directed to the

disciples; for we are told, "that at the same time came the disciples

unto Jesus." And I think it is plain from many parts of Scripture,

that these disciples, to whom our Lord addressed himself at this time,

were in some degree converted before. If we take the words strictly,

they are applicable only to those, that have already gotten some,

though but weak, faith in Christ. Our Lord means, that though they had

already tasted the grace of God, yet there was so much of the old man,

so much indwelling sin, and corruption, yet remaining in their hearts,

that unless they were more converted than they were, unless a greater

change past upon their souls, and sanctification was still carried on,

they could give but very little evidence of their belonging to his

kingdom, which was not to be set up in outward grandeur, as they

supposed, but was to be a spiritual kingdom, begun here, but completed

in the kingdom of God hereafter. But though the words had a peculiar

reference to our Lord's disciples; yet as our Lord makes such a

declaration as this in other places of Scripture, especially in the

discourse to Nicodemus, I believe the words may be justly applied to

saints and sinners; and as I suppose there are two sorts of people

here, some who know Christ, and some of you that do not know him, some

that are converted, and some that are strangers to conversion, I shall

endeavor so to speak, that if God shall be pleased to assist me, and

to give you an hearing ear and an obedient heart, both saints and

sinners may have their portion.

First, I shall endeavor to show you in what respects we are to

understand this assertion of our Lord's, "that we must be converted

and become like little children." I shall then,

Secondly, Speak to those who profess a little of this child-like

temper,

And Lastly, shall speak to you, who have no reason to think that this

change has ever past upon your souls. And

First, I shall endeavor to show you, what we are to understand by our

Lord's saying, "Except ye be converted and become as little children."

But I think, before I speak to this point, it may be proper to premise

one or two particulars.

1. I think, that the words plainly imply, that before you or I can

have any well-grounded, scriptural hope, of being happy in a future

state, there must be some great, some notable, and amazing change pass

upon our souls. I believe, there is not one adult person in the

congregation, but will readily confess, that a great change hath past

upon their bodies, since they came first into the world, and were

infants dandled upon their mother's knees. It is true, ye have no more

members than ye had then, but how are these altered! Though you are in

one respect the same ye were, for the number of your limbs, and as to

the shape of your body, yet if a person that knew you when ye were in

your cradle, had been absent from you for some years, and saw you when

grown up, then thousand to one if he would know you at all, ye are so

altered, so different from what ye were, when ye were little ones. And

as the words plainly imply, that there has a great change past upon

our bodies since we were children, so before we can go to heaven,

there must as great a change pass upon our souls. Our souls considered

in a physical sense are still the same, there is to be no

philosophical change wrought on them. But then, as for our temper,

habit and conduct, we must be so changed and altered, that those who

knew us the other day, when in a state of sin, and before we knew

Christ, and are acquainted with us now, must see such an alteration,

that they may stand as much amazed at it, as a person at the

alteration wrought on any person he has not seen for twenty years from

his infancy.

2. But I think it proper to premise something farther, because this

text is the grand strong-hold of Arminians, and others. They learn of

the devil to bring texts to propagate bad principles: when the devil

had a mind to tempt Jesus Christ, because Christ quoted scripture,

therefore Satan did so too. And such persons, that their doctrine and

bad principles may go down the better, would fain persuade unwary and

unstable souls, that they are founded upon the word of God. Though the

doctrine of original sin, is a doctrine written in such legible

characters in the word of God, that he who runs may read it; and

though, I think, everything without us, and everything within us,

plainly proclaims that we are fallen creatures; though the very

heathens, who had no other light, but the dim light of unassisted

reason, complained of this, for they felt the wound, and discovered

the disease, but were ignorant of the cause of it; yet there are too

many persons of those who have been baptized in the name of Christ,

that dare to speak against the doctrine of original sin, and are angry

with those ill-natured ministers, who paint man in such black colors.

Say they, "It cannot be that children come into the world with the

guild of Adam's sin lying upon them." Why? Desire them to prove it

from Scripture, and they will urge this very text, our Lord tells us,

"Except ye be converted, and become as little children, ye shall not

enter into the kingdom of heaven." Now their argument runs thus, "It

is implied in the words of the text, that little children are

innocent, and that they come into the world like a mere blank piece of

white paper, otherwise our Lord must argue absurdly, for he could

never pretend to say, that we must be converted, and be made like

wicked creatures; that would be no conversion." But, my dear friends,

this is to make Jesus Christ speak what he never intended, and what

cannot be deduced from his words. That little children are guilty, I

mean, that they are conceived and born in sin, is plain from the whole

tenor of the book of God. David was a man after God's own heart, yet,

says he, "I was conceived in sin." Jeremiah speaking of every one's

heart, says, "the heart of man is deceitful and desperately wicked

above all things." God's servants unanimously declare, (and Paul cites

it from one of them) "that we are altogether now become abominable,

altogether gone out of the way of original righteousness, there is not

one of us that doeth good (by nature), no not one." And I appeal to

any of you that are mothers and fathers, if ye do not discern original

sin or corruption in your children, as soon as they come into the

world; and as they grow up, if ye do not discover self-will, and an

aversion to goodness. What is the reason your children are so averse

to instruction, but because they bring enmity into the world with

them, against a good and gracious God? So then, it is plain from

scripture and fact, that children are born in sin, and consequently

that they are children of wrath. And for my part, I think, that the

death of every child is a plain proof of original sin; sickness and

death came into the world by sin, and it seems not consistent with

God's goodness and justice, to let a little child be sick or die,

unless Adam's first sin was imputed to him. If any charge God with

injustice for imputing Adam's sin to a little child, behold we have

gotten a second Adam, to bring our children to him. Therefore, when

our Lord says, "unless ye are converted, and become as little

children," we are not to understand, as though our Lord would

insinuate, that little children are perfectly innocent; but in a

comparative, and as I shall show you by and by, in a rational sense.

Little children are innocent, compare them with grown people; but take

them as they are, and as they come into the world, they have hearts

that are sensual, and minds which are carnal. And I mention this with

the greatest concern, because I verily believe, unless parents are

convinced of this, they will never take proper care of their

children's education. If parents were convinced, that children's

hearts were so bad as they are, you would never be fond of letting

them go to balls, assemblies, and plays, the natural tendency of which

is to debauch their minds, and make them the children of the devil. If

parents were convinced of this, I believe they would pray more, when

they bring their children to be baptized, and would not make it a mere

matter of form. And I believe, if they really were convinced, that

their children were conceived in sin, they would always put up that

petition, before their children came into the world, which I have

heard that a good woman always did put up, "Lord Jesus, let me never

bear a child for hell or the devil." O! is it not to be feared, that

thousands of children will appear, at the great day, before God, and

in presence of angels and men will say, Father and mother, next to the

wickedness of mine own heart, I owe my damnation to your bad education

of me.

Having premised these two particulars, I now proceed to show in what

sense we are really to understand the words, that we must be converted

and become like little children. The Evangelist tell us, "that the

disciples at this time came unto Jesus, saying, Who is the greatest in

the kingdom of heaven?" These disciples had imbibed the common

prevailing notion, that the Lord Jesus Christ was to be a temporal

prince; they dreamed of nothing but being ministers of state, of

sitting on Christ' right hand in his kingdom, and lording it over

God's people; they thought themselves qualified for state offices, as

generally ignorant people are apt to conceive of themselves. Well, say

they, "Who is the greatest in the kingdom of heaven?" Which of us

shall have the chief management of public affairs? A pretty question

for a few poor fishermen, who scarcely knew how to drag their nets to

shore, much less how to govern a kingdom. Our Lord, therefore, in the

2nd verse, to mortify them, calls a little child, and sets him in the

midst of them. This action was as much as if our Lord had said, "Poor

creatures! Your imaginations are very towering; you dispute who shall

be greatest in the kingdom of heaven; I will make this little child

preach to you, or I will preach to you by him. Verily I say unto you,

(I who am truth itself, I know in what manner my subjects are to enter

into my kingdom; I say unto you, ye are so far from being in a right

temper for my kingdom, that) except ye be converted, and become as

this little child, ye shall not enter into the kingdom of heaven,

(unless ye are, comparatively speaking, as loose to the world, as

loose to crowns, scepters, and kingdoms, and earthly things, as this

poor little child I have in my hand) ye shall not enter into my

kingdom." So that what our Lord is speaking of, is not the innocency

of little children, if you consider the relation they stand in to God,

and as they are in themselves, when brought into the world; but what

our Lord means is, that as to ambition and lust after the world, we

must in this sense become as little children. Is there never a little

boy or girl in this congregation? Ask a poor little child, that can

just speak, about a crown, scepter, or kingdom, the poor creature has

no notion about it: give a little boy or girl a small thing to play

with, it will leave the world to other people. Now in this sense we

must be converted, and become as little children; that is, we must be

as loose to the world, comparatively speaking, as a little child.

Do not mistake me, I am not going to persuade you to shut up your

shops, or leave your business; I am not going to persuade you, that if

ye will be Christians, ye must turn hermits, and retire out of the

world; ye cannot leave your wicked hearts behind you, when you leave

the world; for I find when I am alone, my wicked heart has followed

me, go where I will. No, the religion of Jesus is a social religion.

But though Jesus Christ does not call us to go out of the world, shut

up our shops, and leave our children to be provided for by miracles;

yet this must be said to the honor Christianity, if we are really

converted, we shall be loose from the world. Though we are engaged in

it, and are obliged to work for our children; though we are obliged to

follow trades and merchandise, and to be serviceable to the

commonwealth, yet if we are real Christians, we shall be loose to the

world; though I will not pretend to say that all real Christians have

attained to the same degree of spiritual-mindedness. This is the

primary meaning of these words, that we must be converted and become

as little children; nevertheless, I suppose the words are to be

understood in other senses.

When our Lord says, we must be converted and become as little

children, I suppose he means also, that we must be sensible of our

weakness, comparatively speaking, as a little child. Every one looks

upon a little child, as a poor weak creature; as one that ought to go

to school and learn some new lesson every day; and as simple and

artless; one without guile, having not learned the abominable art,

called dissimulation. Now in all these senses, I believe we are to

understand the words of the text. -- Are little children sensible of

their weakness? Must they be led by the hand? Must we take hold of

them or they will fall? So, if we are converted, if the grace of God

be really in our hearts, my dear friends, however we may have thought

of ourselves once, whatever were our former high exalted imaginations;

yet we shall now be sensible of our weakness; we shall no more say,

"We are rich and increased with goods, and lack nothing;" we shall be

inwardly poor; we shall feel "that we are poor, miserable, blind, and

naked." And as a little child gives up its hand to be guided by a

parent or a nurse, so those who are truly converted, and are real

Christians, will give up the heart, their understandings, their wills,

their affections, to be guided by the word, providence, and the Spirit

of the Lord. Hence it is, that the Apostle, speaking of the sons of

God, says, "As many as are led by the Spirit of God, they are (and to

be sure he means they only are) the sons of God."

And as little children look upon themselves to be ignorant creatures,

so those that are converted, do look upon themselves as ignorant too.

Hence it is, that John, speaking to Christians, calls them little

children; "I have written unto you, little children." And Christ's

flock is called a little flock, not only because little in number, but

also because those who are members of his flock, are indeed little in

their own eyes. Hence that great man, that great apostle of the

Gentiles, that spiritual father of so many thousands of souls, that

man, who in the opinion of Dr. Goodwin, "fits nearest the God-man, the

Lord Jesus Christ, in glory," that chosen vessel, the Apostle Paul,

when he speaks of himself, says, "Unto me, who am less than the least

of all saints, is this grace given, that I should preach among the

Gentiles the unsearchable riches of Christ." Perhaps some of you, when

you read these words, will be apt to think that Paul did not speak

true, that he did not really feel what he said; because you judge

Paul's heart by your own proud hearts: but the more ye get of the

grace of God, and the more ye are partakers of the divine life, the

more will ye see your own meanness and vileness, and be less in your

own eyes. Hence it is, that Mr. Flavel, in his book called, Husbandry

Spiritualized, compares young Christians to green corn; which before

it is ripe, shoots up very high, but there is little solidity in it:

whereas, an old Christian is like ripe corn; it doth not lift up its

head so much, but then it is more weighty, and fit to be cut down, and

put into the farmer's barn. Young Christians are also like little

rivulets; ye know rivulets are shallow, yet make great noise; but an

old Christian, he makes not much noise, he goes on sweetly, like a

deep river sliding into the ocean.

And as a little child is looked upon as an harmless creature, and

generally speaks true; so, if we are converted, and become as little

children, we shall be guileless as well as harmless. What said the

dear Redeemer when he saw Nathaniel? As though it was a rare sight he

gazed upon, and would have others gaze upon it; "Behold an Israelite

indeed:" Why so? "In whom is no guile." Do not mistake me; I am not

saying, that Christians ought not to be prudent; they ought

exceedingly to pray to God for prudence, otherwise they may follow the

delusions of the devil, and by their imprudence give wrong touches to

the ark of God. It was the lamentation of a great man, "God has given

me many gifts, but God has not given me prudence." Therefore, when I

say, a Christian must be guileless, I do not mean, he should expose

himself, and lie open to every one's assault: we should pray for the

wisdom of the serpent, though we shall generally learn this wisdom by

our blunders and imprudence: and we must make some advance in

Christianity, before we know our imprudence. A person really

converted, can say, as it is reported of a philosopher, "I wish there

was a window in my breast, that every one may see the uprightness of

my heart and intentions:" And though there is too much of the old man

in us, yet, if we are really converted, there will be in us no allowed

guile, we shall be harmless. And that is the reason why the poor

Christian is too often imposed upon; he judgeth other people by

himself; having an honest heart, he thinks every one as honest as

himself, and therefore is a prey to every one. I might enlarge upon

each of these points, it is a copious and important truth; but I do

not intend to multiply many marks and heads.

And therefore, as I have something to say by way of personal

application, give me leave therefore, with the utmost tenderness, and

at the same time with faithfulness, to call upon you, my dear friends.

My text is introduced in an awful manner, "Verily I say unto you;" and

what Jesus said then, he says now to you, to me, and to as many as sit

under a preached gospel, and to as many as the Lord our God shall

call. Let me exhort you to see whether ye are converted; whether such

a great and almighty change has passed upon any of your souls. As I

told you before, so I tell you again, ye all hope to go to heaven, and

I pray God Almighty ye may be all there: when I see such a

congregation as this, if my heart is in a proper frame, I feel myself

ready to lay down my life, to be instrumental only to save one soul.

It makes my heart bleed within me, it makes me sometimes most

unwilling to preach, lest that word that I hope will do good, may

increase the damnation of any, and perhaps of a great part of the

auditory, through their own unbelief. Give me leave to deal faithfully

with your souls. I have your dead warrant in my hand: Christ has said

it, Jesus will stand to it, it is like the laws of the Medes and

Persians, it altereth not. Hark, O man! Hark, O woman! He that hath

ears to hear, let him hear what the Lord Jesus Christ says, "Verily I

say unto you, except ye be converted, and become as little children,

ye shall not enter into the kingdom of heaven." Though this is

Saturday night, and ye are now preparing for the Sabbath, for what you

know, you may yet never live to see the Sabbath. You have had awful

proofs of this lately; a woman died but yesterday, a man died the day

before, another was killed by something that fell from a house, and it

may be in twenty-four hours more, many of you may be carried into an

unalterable state. Now then, for God's sake, for your own souls sake,

if ye have a mind to dwell with God, and cannot bear the thought of

dwelling in everlasting burning, before I go any further, silently put

up one prayer, or say Amen to the prayer I would put in your mouths;

"Lord, search me and try me, Lord, examine my heart, and let my

conscience speak; O let me know whether I am converted or not!" What

say ye, my dear hearers? What say ye, my fellow-sinners? What say ye,

my guilty brethren? Has God by his blessed Spirit wrought such a

change in your hearts? I do not ask you, whether God has made you

angels? That I know will never be; I only ask you, Whether ye have any

well-grounded hope to think that God has made you new creatures in

Christ Jesus? So renewed and changed your natures, that you can say, I

humbly hope, that as to the habitual temper and tendency of my mind,

that my heart is free from wickedness; I have a husband, I have a

wife, I have also children, I keep a shop, I mind my business; but I

love these creatures for God' sake, and do every thing for Christ: and

if God was now to call me away, according to the habitual temper of my

mind, I can say, Lord, I am ready; and however I love the creatures, I

hope I can say, Whom have I in heaven but thee? Whom have I in heaven,

O my God and my dear Redeemer, that I desire in comparison of thee?

Can you thank God for the creatures, and say at the same time, these

are not my Christ? I speak in plain language, you know my way of

preaching: I do not want to play the orator, I do not want to be

counted a scholar; I want to speak so as I may reach poor people's

hearts. What say ye, my dear hearers? Are ye sensible of your

weakness? Do ye feel that ye are poor, miserable, blind, and naked by

nature? Do ye give up your hearts, your affections, your wills, your

understanding to be guided by the Spirit of God, as a little child

gives up its hand to be guided by its parent? Are ye little in your

own eyes? Do ye think meanly of yourselves? And do you want to learn

something new every day? I mention these marks, because I am apt to

believe they are more adapted to a great many of your capacities. A

great many of you have not that showing of affection ye sometimes had,

therefore ye are for giving up all your evidences, and making way for

the devil's coming into your heart. You are not brought up to the

mount as ye used to be, therefore ye conclude ye have no grace at all.

But if the Lord Jesus Christ has emptied thee, and humbled thee, if he

is giving thee to se and know that thou art nothing; though thou are

not growing upward, thou art growing downward; and though thou hast

not so much joy, yet thy heart is emptying to be more abundantly

replenished by and by. Can any of you follow me? Then, give God

thanks, and take the comfort of it.

If thou art thus converted, and become a little child, I welcome thee,

in the name of the Lord Jesus, into God's dear family; I welcome thee,

in the name of the dear Redeemer, into the company of God's children.

O ye dear souls, though the world sees nothing in you, though there be

no outward difference between you and others, yet I look upon you in

another light, even as so many kings sons and daughters: all hail! In

the name of God, I wish every one of you joy from my soul, ye sons and

daughters of the King of kings. Will not you henceforth exercise a

child-like temper? Will not such a thought melt down your hearts, when

I tell you, that the great God, who might have frowned you to hell for

your secret sins, that nobody knew of but God and your own souls, and

who might have damned you times without number, hath cast the mantle

of his love over you; his voice hath been, Let that man, that woman

live, for I have found a ransom. O will ye not cry out, Why me, Lord?

Was King George to send for any of your children, and were you to hear

they were to be his adopted sons, how highly honored would you think

your children to be? What great condescension was it for Pharaoh's

daughter to take up Moses, a poor child exposed in an ark of

bulrushes, and bred him up for her child? But what is that happiness

in comparison of thine, who was the other day a child of the devil,

but now by converting grace art become a child of God? Are ye

converted? Are ye become like little children? Then what must ye do?

My dear hearers, be obedient to God, remember God is your father; and

as every one of you must know what a dreadful cross it is to have a

wicked, disobedient child; if ye do not want your children to be

disobedient to you, for Christ's sake be not disobedient to your

heavenly parent. If God be your father, obey him: if God be your

father, serve him; love him with all your heart, love him with all

your might, with all your soul, and with all your strength. If God be

your father, fly from everything that may displease him; and walk

worthy of that God, who has called you to his kingdom and glory. If ye

are converted and become like little children, then behave as little

children: they long for the breast, and with it will be contented. Are

ye new-born babes? Then desire the sincere milk of the word, that ye

may grow thereby. I do not want that Arminian husks should go down

with you; ye are kings sons and daughters, and have a more refined

taste; you must have the doctrines of grace; and blessed be God that

you dwell in a country, where the sincere word is so plainly preached.

Are ye children? Then grow in grace, and in the knowledge of your Lord

and Savior Jesus Christ. Have any of you children that do not grow? Do

not ye lament these children, and cry over them; do not ye say, my

child will never be fit for anything in the world? Well, doth it

grieve you to see a child that will not grow; how much must it grieve

the heart of Christ to see you grow so little? Will ye be always

children? Will ye be always learning the first principles of

Christianity, and never press forward toward the mark, for the prize

of the high calling of God in Christ Jesus? God forbid. Let the

language of your heart be, "Lord Jesus help me to grow, help me to

learn more, learn me to live so as my progress may be known to all!"

Are ye God's children? Are ye converted, and become like little

children? Then deal with God as your little children do with you; as

soon as ever they want any thing, or if any body hurt them, I appeal

to yourselves if they do not directly run to their parent. Well, are

ye God's children? Doth the devil trouble you? Doth the world trouble

you? Go tell your father of it, go directly and complain to God.

Perhaps you may say, I cannot utter fine words: but do any of you

expect fine words from your children? If they come crying, and can

speak but half words, do not your hearts yearn over them? And has not

God unspeakably more pity to you? If ye can only make signs to him;

"As a father pitieth his children, so will the Lord pity them that

fear him." I pray you therefore be gold with your Father, saying,

"Abba, Father," Satan troubles me, the world troubles me, my own

mother's children are angry with me; heavenly Father, plead my cause!

The Lord will then speak for you some way or other.

Are ye converted, and become as little children, have ye entered into

God's family? Then assure yourselves, that your heavenly father will

chasten you now and then: "for what son is there whom the father

chasteneth not: if ye are without chastisement, of which all are

partakers, then are ye bastards and not sons." It is recorded of

bishop Latimer, that in the house where he came to lodge, he overheard

the master of the house say, I thank God I never had a cross in my

life: O said he, then I will not stay here. I believe there is not a

child of God, when in a good frame, but has prayed for great humility;

they have prayed for great faith, they have prayed for great love,

they have prayed for all the graces of the Spirit: Do ye know, when ye

put us these prayers, that ye did also say, Lord send us great trials:

for how is it possible to know ye have great faith, humility and love,

unless God put you into great trials, that ye may know whether ye have

them or not. I mention this, because a great many of the children of

God (I am sure it has been a temptation to me many times, when I have

been under God's smarting rod) when they have great trials, think God

is giving them over. If therefore ye are God's children; if ye are

converted and become as little children; do not expect that God will

be like a foolish parent; no, he is a jealous God, he loves his child

too well to spare his rod. How did he correct Miriam? How did he

correct Moses? How hath God in all ages corrected his dearest

children? Therefore if ye are converted, and become as little

children, if God hath taken away a child, or your substance, if God

suffers friends to forsake you, and if you are forsaken as it were

both by God and man, say, Lord I thank thee! I am a perverse child, or

God would not strike me so often and so hard. Do not blame your

heavenly Father, but blame yourselves; he is a loving God, and a

tender Father, "he is afflicted in all our afflictions:" therefore

when God spake to Moses, he spake out of the bush, as much as to say,

"Moses, this bush represents my people; as this bush is burning with

fire, so are my children to burn with affliction; but I am in the

bush; if the bush burns, I will burn with it, I will be with them in

the furnace, I will be with them in the water, and though the water

come over them, it shall not overflow them."

Are ye God's children? Are ye converted and become as little children?

Then will ye not long to go home and see your Father? O happy they

that have gotten home before you; happy they that are up yonder, happy

they who have ascended above this field of conflict. I know not what

you may think of it, but since I heard that some, whose hearts God was

pleased to work upon, are gone to glory, I am sometimes filled with

grief, that God is not pleased to let me go home too. How can you see

so much coldness among God's people? How can ye see God's people like

the moon, waxing and waning? Who can but desire to be forever with the

Lord? Thanks be to God, the time is soon coming; thanks be to God, he

will come and will not tarry. Do not be impatient, God in his own time

will fetch you home. And though ye may be brought to short allowance

now, though some of you may be narrow in your circumstances, yet do

not repine; a God, and the gospel of Christ, with brown bread, are

great riches. In thy Father's house there is bread enough and to

spare; though thou are now tormented, yet by and by thou shalt be

comforted; the angels will look upon it as an honor to convey thee to

Abraham's bosom, though thou are but a Lazarus here. By the frame of

my heart, I am much inclined to speak comfortably to God's people.

But I only mention one thing more, and that is, if ye are converted,

and become as little children, then for God's sake take care of doing

what children often do; they are too apt to quarrel one with another.

O love one another; "he that dwells in love dwells in God, and God in

him." Joseph knew that his brethren were in danger of falling out,

therefore when he left them, says he, "fall not out by the way." Ye

are all children of the same Father, ye are all going to the same

place; why should ye differ? The world has enough against us, the

devil has enough against us, without our quarreling with each other; O

walk in love. If I could preach no more, if I was not able to hold out

to the end of my sermon, I would say as John did, when he was grown

old and could not preach, "Little children, love one another:" if ye

are God's children, then love one another. There is nothing grieves me

more, than the differences amongst God's people. O hasten that time,

when we shall either go to heaven, or never quarrel any more!

Would to God I could speak to all of you in this comfortable language;

but my master tells me, I must "not give that which is holy to dogs, I

must not cast pearls before swine;" therefore, though I have been

speaking comfortably, yet what I have been saying, especially in this

latter part of the discourse, belongs to children; it is children's

bread, it belongs to God's people. If any of you are graceless,

Christless, unconverted creatures, I charge you not to touch it, I

fence it in the name of God; here is a flaming sword turning every way

to keep you from this bread of life, till ye are turned to Jesus

Christ. And therefore, as I suppose many of you are unconverted, and

graceless, go home! And away to your closets, and down with your

stubborn hearts before God; if ye have not done lit before, let this

be the night. Or, do not stay till ye go home; begin now, while

standing here; pray to God, and let the language of thy heart be, Lord

convert me! Lord make me a little child, Lord Jesus let me not be

banished from thy kingdom! My dear friends, there is a great deal more

implied in the words, than is expressed: when Christ says, "Ye shall

not enter into the kingdom of heaven," it is as much to say, "ye shall

certainly go to hell, ye shall certainly be damned, and dwell in the

blackness of darkness for ever, ye shall go where the worm dies not,

and where the fire is not quenched." The Lord God impress it upon your

souls! May an arrow (as one lately wrote me in a letter) dipped in the

blood of Christ, reach every unconverted sinner's heart! May God

fulfill the text to every one of your souls! It is he alone that can

do it. If ye confess your sins, and leave them, and lay hold on the

Lord Jesus Christ, the Spirit of God shall be given you; if you will

go and say, turn me, O my God! Thou knowest not, O man, what the

return of God may be to thee. Did I think that preaching would be to

the purpose, did I think that arguments would induce you to come, I

would continue my discourse till midnight. And however some of you may

hate me without a cause, would to God every one in this congregation

was as much concerned for himself, as at present (blessed be God) I

feel myself concerned for him. O that my head were waters, O that mine

eyes were a fountain of tears, that I might weep over an unconverted,

graceless, wicked, and adulterous generation. Precious souls, for

God's sake think what will become of you when ye die, if you die

without being converted; if ye go hence without the wedding garment,

God will strike you speechless, and ye shall be banished from his

presence for ever and ever. I know ye cannot dwell with everlasting

burnings; behold then I show you a way of escape; Jesus is the way,

Jesus is the truth, the Lord Jesus Christ is the resurrection and the

live. It is his Spirit must convert you, come to Christ, and ye shall

have it; and may God for Christ's sake give it to you all, and convert

you, that we may all meet, never to part again, in his heavenly

kingdom; even so Lord Jesus, Amen and Amen.

What Think Ye of Christ?

Matthew 22:42 -- "What think ye of Christ?"

When it pleased the eternal Son of God to tabernacle among us, and

preach the glad tidings of salvation to a fallen world, different

opinions were entertained by different parties concerning him. As to

his person, some said he was Moses; others that he was Elias,

Jeremias, or one of the ancient prophets; few acknowledged him to be

what he really was, God blessed for evermore. And as to his doctrine,

though the common people, being free from prejudice, were persuaded of

the heavenly tendency of his going about to do good, and for the

generality, heard him gladly, and said he was a good man; yet the

envious, worldly-minded, self-righteous governors and teachers of the

Jewish church, being grieved at his success on the one hand, and

unable (having never been taught of God) to understand the purity of

his doctrine, on the other; notwithstanding our Lord spake as never

man spake, and did such miracles which no man could possibly do,

unless God was with him; yet they not only were so infatuated, as to

say, that he deceived the people; but also were so blasphemous as to

affirm, that he was in league with the devil himself, and cast out

devils by Beeluzbul, the prince of devils. Nay, our Lord's own

brethren and kinsmen, according to the flesh, were so blinded by

prejudices and unbelief, that on a certain day; when he went out to

teach the multitudes in the fields, they sent to take hold of him,

urging this as a reason for their conduct, "That he was besides

himself."

Thus was the King and the Lord of glory judged by man's judgment, when

manifest in flesh: far be it from any of his ministers to expect

better treatment. No, if we come in the spirit and power of our

Master, in this, as in every other part of his sufferings, we must

follow his steps. The like reproaches which were cast on him, will be

thrown on us also. Those that received our Lord and his doctrine, will

receive and hear us for his name's sake. The poor, blessed be God, as

our present meeting abundantly testifies, receive the gospel, and the

common people hear us gladly; whilst those who are sitting in Moses'

chair, and love to wear long robes, being ignorant of the

righteousness which is of God by faith in Christ Jesus, and having

never felt the power of God upon their hearts, will be continually

crying our against us, as madmen, deceivers of the people, and as

acting under the influence of evil spirits.

But he is unworthy the name of a minister of the gospel of peace, who

is unwilling, not only to have his name cast out as evil, but also to

die for the truths of the Lord Jesus. It is the character of hirelings

and false prophets, who care not for the sheep, to have all men speak

well of them. "Blessed are you, (says our Lord to his first apostles,

and in them to all succeeding ministers) when men speak all manner of

evil against you falsely for my name's sake." And indeed it is

impossible but such offenses must come; for men will always judge of

others, according to the principles from which they act themselves.

And if they care not to yield obedience to the doctrines which we

deliver, they must necessarily, in self-defense, speak against the

preachers, lest they should be asked that question, which the

Pharisees of old feared to have retorted on them, if they confessed

that John was a prophet, "Why then did you not believe on him?" In all

such cases, we have nothing to do but to search our own hearts, and if

we can assure our consciences, before God, that we act with a single

eye to his glory, we are cheerfully to go on in our work, and not in

the least to regard what men or devils can say against, or do unto us.

But to return. You have heard what various thoughts there were

concerning Jesus Christ, whilst here on earth; nor is he otherwise

treated, even now he is exalted to sit down at the right hand of his

Father in heaven. A stranger to Christianity, were he to hear, that we

all profess to hold one Lord, would naturally infer, that we all

thought and spoke one and the same thing about him. But alas! to our

shame be it mentioned, though Christ be not divided in himself, yet

professors are sadly divided in their thoughts about him; and that not

only as to the circumstances of his religion, but also of those

essential truths which must necessarily be believed and received by

us, if ever we hope to be heirs of eternal salvation.

Some, and I fear a multitude which no man can easily number, there are

amongst us, who call themselves Christians, and yet seldom or never

seriously think of Jesus Christ at all. They can think of their shops

and their farms, their plays, their balls, their assemblies, and

horse-races (entertainments which directly tend to exclude religion

out of the world); but as for Christ, the author and finisher of

faith, the Lord who has bought poor sinners with his precious blood,

and who is the only thing worth thinking of, alas! he is not in all,

or at most in very few of their thoughts. But believe me, O ye

earthly, sensual, carnally-minded professors, however little you may

think of Christ now, or however industriously you may strive to keep

him out of your thoughts, by pursuing the lust of the eye, the lust of

the flesh, and the pride of life, yet there is a time coming, when you

will wish you had thought of Christ more, and of your profits and

pleasures less. For the gay, the polite, the rich also must die as

well as others, and leave their pomps and vanities, and all their

wealth behind them. And O! what thoughts will you entertain concerning

Jesus Christ, in that hour?

But I must not purpose these reflections: they would carry me too far

from the main design of this discourse, which is to show, what those

who are truly desirous to know how to worship God in spirit and in

truth, ought to think concerning Jesus Christ, whom God hath sent to

be the end of the law for righteousness to all them that shall

believe.

I trust, my brethren, you are more noble than to think me too strict

or scrupulous, in thus attempting to regulate your thoughts about

Jesus Christ: for by our thoughts, as well as our words and actions,

are we to be judged at the great day. And in vain do we hope to

believe in, or worship Christ aright, unless our principles, on which

our faith and practice are founded, are agreeable to the form of sound

words delivered to us in the scriptures of truth.

Besides, many deceivers are gone abroad into the world. Mere heathen

morality, and not Jesus Christ, is preached in most of our churches.

And how should people think rightly of Christ, of whom they have

scarcely heard? Bear with me a little then, whilst, to inform your

consciences, I ask you a few questions concerning Jesus Christ. For

there is no other name given under heaven, whereby we can be saved,

but his.

First, What think you about the person of Christ? "Whose Son is he?"

This is the question our Lord put to the Pharisees in the words

following the text; and never was it more necessary to repeat this

question than in these last days. For numbers that are called after

the name of Christ, and I fear, many that pretend to preach him, are

so far advanced in the blasphemous chair, as openly to deny his being

really, truly, and properly God. But no one that ever was partaker of

his Spirit, will speak thus lightly of him. No; if they are asked, as

Peter and his brethren were, "But whom say ye that I am?" they will

reply without hesitation, "Thou art Christ the Son of the ever-living

God." For the confession of our Lord's divinity, is the rock upon

which he builds his church. Was it possible to take this away, the

gates of hell would quickly prevail against it. My brethren, if Jesus

Christ be not very God of very God, I would never preach the gospel of

Christ again. For it would not be gospel; it would be only a system of

moral ethics. Seneca, Cicero, or any of the Gentile philosophers,

would be as good a Savior as Jesus of Nazareth. It is the divinity of

our Lord that gives a sanction to his death, and makes him such a

high-priest as became us, one who by the infinite mercies of his

suffering could make a full, perfect sufficient sacrifice,

satisfaction and oblation to infinitely offended justice. And

whatsoever minister of the church of England, makes use of her forms,

and eats of her bread, and yes holds not this doctrine (as I fear too

many such are crept in amongst us) such a one belongs only to the

synagogue of Satan. He is not a child or minister of God: no; he is a

wolf in sheep's clothing; he is a child and minister of that wicked

one the devil.

Many will think these hard sayings; but I think it no breach of

charity to affirm, that an Arian or Socinian cannot be a Christian.

The one would make us believe Jesus Christ is only a created God,

which is a self- contradiction: and the other would have us look on

him only as a good man; and instead of owning his death to be an

atonement for the sins of the world, would persuade us, that Christ

died only to seal the truth of hid doctrine with his blood. But if

Jesus Christ be no more than a mere man, if he be not truly God, he

was the vilest sinner that ever appeared in the world. For he accepted

of divine adoration from the man who had been born blind, as we read

John 9:38, "And he said, Lord I believe, and he worshipped him."

Besides, if Christ be not properly God, our faith is vain, we are yet

in our sins: for no created being, though of the highest order, could

possibly merit anything at God' s hands; it was our Lord's divinity,

that alone qualified him to take away the sins of the world; and

therefore we hear St. John pronouncing so positively, that "the Word

(Jesus Christ) was not only with God, but was God." For the like

reason, St. Paul says, "that he was in the form of God: That in him

dwelt all the fullness of the godhead bodily." Nay, Jesus Christ

assumed the title which God gave to himself, when he sent Moses to

deliver his people Israel. "Before Abraham was, I AM." And again, "I

and my father are one." Which last words, though our modern infidels

would evade and wrest, as they do other scriptures, to their own

damnation, yet it is evident that the Jews understood our Lord, when

he spoke thus, as making himself equal with God; otherwise, why did

they stone him as a blasphemer? And now, why should it be thought a

breach of charity, to affirm, that those who deny the divinity of

Jesus Christ, in the strictest sense of the word, cannot be

Christians? For they are greater infidels than the devils themselves,

who confessed that they knew who he was, "even the holy one of God."

They not only believe, but, which is more than the unbelievers of this

generation do, they tremble. And was it possible for arch-heretics, to

be released from their chains of darkness, under which (unless they

altered their principles before they died) they are now reserved to

the judgment of the great day, I am persuaded they would inform us,

how hell had convinced them of the divinity of Jesus Christ, and that

they would advise their followers to abhor their principles, lest they

should come into the same place, and thereby increase each others

torments.

But, Secondly, What think you of the manhood or incarnation of Jesus

Christ? For Christ was not only God, but he was God and man in one

person. Thus runs the text and context, "When the Pharisees were

gathered together, Jesus asked them, saying, What think ye of Christ?

Whose Son is he? They say unto him, The Son of David. How then, says

our divine master, does David in spirit call him Lord?" From which

passage it is evident, that we do not think rightly of the person of

Jesus Christ, unless we believe him to be perfect God and perfect man,

or a reasonable soul and human flesh subsisting.

For it is on this account that he is called Christ, or the anointed

one, who through his own voluntary offer was set apart by the father,

and strengthened and qualified by the anointing or communication of

the Holy Ghost, to be a mediator between Him and offending man.

The reason why the Son of God took upon him our nature, was, the fall

of our first parents. I hope there is no one present so atheistical,

as to think, that man made himself; no, it was God that made us, and

not we ourselves. And I would willingly think, that no one is so

blasphemous as to suppose, that if God did make us, he made us such

creatures as we now find ourselves to be. For this would be giving

God's word the lie, which tells us, that "in the image of God (not in

the image which we now bear on our souls) made he man." As God made

man, so God made him perfect. He placed him in the garden of Eden, and

condescended to enter into a covenant with him, promising him eternal

life, upon condition of unsinning obedience; and threatening eternal

death, if he broke his law, and did eat the forbidden fruit.

Man did eat; and herein acting as our representative, thereby involved

both himself and us in that curse, which God, the righteous judge, had

said should be the consequence of his disobedience. But here begins

that mystery of godliness, God manifested in the flesh. For (sing, O

heavens, and rejoice, O earth!) the eternal Father, foreseeing how

Satan would bruise the heel of man, had in his eternal counsel

provided a means whereby he might bruise that accursed Serpent's head.

Man is permitted to fall, and become subject to death; but Jesus, the

only begotten Son of God, begotten of the Father before all worlds,

Light of light, very God of very God, offers to die to make an

atonement for his transgression, and to fulfill all righteousness in

his stead. And because it was impossible for him to do this as he was

God, and yet since man had offended, it was necessary it should be

done in the person of man; rather than we should perish, this

everlasting God, this Prince of Peace, this Ancient of Days, in the

fullness of time, had a body prepared for him by the Holy Ghost, and

became an infant. In this body he performed a complete obedience to

the law of God; whereby he, in our stead, fulfilled the covenant of

works, and at last became subject to death, even death upon the cross;

that as God he might satisfy, as man he might obey and suffer; and

being God and man in one person, might once more procure a union

between God and our souls.

And now, What think you of this love of Christ? Do not you think it

was wondrous great? Especially when you consider, that we were

Christ's bitter enemies, and that he would have been infinitely happy

in himself, notwithstanding we had perished forever. Whatever you may

think of it, I know the blessed angels, who are not so much concerned

in this mystery of godliness as we, think most highly of it. They do,

they will desire to look into, and admire it, through all eternity.

Why, why O ye sinners, will you not think of this love of Christ?

Surely it must melt down the most hardened heart. Whilst I am

speaking, the thought of this infinite and condescending love fires

and warms my soul. I could dwell on it for ever. But it is expedient

for you, that I should ask you another question concerning Jesus

Christ.

Thirdly, What think you about being justified by Christ? I believe I

can answer for some of you; for many, I fear, think to be justified or

looked upon as righteous in God's sight, without Jesus Christ. But

such will find themselves dreadfully mistaken; for out of Christ, "God

is a consuming fire." Others satisfy themselves, with believing that

Christ was God and man, and that he came into the world to save

sinners in general; whereas, their chief concern ought to be, how they

may be assured that Jesus Christ came into the world to save them in

particular. "The life that I now live in the flesh, (says the Apostle)

is by faith of the Son of God, who loved me, and gave himself for me."

Observe, for me: it is this immediate application of Jesus Christ to

our own hearts; and that they can be justified in God's sight, only in

or through him: but then they make him only in part a savior. They are

for doing what they can themselves, and then Jesus Christ is to make

up the deficiencies of their righteousness. This is the sum and

substance of our modern divinity. And was it possible for me to know

the thoughts of most that hear me this day, I believe they would tell

me, this was the scheme they had laid, and perhaps depended on for

some years, for their eternal salvation. Is it not then high time, my

brethren, for you to entertain quite different thoughts concerning

justification by Jesus Christ? For if you think thus, you are in the

case of those unhappy Jews, who went about to establish their own

righteousness, and would not submit to, and consequently missed of

that righteousness which is of God by faith in Christ Jesus our Lord.

What think you then, if I tell you, that you are to be justified

freely through faith in Jesus Christ, without any regard to any work

or fitness foreseen in us at all? For salvation is the free gift of

God, I know no fitness in man, but a fitness to be cast into the lake

of fire and brimstone for ever. Our righteousnesses, in God's sight,

are but as filthy rags; he cannot away with them. Our holiness, if we

have any, is not the cause, but the effect of our justification in

God's sight. "We love God, because he first loved us." We must not

come to God as the proud Pharisee did, bringing in as it were a

reckoning of our services; we must come in the temper and language of

the poor Publican, smiting upon our breasts, and saying, "God be

merciful to me a sinner;" for Jesus Christ justifies us whilst we are

ungodly. He came not to call the righteous, but sinners to repentance.

The poor in spirit only, they who are willing to go out of themselves,

and rely wholly on the righteousness of another, are so blessed as to

be members of his kingdom. The righteousness, the whole righteousness

of Jesus Christ, is to be imputed to us, instead of our own: "or we

are not under the law, but under grace; and to as many as walk after

this rule, peace be on them;" for they, and they only are the true

Israel of God. In the great work of man" redemption, boasting is

entirely excluded; which could not be, if only one of our works was to

be joined with the merits of Christ. Our salvation is all of God, from

the beginning to the end; it is not of works, lest any man should

boast; man has no hand in it: it is Christ who is to be made to us of

God the Father, wisdom, righteousness, sanctification, and eternal

redemption. His active as well as his passive obedience, is to be

applied to poor sinners. He has fulfilled all righteousness in our

stead, that we might become the righteousness of God in him. All we

have to do, is to lay hold on this righteousness by faith; and the

very moment we do apprehend it by a lively faith, that very moment we

may be assured, that the blood of Jesus Christ has cleansed us from

all sin. "For the promise is to us and to our children, and to as many

as the Lord our God shall call." If we and our whole houses believe,

we shall be saved as well as the jailer and his house; for the

righteousness of Jesus Christ is an everlasting, as well as a perfect

righteousness. It is as effectual to all who believe in him now, as

formerly; and so it will be, till time shall be no more. Search the

scriptures, as the Bereans did, and see whether these things are not

so. Search St. Paul's epistles to the Romans and Galatians, and there

you will find this doctrine so plainly taught you, that unless you

have eyes and see not, he that runs may read. Search the Eleventh

Article of our Church: "We are accounted righteous before God, only

for the merits of our Lord and Savior Jesus Christ by faith, and not

for our own works or deservings."

This doctrine of our free justification by faith in Christ Jesus,

however censured and evil spoken of by our present Masters of Israel,

was highly esteemed by our wise fore-fathers; for in the subsequent

words of the aforementioned article, it is called a most wholesome

doctrine, and very full of comfort; and so it is to all that are weary

and heavy laden, and are truly willing to find rest in Jesus Christ.

This is gospel, this is glad tidings of great joy to all that feel

themselves poor, lost, undone, damned sinners. "Ho, every one that

thirsteth, come unto the waters of life, and drink freely; come and

buy without money and without price." Behold a fountain opened in your

Savior's side, for sin and for all uncleanness. "Look unto him whom

you have pierced;" look unto him by faith, and verily you shall be

saved, though you came here only to ridicule and blaspheme, and never

thought of God or of Christ before.

Not that you must think God will save you because, or on account of

your faith; for faith is a work, and then you would be justified for

your works; but when I tell you, we are to be justified by faith, I

mean that faith is the instrument whereby the sinner applies or brings

home the redemption of Jesus Christ to his heart. And to whomsoever

God gives such a faith, (for it is the free gift of God) he may lift

up his head with boldness, he need not fear; he is a spiritual son of

our spiritual David; he is passed from death to life, he shall never

come into condemnation. This is the gospel which we preach. If any man

or angel preach any other gospel, than this of our being freely

justified through faith in Christ Jesus, we have the authority of the

greatest Apostle, to pronounce him accursed.

And now, my brethren, what think you of this foolishness of preaching?

To you that have tasted the good word of life, who have been

enlightened to see the riches of God's free grace in Christ Jesus, I

am persuaded it is precious, and has distilled like the dew into your

souls. And O that all were like-minded! But I am afraid, numbers are

ready to go away contradicting and blaspheming. Tell me, are there not

many of you saying within yourselves, "This is a licentious doctrine;

this preacher is opening a door for encouragement in sin." But this

does not surprise me at all, it is a stale, antiquated objection, as

old a the doctrine of justification itself; and (which by the way is

not much to the credit of those who urge it now) it was made by an

infidel. St. Paul, in his epistle to the Romans, after he had, in the

first five chapters, demonstrably proved the doctrine of justification

by faith alone; in the sixth, brings in an unbeliever saying, "Shall

we continue in sin then, that grace may abound?" But as he rejected

such an inference with a "God forbid!" so do I: for the faith which we

preach, is not a dead speculative faith, an assenting to things

credible, as credible, as it is commonly defined: it is not a faith of

the head only, but a faith of the heart. It is a living principle

wrought in the soul, by the Spirit of the ever-living God, convincing

the sinner of his lost, undone condition by nature; enabling him to

apply and lay hold on the perfect righteousness of Jesus Christ,

freely offered him in the gospel, and continually exciting him, out of

a principle of love and gratitude, to show forth that faith, by

abounding in every good word and work. This is the sum and substance

of the doctrine that has been delivered. And if this be a licentious

doctrine, judge ye. No, my brethren, this is not destroying, but

teaching you how to do good works, from a proper principle. For to use

the words of our Church in another of her Articles, "Works done before

the grace of Christ, and the inspiration of the Spirit, are not

pleasant to God, forasmuch as they spring not of faith in Jesus

Christ; rather, for that they are not done as God has willed and

commanded them to be done, we doubt not but they have the nature of

sin." So that they who bid you do, and then live, are just as wise as

those who would persuade you to build a beautiful magnificent house,

without laying a foundation.

It is true, the doctrine of our free justification by faith in Christ

Jesus, like other gospel truths, may and will be abused by men of

corrupt minds, reprobates concerning the faith; but they who receive

the truth of God in the love if it, will always be showing their faith

by their works. For this reason, St. Paul, after he had told the

Ephesians, "By grace they were saved through faith, not of works, lest

any man should boast," immediately adds, "For we are his workmanship,

created in Christ Jesus unto good works." And in his epistle to Titus,

having given him directions to tell the people they were justified by

grace, directly subjoins, chap. 3, ver. 8, "I will that you affirm

constantly, that they who have believed in God might be careful to

maintain good works." Agreeable to this, we are told in our Twelfth

Article, "That albeit good works, which are the fruits of faith, and

follow after justification, cannot put away our sins, and endure the

severity of God's judgment; yet are they pleasing and acceptable to

God in Christ; and do spring necessarily out of a true and lively

faith, insomuch, that a lively faith may be as evidently known by

them, as a tree discerned by the fruit."

What would I give, that this Article was duly understood and preached

by all that have subscribed to it! The ark of the Lord would not then

be driven into the wilderness, nor would so many persons dissent from

the Church of England. For I am fully persuaded, that it is not so

much on account of rites and ceremonies, as our not preaching the

truth as it is in Jesus, that so many have been obliged to go and seek

for food elsewhere. Did not we fall from our established doctrines,

few, comparatively speaking, would fall from the Established Church.

Where Christ is preached, though it be in a church or on a common,

dissenters of all denominations have, and do must freely come. But if

our clergy will preach only the law, and not show the way of salvation

by faith in Christ, the charge of schism at the day of judgment, I

fear, will chiefly lie at their door. The true sheep of Christ know

the voice of Christ's true shepherds, and strangers they will not

hear.

Observe, my dear brethren, the words of the Article, "Good works are

the fruits of faith, and follow after justification." How then can

they precede, or be any way the cause of it? Our persons must be

justified, before our performances can be accepted. God had respect to

Abel before he had respect to his offering; and therefore the

righteousness of Jesus Christ must be freely imputed to, and

apprehended by us through faith, before we can offer an acceptable

sacrifice to God: for out of Christ, as I hinted before, God is a

consuming fire: and whatsoever is not of faith in Christ, is sin.

That people mistake the doctrine of free justification, I believe, is

partly owing to their not rightly considering the different persons to

whom St. Paul and St. James wrote in their epistles; as also the

different kind of justification each of them writes about. The former

affects in line upon line, argument upon argument, "That we are

justified by faith alone:" The latter put this question, "Was not

Abraham justified by works?" From whence many, not considering the

different views of these holy men, and the different persons they

wrote to, have blended and joined faith and works, in order to justify

us in the sight of God. But this is a capital mistake; for St. Paul

was writing to the Jewish proselytes, who sought righteousness by the

works, not of the ceremonial only, but of the moral law. In

contradistinction to that, he tells them, they were to look for

justification in God's sight, only by the perfect righteousness of

Jesus Christ apprehended by faith. St. James had a different set of

people to deal with; such who abused the doctrines of free

justification, and thought they should be saved (as numbers among us

do now) upon their barely professing to believe on Jesus Christ. These

the holy Apostle endeavors wisely to convince, that such a faith was

only a dead and false faith; and therefore, it behooved all who would

be blessed with faithful Abraham, to show forth their faith by their

works, as he did. "For was not Abraham justified by works?" Did he not

prove that his faith was a true justifying faith, by its being

productive of good works? From whence it is plain, that St. James is

talking of a declarative justification before men; show me,

demonstrate, evidence to me, that thou hast a true faith, by thy

works. Whereas, St. Paul is talking only of our being justified in the

sight of God; and thus he proves, that Abraham, as we also are to be,

was justified before ever the moral or ceremonial law was given to the

Jews, for it is written, "Abraham believed in the Lord, and it was

accounted to him for righteousness."

Take the substance of what has been said on this head, in the few

following words. Every man that is saved, is justified three ways:

First, meritoriously, by the death of Jesus Christ: "It is the blood

of Jesus Christ alone that cleanses us from all sin." Secondly,

instrumentally, by faith; faith is the means or instrument whereby the

merits of Jesus Christ are applied to the sinner's heart: "Ye are all

the children of God by faith in Christ Jesus." Thirdly, we are

justified declaratively; namely, by good works; good works declare and

prove to the world, that our faith is a true saving faith. "Was not

Abraham justified by works?" And again, "Show me thy faith by thy

works."

It may not be improper to illustrate this doctrine by an example or

two. I suppose no one will pretend to say, that there was any fitness

for salvation in Zaccheus the publican, when he came to see Jesus out

of no better principle, than that whereby perhaps thousands are led to

hear me preach; I mean, curiosity: but Jesus Christ prevented and

called him by his free grace, and sweetly, but irresistibly inclined

him to obey that call; as, I pray God, he may influence all you that

come only to see who the preacher is. Zaccheus received our Lord

joyfully into his house, and at the same time by faith received him

into his heart; Zaccheus was then freely justified in the sight of

God. But behold the immediate fruits of that justification! He stands

forth in the midst and as before he had believed in his heart, he now

makes confession with his mouth to salvation: "Behold, Lord, the half

of my goods I give unto the poor; and if I have taken any thing from

any man by false accusation, I restore him four-fold." And thus it

will be with thee, O believer, as soon as ever God's dear Son is

revealed in thee by a living faith; thou wilt have no rest in thy

spirit, till out of love and gratitude for what God has done for thy

soul, thou showest forth thy faith by thy works.

Again, I suppose every body will grant there was no fitness for

salvation in the persecutor Saul; no more than there is in those

persecuting zealots of these last days, who are already breathing out

threatenings, and, if in their power, would breathe out slaughter

also, against the disciples of the Lord.

Now our Lord, we know, freely prevented him by his grace, (and O that

he would thus effectually call the persecutors of this generation) and

by a light from heaven struck him to the ground. At the same time, by

his Spirit, he pricked him to the heart, convinced him of sin, and

caused him to cry out, "Who art thou, Lord?" Christ replies, "I am

Jesus whom thou persecutest." Faith then was instantaneously given to

him, and behold, immediately Saul cries out, "Lord, what wouldst thou

have me to do?" And so will every poor soul that believes on the Lord

Jesus with his whole heart. He will be always asking, Lord, what shall

I do for thee? Lord, what wouldst thou have me to do? Not to justify

himself, but only to evidence the sincerity of his love and

thankfulness to his all-merciful High-priest, for plucking him as a

firebrand out of the fire.

Perhaps many self-righteous persons amongst you, may flatter

yourselves, that you are not so wicked as either Zaccheus or Saul was,

and consequently there is a greater fitness for salvation in you than

in them. But if you think thus, indeed you think more highly of

yourselves than you ought to think: for by nature we are all alike,

all equally fallen short of the glory of God, all equally dead in

trespasses and sins, and there needs the same almighty power to be

exerted in converting any one of the most sober, good-natured, moral

persons here present, as there was in converting the publican

Zaccheus, or that notorious persecutor Saul. And was it possible for

you to ascend into the highest heaven, and to inquire of the spirits

of just men made perfect, I am persuaded they would tell you this

doctrine is from God. But we have a more sure word of prophecy, to

which we do well to give heed, as unto a light shining in a dark

place. My brethren, the word is nigh you; search the scriptures; beg

of God to make you willing to be saved in this day of his power; for

it is not flesh and blood, but the Spirit of Jesus Christ, that alone

can reveal these things unto you.

Fourthly and Lastly, What think you of Jesus Christ being formed

within you? For whom Christ justifies, them he also sanctifies.

Although he finds, yet he does not leave us unholy. A true Christian

may not so properly be said to live, as Jesus Christ to live in him.

For they only that are led by the Spirit of Christ, are the true sons

of God.

As I observed before, so I tell you again, the faith which we preach

is not a dead, but a lively active faith wrought in the soul, working

a thorough change, by the power of the Holy Ghost, in the whole man;

and unless Christ be thus in you, notwithstanding you may be orthodox

as to the foregoing principles, notwithstanding you may have good

desires, and attend constantly on the means of grace; yet, in St.

Paul's opinion, you are out of a state of salvation. "Know you not,

(says that Apostle to the Corinthians, a church famous for its gifts

above any church under heaven) that Christ is in you, (by his Spirit)

unless you are reprobates?"

For Christ came not only to save us from the guilt, but from the power

of our sins; till he has done this, however he may be a Savior to

others, we can have no assurance of well-grounded hope, that he has

saved us; for it is by receiving his blessed Spirit into our hearts,

and feeling him witnessing with our spirits, that we are the sons of

God, that we can be certified of our being sealed to the day of

redemption.

This is a great mystery; but I speak of Christ and the new-birth.

Marvel not at my asking you, what you think about Christ being formed

within you? For either God must change his nature, or we ours. For as

in Adam we all have spiritually died, so all that are effectually

saved by Christ, must in Christ be spiritually made alive. His only

end in and rising again, and interceding for us now in heaven, is to

redeem us from the misery of our fallen nature, and, by the operation

of his blessed Spirit, to make us meet to be partakers of the heavenly

inheritance with the saints in light. None but those that thus are

changed by his grace here, shall appear with him in glory hereafter.

Examine yourselves, therefore, my brethren, whether you are in the

faith; prove yourselves; and think it not sufficient to say in your

creed, I believe in Jesus Christ; many say so, who do not believe, who

are reprobates, and yet in a state of death. You take God's name in

vain, when you call him Father, and your prayers are turned into sin,

unless you believe in Christ, so as to have your life hid with him in

God, and to receive life and nourishment from him, as branches do from

the vine.

I know, indeed, the men of this generation deny there is any such

thing as feeling Christ within them; but alas! to what a dreadful

condition would such reduce us, even to the state of the abandoned

heathen, who, St. Paul tells us, "were past feeling." The Apostle

prays, that the Ephesians may abound in all knowledge and spiritual

understanding, or as it might be rendered, spiritual sensation. And in

the office for the visitation of the sick, the minister prays, that

the Lord may make the sick person know and feel, that there is not

other name under heaven given unto men, in whom and through whom they

may receive health and salvation, but only the name of our Lord Jesus.

For there is a spiritual, as well as a corporeal feeling; and though

this is not communicated to us in a sensible manner, as outward

objects affect our senses, yet it is as real as any sensible or

visible sensation, and may be as truly felt and discerned by the soul,

as any impression from without can be felt by the body. All who are

born again of God, know that I lie not.

What think you, Sirs, did Naaman feel, when he was cured of his

leprosy? Did the woman feel virtue coming out of Jesus Christ, when

she touched the hem of his garment, and was cured of her bloody issue?

So surely mayst thou feel, O believer, when Jesus Christ dwelleth in

thy heart. I pray God to make you all know and feel this, ere you

depart hence.

O my brethren, my heart is enlarge towards you. I trust I feel

something of that hidden, but powerful presence of Christ, whilst I am

preaching to you. Indeed it is sweet, it is exceedingly comfortable.

All the harm I wish you, who without cause are my enemies, is, that

you felt the like. Believe me, though it would be hell to my soul, to

return to a natural state again, yet I would willingly change status

with you for a little while, that you might know what it is to have

Christ dwelling in your hearts by faith. Do not turn your backs; do

not let the devil hurry you away; be not afraid of convictions; do not

think worse of the doctrine, because preached without the church

walls. Our Lord, I the days of his flesh, preached on a mount, in a

ship, and a field; and I am persuaded, many have felt his gracious

presence here. Indeed we speak what we know. Do not reject the kingdom

of God against yourselves; be so wise as to receive our witness. I

cannot, I will not let you go; stay a little, let us reason together.

However lightly you may esteem your souls, I know our Lord has set an

unspeakable value on them. He thought them worthy of his most precious

blood. I beseech you, therefore, O sinners, be ye reconciled to God. I

hope you do not fear being accepted in the beloved. Behold, he calleth

you; behold, he prevents and follows you with his mercy, and hath sent

forth his servants unto the highways and hedges, to compel you to come

in. Remember then, that at such an hour of such a day, in such a year,

in this place, you were all told what you ought to think concerning

Jesus Christ. If you now perish, it will not be for lack of knowledge:

I am free from the blood of you all. You cannot say I have been

preaching damnation to you; you cannot say I have, like legal

preachers, been requiring you to make brick without straw. I have not

bidden you to make yourselves saints, and then come to God; but I have

offered you salvation on as cheap terms as you can desire. I have

offered you Christ's whole wisdom, Christ's whole righteousness,

Christ's whole sanctification and eternal redemption, if you will but

believe on him. If you say, you cannot believe, you say right; for

faith, as well as every other blessing, is the gift of God; but then

wait upon God, and who knows but he may have mercy on thee? Why do we

not entertain more loving thoughts of Christ? Or do you think he will

have mercy on others, and not on you? But are you not sinners? And did

not Jesus Christ come into the world to save sinners? If you say you

are the chief of sinners, I answer, that will be no hindrance to your

salvation, indeed it will not, if you lay hold on him by faith. Read

the Evangelists, and see how kindly he behaved to his disciples who

fled from and denied him: "Go tell my brethren," says he. He did not

say, Go tell those traitors; but, "Go tell my brethren in general, and

poor Peter in particular, "that I am risen;" O comfort his poor

drooping heart, tell him am reconciled to him; bit him weep no more so

bitterly: for though with and curses he thrice denied me, yet I have

died for his sins, I am risen again for his justification: I freely

forgive him all. Thus slow to anger, and of great kindness, was our

all-merciful High-priest. And do you think he has changed his nature,

and forgets poor sinners; now he is exalted to the right hand of God?

No, he is the same yesterday, today, and forever, and sitteth there

only to make intercession for us. Come then, ye harlots, come ye

publicans, come ye most abandoned of sinners, come and believe on

Jesus Christ. Though the whole world despise you and cast you out, yet

he will not disdain to take you up. O amazing, O infinitely

condescending love! even you, he will not be ashamed to call his

brethren. How will you escape if you neglect such a glorious offer of

salvation? What would the damned spirits, now in the prison of hell,

give, if Christ was so freely offered to their souls? And why are not

we lifting up our eyes in torments? Does any one out of this great

multitude dare say, he does not deserve damnation? If not, why are we

left, and others taken away by death? What is this but an instance of

God's free grace, and a sign of his good will towards us? Let God's

goodness lead us to repentance! O let there be joy in heaven over some

of you repenting! Though we are in a field, I am persuaded the blessed

angels are hovering now around us, and do long, "as the hart panteth

after the water-brooks," to sing an anthem at your conversion. Blessed

be God, I hope their joy will be fulfilled. An awful silence appears

amongst us. I have good hope that the words which the Lord has enabled

me to speak in your ears this day, have not altogether fallen to the

ground. Your tears and deep attention, are an evidence, that the Lord

God is amongst us of a truth. Come, ye Pharisees, come and see, in

spite of your satanical rage and fury, the Lord Jesus is getting

himself the victory. And brethren, I speak the truth in Christ, I lie

not, if one soul of you, by the blessing of God, be brought to think

savingly of Jesus Christ this day, I care not if my enemies were

permitted to carry me to prison, and put my feet fast in the stocks,

as soon as I have delivered this sermon. Brethren, my heart's desire

and prayer to God is, that you may be saved. For this cause I follow

my Master without the camp. I care not how much of his sacred reproach

I bear, so that some of you be converted from the errors of your ways.

I rejoice, yea and I will rejoice. Ye men, ye devils, do your worst:

the Lord who sent, will support me. And when Christ, who is our life,

and whom I have now been preaching, shall appear, I also, together

with his despised little ones, shall appear with him in glory. And

then, what will you think of Christ? I know what you will think of

him. You will then think him to be the fairest among ten thousand: You

will then think and feel him to be a just and sin-avenging judge. Be

ye then persuaded to kiss him lest he be angry, and so you be banished

for ever from the presence of the Lord. Behold, I come to you as the

angel did to Lot. Flee, flee, for your lives; haste, linger no longer

in your spiritual Sodom, for otherwise you will be eternally

destroyed. Numbers, no doubt, there are amongst you, that may regard

me no more than Lot's sons-in-law regarded him. I am persuaded I seem

t some of you as one that mocketh: but I speak the truth in Christ, I

lie not; as sure as fire and brimstone was rained from the Lord out of

heaven, to destroy Sodom and Gomorrah, so surely, at the great day,

shall the vials of God's wrath be poured on you. If you do not think

seriously of, and act agreeable to the gospel of the Lord's Christ.

Behold, I have told you before; and I pray God, all you that forget

him may seriously think of what has been said, before he pluck you

away, and there be none to deliver you.

Now to God the Father, &c.

The Wise and Foolish Virgins

Matthew 25:13 -- "Watch therefore, for ye know neither the day nor the

hour in which the Son of man cometh." (Text is actually Matt. 25:1-13)

The apostle Paul, in his epistle to the Hebrews, informs us, "That it

is appointed for all men once to die; after that is the judgment." And

I think, if any consideration be sufficient to awaken a sleeping

drowsy world, it must be this, That there will be a day wherein these

heavens shall be wrapped up like a scroll, this element melt with

fervent heat, the earth and all things therein be burnt up, and every

soul, of every nation and language, summoned to appear before the

dreadful tribunal of the righteous Judge of quick and dead, to receive

rewards and punishments, according to the deeds done in their bodies.

The great apostle just mentioned, when brought before Felix, could

think of no better means to convert that sinful man, than to reason to

temperance, righteousness, and more especially of a judgment to come.

The first might in some measure affect, but, I am persuaded, it was

the last consideration, a judgment to come, that made him to tremble:

and so bad as the world is now grown, yet there are few have their

consciences so far seared, as to deny that there will be a reckoning

hereafter. The promiscuous dispensations of providence in this life,

wherein we see good men afflicted, destitute, tormented, and the

wicked permitted triumphantly to ride over their heads, has been

always looked upon as an indisputable argument, by the generality of

men, that there will be a day in which God will judge the world in

righteousness, and administer equity unto his people. Some indeed are

so bold as to deny it, while they are engaged in the pursuit of the

lust of the eye, and the pride of life. But follow them to their death

bed, ask them, when their souls are ready to launch into eternity,

what they then think of a judgment to come and they will tell you,

they dare not give their consciences the lie any longer. They feel a

fearful looking for of judgment and fiery indignation in their hearts.

Since then these things are so, does it not highly concern each of us,

my brethren, before we come on a bed of sickness, seriously to examine

how the account stands between God and our souls, and how it will fare

with us in that day? As for the openly profane, the drunkard, the

whoremonger, the adulterer, and such-like, there is no doubt of what

will become of them; without repentance they shall never enter into

the kingdom of God and his Christ: no; their damnation slumbereth not;

a burning fiery Tophet, kindled by the fury of God's eternal wrath, is

prepared for their reception, wherein they must suffer the vengeance

of eternal fire. Nor is there the least doubt of the state of true

believers. For though they are despised and rejected of natural men,

yet being born again of God, they are heirs of God, and joint heirs

with Christ. They have the earnest of the promised inheritance in

their hearts, and are assured that a new and living way is made open

for them, into the holy of holies, by the blood of Jesus Christ, into

which an abundant entrance shall be administered to them at the great

day of account. The only question is, what will become of the Almost

Christian, one that is content to go, as he thinks, in a middle way to

heaven, without being profane on the one hand, or, as he falsely

imagines, righteous over-much on the other? Many there are in every

congregation, and consequently some here present, of this stamp. And

what is worst of all, it is more easy to convince the most notorious

publicans and sinners of their being out of a state of salvation, than

any of these. Notwithstanding, if Jesus Christ may be our judge, they

shall as certainly be rejected and disowned by him at the last day, as

though they lived in open defiance of all his laws. For what says our

Lord in the parable of which the words of the text are a conclusion,

and which I intend to make the subject of my present discourse.

"Then," at the day of judgment, which he had been discoursing of in

the foregoing, and prosecutes in this chapter, "shall the kingdom of

heaven, (the state of professors in the gospel church) be likened unto

ten virgins, who took their lamps, and went forth to meet the

bridegroom." In which words, is a manifest allusion to a custom

prevailing in our Lord's time among the Jews, at marriage solemnities,

which were generally at night, and at which it was customary for the

persons of the bride-chamber to go out in procession, with many

lights, to meet the bridegroom. By the bridegroom, you are here to

understand Jesus Christ. The church, i.e. true believers, are his

Israel; he is united to them by one spirit, even in this life; but the

solemnizing of their sacred nuptials, is reserved till the day of

judgment, when he shall come to take them home to himself, and present

them before men and angels, as his purchase, to his Father, without

spot or wrinkle, or any such thing. By the ten virgins we are to

understand, the professors of Christianity in general. All are called

virgins, because all are called to be saints. Whosoever names the name

of Christ, is obliged by that profession to depart from all iniquity.

But the pure and chaste in heart, are the only persons that will be

blessed as to see God. As Christ was born of a virgin, so he can dwell

in none but virgins souls, made pure and holy by the cohabitation of

his holy Spirit. What says the apostle? "All are not Israel that are

of Israel," all are not Christians that are called after the name of

Christ: No, says our Lord, in the 2nd verse, "Five of those virgins

were wise," true believers, "and five were foolish," formal

hypocrites. But why are five said to be wise, and the other five

foolish? Hear what our Lord says in the following verses; "They that

were foolish took their lamps, and took no oil with them: but the wise

took oil in their vessels with their lamps." They that were foolish

took their lamps of an outward profession. They would go to church,

say over several manuals of prayers, come perhaps into a field to hear

a sermon, give at a collection, and receive the sacrament constantly,

nay, oftener than once a month. But then here lay the mistake; they

had no oil in their lamps, no principle of grace, no living faith in

their hearts, without which, though we should give all our goods to

feed the poor, and our bodies to be burnt, it would profit us nothing.

In short, they were exact, nay, superstitious bigots as to the form,

but all the while they were strangers to, and, in effect, denied the

power of godliness in their hearts. They would go to church, but at

the same time, think it no harm to go to a ball or an assembly,

notwithstanding they promised at their baptism, to renounce the pomps

and vanities of this wicked world. They were so exceedingly fearful of

being righteous over-much, that they would even persecute those that

were truly devout, if they attempted to go a step farther than

themselves. In one word, they never effectually felt the power of the

world to come. They thought they might be Christians without so much

inward feeling, and therefore, notwithstanding their high pretensions,

had only a name of live.

And now, Sirs, let pause a while, and in the name of God, whom I

endeavor to serve in the gospel of his dear Son, give me leave to ask

one question. Whilst I have been drawing, though in miniature, the

character of these foolish virgins, have not many of your consciences

made the application, and with a small, still, though articulate

voice, said, Thou man, thou woman, art one of those foolish virgins,

for thy sentiments and practice agree thereto? Stifle not, but rather

encourage these convictions; and who knows, but that Lord who is rich

in mercy to all that call upon him faithfully, may so work upon you

even by this foolishness of preaching, as to make you wise virgins

before you return home?

What they were you shall know immediately: "But the wise took oil in

their vessels with their lamps." Observe, the wise, the true

believers, had their lamps as well as the foolish virgins; for

Christianity does not require us to cast off all outward forms; we may

use forms, and yet not be formal: for instance, it is possible to

worship God in a set form of prayer, and yet worship him in spirit and

in truth. And therefore, brethren, let us not judge one another. The

wise virgins had their lamps; herein did not lie the difference

between them and the foolish, that one worshipped God with a form, and

the other did not: No: as the Pharisee and Publican went up to the

temple to pray, so these wise and foolish virgins might go to the same

place of worship, and sit under the same ministry; but then the wise

took oil in their vessels with their lamps; they kept up the form, but

did not rest in it; their words in prayer were the language of their

hearts, and they were no strangers to inward feelings; they were not

afraid of searching doctrines, nor affronted when ministers told them

they deserved to be damned; they were not self-righteous, but were

willing that Jesus Christ should have all the glory of their

salvation; they were convinced that the merits of Jesus Christ were to

be apprehended only by faith; but yet were they as careful to maintain

good works, as though they were to be justified by them: in short,

their obedience flowed from love and gratitude, and was cheerful,

constant, uniform, universal, like that obedience which the holy

angels pay our Father in heaven.

Here then let me exhort you to pause again; and if any of you can

faithfully apply these characters to your hearts, give God the glory,

and take the comfort to your own souls; you are not false but true

believers. Jesus Christ has been made of God to you wisdom, even that

wisdom, whereby you shall be made wise unto salvation. God sees a

difference between you and foolish virgins, if natural men will not.

You need not be uneasy, though one chance and fate in this may happen

to you both. I say, once chance and fate; for, ver. 5 "while the

bridegroom tarried," in the space of time which passed between our

Lord's ascension and his coming again to judgment, "they all slumbered

and slept." The wise as well as foolish died, for dust we are, and to

dust we must return. It is no reflection at all upon the divine

goodness, that believers, as well as hypocrites, must pass through the

valley of the shadow of death; for Christ has taken away the sting of

death, so that we need fear no evil. It is to them a passage to

everlasting life: death is only terrible to those who have no hope,

because they live without faith in the world. Whosoever there are

amongst you, that have received the first-fruits of the spirit, I am

persuaded you are ready to cry out, we would not live here always, we

long to be dissolved, that we may be with Jesus Christ; and though

worms must destroy our bodies as well as others, yet we are content,

being assured that our Redeemer liveth, that he will stand at the

latter days upon the earth, and that in our flesh we shall see God.

But it is not so with hypocrites and unbelievers beyond the grave; for

what says our Lord? "And at midnight:" observe, at midnight, when all

was hushed and quiet, and no one dreaming of any such thing, "a cry

was made;" the voice of the arch-angel and the trump of God was heard

sounding this general alarm; to things in heaven, to things in earth,

and to things in the waters under the earth, "Behold!" mark how this

awful summons is ushered in with the word behold, to engage our

attention? "Behold the bridegroom cometh!" even Jesus Christ, the

desire of nations, the bridegroom of his spouse the church: Because he

tarried for a while to exercise the faith of saints, and give sinners

space to repent, scoffers were apt to cry out, "Where is the promise

of his coming? But the Lord is not slack concerning his promise, as

these men account slackness." For behold, he that was to come, now

cometh, and will not tarry any longer: he cometh to be glorified in

his saints, and to take vengeance on them that know not God, and have

not obeyed his gospel: he cometh not as a poor despised Galilean; not

be laid in a stinking manger; not to be despised and rejected of men;

not to be blindfolded, spit upon, and buffeted; not to be nailed to an

accursed tree; he cometh not as the Son of man, but as he really was,

the eternal Son of the eternal God: He cometh riding on the wings of

the wind, in the glory of the Father and his holy angels, and to be

had in everlasting reverence of all that shall be round about him. 'Go

ye forth to meet him;" arise, ye dead, ye foolish, as well as wise

virgin, arise and come to judgment. Multitudes, not doubt, that hear

this awakening cry, would rejoice if the rocks might fall on, and the

hills cover them from the presence of the Lamb: what would they give,

if as they lived as beasts, they might now die like the beasts that

perish? How would they rejoice, if those same excuses which they made

on this side eternity for not attending on holy ordinances, would

serve to keep them from appearing before the heavenly bridegroom! But

as Adam, notwithstanding his fig- leaves, and the trees of the garden,

could not hide himself from God, when arrested with an "Adam, where

art thou?" So now the decree is gone forth, and the trump of God has

given its last sound; all tongues, people, nations, and languages,

both wise and foolish virgins, must come into his presence, and bow

beneath his footstool; even Pontius Pilate, Annas and Caiaphas; even

the proud persecuting high-priests and Pharisees of this generation,

must appear before him: for says our Lord, "then, (when the cry was

made, Behold, the bridegroom cometh!) in a moment, in the twinkling of

an eye, the graves were opened, the sea gave up its dead, and "all

those virgins, both wise and foolish, arose and trimmed their lamp,"

or endeavored to put themselves in a proper posture to meet the

bridegroom.

But how may we imagine the foolish virgins were surprised, when,

notwithstanding their high thoughts and proud imaginations of their

security, they now find themselves wholly naked, and void of that

inward holiness and purity of heart, without which no man living at

that day shall comfortably meet the Lord! I doubt not, but may of

these foolish virgins, whilst in this world, were clothed in purple

and fine linen, fared sumptuously every day, and disdained [1. To

consider unworthy of one's regard or notice; treat with contempt or

scorn: to disdain a coward. 2. To consider unworthy of one's position

or character; refuse scornfully: to disdain to beg for food. --n. A

feeling or attitude of superiority and dislike; proud contempt.] to

set the wise virgins, some of whom might be as poor as Lazarus, even

with the dogs of their flock. These were looked upon by them as

enthusiasts and madmen, as persons that were righteous over- much, and

who intended to turn the world upside down: but now death hath opened

their eyes, and convinced them, to their eternal sorrow, that he is

not a true Christian, who is only one outwardly. Now they find

(though, alas! too late) they, and not the wise virgins, had been

beside themselves. Now their proud hearts are made to stoop, their

lofty looks are brought low; and as Dives entreated that Lazarus might

dip the tip of his finger in water, and be sent to cool his tongue, so

these foolish virgins, these formal hypocrites, are obliged to turn

beggars to those whom they once despised: "Give us of your oil;" O!

impart to us a little of that grace and holy spirit, for the insisting

on which we fools accounted your lives madness; for alas! "our lamps

are gone out;" we had only the form of godliness; we were whited

sepulchers; we were heart-hypocrites; we contented ourselves with

desiring to be good; and though confident of salvation whilst we

lived, yet our hope is entirely gone, now God has taken away our

souls: Give us therefore, O! give us, though we once despised you,

give us of your oil, for our lamps of an outward profession, and

transient convictions, are quite gone out. "Comfort ye, comfort ye, my

people, saith the Lord." My brethren in Christ, hear what the foolish

say to the wise virgins, and learn in patience to possess your souls.

If you are true followers of the lowly Jesus, I am persuaded you have

your names cast out, and all manner of evil spoken falsely against

you, for his name's sake; for no one ever did or will live godly in

Christ Jesus, without suffering persecution; nay, I doubt not but your

chief foes are those of your own household: tell me, do not your

carnal relations and friends vex your tender souls day by day, in

bidding you spare yourselves, and take heed lest you go too far: And

as you passed along to come and hear the word of God, have you not

heard many a Pharisee cry out, Here comes another troop of his

followers! Brethren, be not surprised, Christ's servants were always

the world's fools; you know it hated him before it hated you. Rejoice

and be exceeding glad. Yet a little while, and behold the bridegroom

cometh, and then shall you hear these formal scoffing Pharisees saying

unto you, "Give us of your oil, for our lamps are gone out." When you

are reviled, revile not again: when you suffer, threaten not; commit

your souls into the hands of him that judgeth righteously: for behold

the day cometh, when the children of God shall speak for themselves.

The wise virgins, in the parable, no doubt endured the same cruel

mockings as you may do, but as the lamb before the shearers is dumb,

so in this life opened they not their mouths; but now we find they can

give their enemies an answer: "Not so, lest there be not enough for us

and you; but go ye rather to them that sell, and buy for yourselves."

These words are not to be understood as though they were spoken in an

insulting manner; for true charity teaches us to use the worst of

sinners, and our most bitter enemies, with the meekness and gentleness

of Christ: Though Dives was in hell, yet Abraham does not say, Thou

villain, but only, "Son, remember:" and I am persuaded, had it been in

the power of these wise virgins, they would have dealt with the

foolish virgins, as God knows, I would willingly deal with my most

inveterate [firmly established by long continuance] enemies, not only

give them of their oil, but also exalt them to the right hand of God.

It was not then for want of love, but the fear of wanting a

sufficiency for themselves, that made them return this answer, "Not

so, lest there be not enough for us and you:" For they that have most

grace, have none to spare; none but self-righteous, foolish virgins

think they are good enough, or have already attained. Those who are

truly wise are always most distrustful of themselves, pressing

forwards to the things that are before, and think it well if after

they have done all, they can make their calling and election sure.

"Not so, lest there be not enough for us and you; but go ye rather to

them that sell, and buy for yourselves." These words indeed seem to be

spoken in a triumphant, but certainly they were uttered in the most

compassionate manner; "go ye to them that sell, and buy for

yourselves;" unhappy virgins! you accounted our lives folly; whilst

with you in the body, how often have you condemned us for our zeal in

running to hear the word of God, and looked upon us as enthusiasts,

for talking and affirming, that we must be led by the spirit, and walk

by the spirit, and feel the spirit of God witnessing with our spirits,

that we are his children? But now you would be glad to be partakers of

this privilege, but it is not ours to give. You contented yourselves

with seeking, when you should have been striving to enter in at the

strait gate. And now go to them that sell, if you can, and buy for

yourselves.

And what say you to this, ye foolish formal professors? For I doubt

not but curiosity and novelty hath brought many such, even to this

despised place, to hear a sermon. Can you hear this reply to the

foolish virgins, and yet not tremble? Why, yet a little while, and

thus it shall be done to you. Rejoice and bolster yourselves up in

your duties and forms; endeavor to cover your nakedness with the

fig-leaves of an outward profession and a legal righteousness, and

despise the true servants of Christ as much as you please, yet know,

that all your hopes will fail you when God brings you into judgment.

For not he who commendeth himself is justified, but he whom the Lord

commendeth.

But to return; we do not hear of any reply the foolish virgins make:

No, their consciences condemned them; like the person without a

wedding-garment, they are struck dumb, and are now filled with anxious

thoughts how they shall buy oil, that they may lift up their heads

before the bridegroom. "But whilst they went to buy," ver. 10, whilst

they were thinking what they should do, the bridegroom, the Lord

Jesus, the king, the husband of his spouse the church, cometh,

attended with thousands and twenty times then thousands of saints and

angels, publicly to count up his jewels; "and they that were ready,"

the wise virgins who had oil in their lamp, and were sealed by his

spirit to the day of redemption, these having on the wedding garment

of an imputed righteousness, and a new nature, "went in with him to

the marriage."

But who can express the transports that these wise virgins felt, when

they were thus admitted, in holy triumph, into the presence and full

enjoyment of him, whom their souls hungered and thirsted after! No

doubt they had tasted of his love, and by faith had often fed on him

in their hearts, when sitting down to commemorate his last supper here

on earth; but how full may we think their hearts and tongues were of

his praises, when they see themselves seated together to eat bread in

his heavenly kingdom. And what was best of all, "the door was shut,

and shut them in, to enjoy the ever blessed God, and the company of

angels and the spirits of just men made perfect, without interruption

for evermore. I say, without interruption; for in this life, their

eyes often gushed out with water, because men kept not God's law; and

they could never come to appear before the Lord, or to hear his word,

but Satan and his emissaries would come also to disturb them; but now

"the door is shut," now there is a perfect communion of saints, which

they in vain longed for in this lower world; not tares no longer grow

up with the wheat; not one single hypocrite or unbeliever can screen

himself amongst them. "Now the wicked cease from troubling, and now

their weary souls enjoy an everlasting rest."

Once more, O believers, let me exhort you in patience to possess your

souls. God, if he has freely justified you by faith in his son, and

given you his spirit, has sealed you to be his; and has secured you,

as surely as he secured Noah, when he locked him in the ark. But

though heirs of God, and joint heirs with Christ, and neither men nor

devils can pluck you our of your heavenly Father's hand, yet you must

be tossed about with manifold temptations; however, lift up your

heads, the day of your perfect, complete redemption draweth nigh.

Behold the bridegroom cometh to take you to himself, the door shall be

shut, and you shall be for ever with the Lord.

But I even tremble to tell you, O nominal Christians, that the door

will be shut, I mean the door of mercy, never, never to be opened to

give you admission, though you should continue knocking to all

eternity. For thus speaks our Lord, v. 11. "Afterwards," after those

that were ready went in, and the door was shut; after they had, to

their sorrow, found that no oil was to be bought, no grace to be

procured, "came also the other virgins;" and as Esau, after Jacob had

gotten the blessing, cried with an exceeding bitter cry, "Bless me,

even me also, O my father;" so they came saying, "Lord, Lord, open to

us." Observe the importunity of these foolish virgins, implied in the

words, "Lord, Lord." Whilst in the body, I suppose they only read, did

not pray over their prayers. If you now tell them, they should "pray

without ceasing," they should pray from their hearts, and feel the

want of what they pray for; they would answer, they could not tell

what you mean by inward feelings; that God did not require us to be

always on our knees, but if a man did justly, and loved mercy, and did

as the church forms required him, it was as much as the Lord required

at his hands.

I fear, sirs, too many among us are of this mind: nay, I fear there

are many so polite, so void of the love of God, as to think it too

great a piece of self-denial, to rise early to offer up a sacrifice of

praise and thanksgiving acceptable to God through Jesus Christ. If any

such, by the good providence of God, are brought hither this morning,

I beseech you to consider your ways, and remember, if you are not

awakened out of your spiritual lethargy, and live a life of prayer

here, you shall but in vain cry out with the foolish virgins, "Lord,

Lord, open unto us," hereafter. Observe farther, the impudence, as

well as importunity of these other virgins; "Lord, Lord," say they, as

though they were intimately acquainted with the holy Jesus. Like

numbers among us, who because they go to church, repeat their creeds,

and receive the blessed sacrament, think they have a right to call

Jesus their Savior, and dare call God their Father, when they put up

the Lord's prayer. But Jesus is not your Savior. The devil, not God,

is your father, unless your hearts are purified by faith, and you are

born again from above. It is not merely being baptized by water, but

being born again of the Holy Ghost that must qualify you for

salvation; and it will do you no service at the great day, to say unto

Christ, Lord, my name is in the register of such and such a parish. I

am persuaded, the foolish virgins could say this and more; but what

answer did Jesus make? He answered and said, ver. 12, "Verily, I say

unto you:" He puts the verily, to assure them he was in earnest. "I

say unto you," I who am truth itself, I whom you have owned in words,

but in works denied, "verily, I say unto you, I know you not." These

words must not be understood literally; for whatever Arians and

Socinians may say to the contrary, yet we affirm, that Jesus Christ is

God, God blessed for ever, and therefore knoweth all things. He saw

Nathaniel, when under the fig-tree: he sees, and is not looking down

from heaven his dwelling-place, upon us, to see how we behave in these

fields. Brethren, I know nothing of the thoughts and intents of your

hearts, in coming hither; but Jesus Christ knows who came like

new-born babes, desirous to be fed with the sincere milk of the word;

and he knows who came to hear what the babbler says, and to run away

with part of a broken sentence, that they may have whereof to accuse

him. This expression then, "I know you not," must not be understood

literally; no, it implies a knowledge of approbation, as though Christ

has said, "You call me, Lord, Lord, but you have not done the things

that I have said; you desire me to open the door, but how can you come

in hither not having on a wedding garment? Alas, you are naked! Where

is my outward righteousness imputed to you? Where is my divine image

stamped upon your souls? How dare you call me Lord, Lord, when you

have not received the Holy Ghost, whereby I seal all that are truly

mine? "Verily, I know you not; depart from me, ye cursed, into

everlasting fire, prepared for the devil and his angels."

And now, he that hath ears to hear, let him hear what manner of

persons these were, whom Jesus Christ dismissed with this answer.

Remember, I entreat you, remember they are not sent away for being

fornicators, swearers, Sabbath-breakers, or prodigals. No, in all

probability, as I observed before, they were, touching the outward

observance of the moral law, blameless; they were constant as to the

form of religion; and if they did no good, yet no one could say, they

did any one any harm. The only thing for which they were condemned,

and eternally banished from the presence of the Lord, (for so much is

implied in "I know you not") was this, they had no oil in their lamps,

no principle of a true living faith and holiness in their hearts. And

if persons may go to church, receive the sacrament, lead honest moral

lives, and yet be sent to hell at the last day, as they certainly will

be if they advance no farther, Where wilt thou, O drunkard? Where wilt

thou, O swearer? Where wilt thou, O Sabbath-breaker? Where wilt thou

that deniest divine revelation, and even the form of godliness? Where

wilt you, and such like sinners appear? I know very well. You must

appear before the dreadful tribunal of Jesus Christ; however you may,

like Felix, put off the prosecution of your convictions, yet you, as

well as others, must arise after death, and appear in judgment; you

will then find, to your eternal sorrow, what I just hinted at in the

beginning of this discourse, that your damnation slumbereth not: sin

has blinded your hearts, and hardened your foreheads now, but yet a

little while, and our Lord will ease him of his adversaries. Methinks,

by faith, I see the heavens opened, and the holy Jesus coming, with

his face brighter than ten thousand suns, darting fury upon you from

his eyes! Methinks I see you rising from your graves, trembling and

astonished, and crying out, who can abide this day of his coming!

And now what inference shall I draw from what has been delivered? Our

Lord, in the words of the text, has drawn one for me; "Watch

therefore, for ye know neither the day nor the hour wherein the Son of

man cometh."

"Watch," that is, be upon your guard, and keep your graces in

continual exercise. For as when we are commanded to watch unto prayer,

it signifies that we should continue instant in that duty; so when we

are required to watch in general, it means that we should put on the

whole armor of God, and live every day as though it was our last. And

O that the Lord may now enable me to lift up my voice like a trumpet!

For had I a thousand tongues, or could I speak so loud that the whole

world might hear me, I could not sound a more useful alarm than that

which is contained in the text. Watch therefore, my brethren, I

beseech you by the mercies of God in Christ Jesus, watch; be upon your

guard; awake, ye that sleep in the dust: for ye know neither the day

nor the hour wherein the Son of man cometh. Perhaps today, perhaps

this midnight, the cry may be made: "for in a moment, in the twinkling

of an eye, the trump is to sound." However, supposing the final day of

judgment may yet be a great way off, the day of death is certainly

near at hand: for what is our life? "It is but a vapor," but a span

long, soon passeth it away, and we are gone. Blessed be God, we are

all here well; but who, out of this great multitude, dares say, I

shall go home to my house in safety? Who knows, but whilst I am

speaking, God may commission his ministering spirits immediately to

call some of you away by a sudden stroke, to give an account with what

attention you have heard this sermon. You know, my brethren, some such

instances we have lately had. And what angel or spirit hath assured

us, that some of you shall not be the next? "Watch therefore, for ye

know neither the day nor the hour wherein the Son of man will come;"

And it is chiefly for this reason, that God has hidden the day of our

deaths from us. For since I know not but I may die to morrow, why, O

my soul, may each of us say, wilt thou not watch to day? Since I know

not but I may die the next moment, why wilt thou not prepare for dying

this? Many such reflections as these, my brethren, crowd in upon my

mind. At present, blessed be the Lord, who delights to magnify his

strength in a poor worm's weakness, I am at a stand, not so much about

what I shall say, as what I shall leave unsaid. My belly, like

Elihu's, is, as it were, full of new wines; "out of the abundance of

my heart my mouth speaketh." The seeing so great a multitude standing

before me; a sense of the infinite majesty of that God in whose name I

preach, and before whom I as well as you must appear, to give an

account, and the uncertainty there is whether I shall live another

day, to speak to you any more: these considerations, especially the

presence of God, which I feel upon my soul, furnishes me with so much

matter, that I scarce know where to begin, or where to end my

application. However, for method-sake, by the divine assistance, I

will branch it into three particulars.

And First, I would remind you that are notoriously ungodly, of what

our Lord says in the text: For though I have said that your damnation

slumbereth no, whilst you continue in an impenitent state; yet that

was only to set you upon your watch, to convince you of your danger,

and excite you to cry out, "What shall we do to be saved?" I appeal to

all that hear me, whether I have said, the door of mercy should be

shut against you, if you believe on Jesus Christ: No, if you are the

chief of sinners; if you are murderers of fathers, and murderers of

mothers; if you are emphatically the dung and offscouring of all

things; yet if you believe on Jesus Christ, and cry unto him with the

same faith as the expiring thief, "Lord, remember me, now thou art in

thy kingdom;" I will pawn my eternal salvation upon it, if he does not

shortly translate you to his heavenly paradise. Wonder not at my

speaking with so much assurance: For I know "it is a faithful and true

saying, and worthy of all acceptation, that Jesus Christ came into the

world to save (all truly affected and believing) sinners: Nay, so

great is his love, that I am persuaded, was it necessary, he would

come again into the world, and die a second time for them on the

cross. But, blessed be God, when our Lord bowed down his head, and

gave up the ghost, our redemption was finished. It is not our sins,

but our want of a lively faith in his blood, that will prove our

condemnation: if you draw near to him by faith, though ye are the

worst of sinners, yet he will not say unto you, "Verily I know you

not." No, a door of mercy shall be opened to you. Look then, look

then, by an eye of faith, to that God-man whom ye have pierced. Behold

him bleeding, panting, dying upon the cross, with arms stretched out

ready to embrace you all. Hark! How he groans! See how all nature is

in agony! The rocks rend, the graves open; the sun withdraws its

light, ashamed as it were to see the God of nature suffer; and all

this to usher in man's great redemption. Nay, the Holy Jesus, in the

very agonies and pangs of death, prays for his very murderers;

"Father, forgive them, for they know not what they do." If then you

have crucified the Son of God afresh, and put him to an open shame,

yet do not despair, only believe, and even this shall be forgiven. You

have read, at least you have heard, no doubt, how three thousand were

converted at St. Peter's preaching one single sermon, after our Lord's

ascension into heaven; and many of those who crucified the Lord of

glory undoubtedly were amongst them, and why should you despair? For

"Jesus Christ is the same yesterday, today, and for ever." The Holy

Ghost shall be sent down on you, as well as on them, if you do but

believe; for Christ ascended up on high to receive this gift even for

the vilest of men. Come then, all ye that are weary and heavy laden

with the sense of your sins, lay hold on Christ by faith, and he will

give you rest; for salvation is the free gift of God to all them that

believe. And though you may think this too good news to be true, yet I

speak the truth in Christ, I lie not, this is the gospel, this is the

glad tidings which we are commissioned to preach to every creature. Be

not faithless then, but believing. Let not the devil lead you captive

at his will any longer; for all the wages he gives his servants is

death, death often in this life, death everlasting in the next: But

the free gift of God, is eternal life to all that believe in Jesus

Christ. Pharisees are and will be offended at my coming here, and

offering you salvation on such cheap terms; but the more they bid me

hold my peace, the more will I cry out and proclaim to convicted

sinners, that Jesus, David's Son according to the flesh, but David's

Lord as he was God, will have mercy upon all that by a living faith

truly turn to him. If this is to be vile, I pray God, I may be more

vile. If they will not let me preach Christ crucified, and offer

salvation to poor sinners in a church, I will preach him in the lanes,

streets, highways and hedges; and nothing pleases me better, than to

think I am now in one of the devil's strongest holds. Surely, the Lord

has not sent me and all you hither for nothing; no, blessed be God,

the fields are white ready unto harvest, and many souls I hope will be

gathered into his heavenly garner. It is true, it is the midnight of

the church, especially the poor church of England, but God has lately

sent forth his servants to cry, "Behold the bridegroom cometh:" I

beseech you, O sinners, hearken unto the voice! Let me espouse you by

faith to my dear master; and henceforward "watch and pray," that you

may be ready to go forth to meet him.

Secondly, I would apply myself to those amongst you, that are not

openly profane, but by depending on a formal round of duties, deceive

your own souls, and are only foolish virgins. But I must speak to your

conviction, rather than your comfort. My dear brethren, do not deceive

your own souls. You have heard how far the foolish virgins went, and

yet were answered with "Verily I know you not." The reason is, because

none but such who have a living faith in Jesus Christ, and are truly

born again, can possibly enter into the kingdom of heaven. You may,

perhaps, live honest and outwardly moral lives, but if you depend on

that morality, or join your works with your faith, in order to justify

you before God, you have no lot or share in Christ's redemption: For

what is this but to deny the Lord that has bought you? What is this

but making yourselves your own Saviors? Taking the crown from Jesus

Christ, and putting it on your own heads? The crime of the devil, some

have supposed, consisted in this, that he would not bow to Jesus

Christ, when the Father commanded all the angels to worship him; and

what do you less? You will not own and submit to his righteousness;

and though you pretend to worship him with your lips, yet your hearts

are far from him; besides you, in effect, deny the operations of his

blessed spirit, you mistake common for effectual grace; you hope to be

saved, because you have good desires, and a few short convictions; and

what is this, but to give God, his word, and all his saints, the lie?

A Jew, a Turk, has equally as good grounds whereon to build his hopes

of salvation. Need I not then to cry out to you, ye foolish virgins,

watch. Beg of God to convince you of your self-righteousness, and the

secret unbelief of your hearts; or otherwise, whensoever the cry shall

be made, "Behold the bridegroom cometh," you will find yourselves

utterly unprepared to go forth to meet him: You may cry "Lord, Lord;"

but the answer will be, "Verily, I know you not."

Thirdly, I would speak a word or two by way of exhortation to those

who are wise virgins, and are assured that they have on a wedding

garment. That there are many such amongst you, who by grace have

renounced your own righteousness, and know that the righteousness of

the Lord Jesus is imputed to you, I make no doubts. God has his secret

ones in the worst of times; and I am persuaded he has not let so loud

a gospel cry to be made amongst his people, as of late has been heard,

for nothing. No, I am confident, the Holy Ghost has been given to many

at the preaching of faith, and has powerfully fallen upon many, whilst

they have been hearing the word. You are now then no longer foolish,

but wise virgins; notwithstanding, I beseech you also to suffer the

word of exhortation, for wise virgins are too apt, whilst the

bridegroom tarries, to slumber and sleep. Watch therefore, my dear

brethren, watch and pray, at this time especially; for perhaps a time

of suffering is at hand. The ark of the Lord begins already to be

driven into the wilderness. Be ye therefore upon your watch, and still

persevere in following your Lord, even without the camp, bearing his

reproach; the cry that has been lately made, has awakened the devil

and his servants; they begin to rage horribly; and well they may; for

I hope their kingdom is in danger. Watch therefore, for if we are not

always upon our guard, a time of trial may overtake us unawares; and

instead of owning, like Peter we may be tempted to deny our master.

Set death and eternity often before you. Look unto Jesus, the author

and finisher of your faith, and consider how little a while it will

be, ere he comes to judgment; and then our reproach shall be wiped

away; the accusers of us and our brethren shall be cast down, and we

all shall be lodged in heaven for ever, with our dear Lord Jesus.

Lastly, what I say unto you, I say unto all, watch; high and low, rich

and poor, young and old, one with another, I beseech you, by the

mercies of Jesus, to be upon your guard: fly, fly to Jesus Christ,

that heavenly bridegroom; behold he desires to take you to himself,

miserable, poor, blind and naked as you are; he is willing to clothe

you with his everlasting righteousness, and make you partakers of that

glory, which he enjoyed with the Father before the world began. Do not

turn a deaf ear to me; do not reject the message on account of the

meanness of the messenger. I am a child; but the Lord has chosen me,

that the glory might be all his own. Had he sent to invite you by a

learned rabbi, you might have been tempted to think the man had done

something; but now God has sent a child, that the excellency of the

power may be seen not to be of man, but of God. Let the learned

Pharisees then despise my youth: I care not how vile I appear in the

sight of such men; I glory in it. And I am persuaded, if any of you

should be married to Christ by this preaching, you will have no reason

to repent, when you come to heaven, that God sent a child to cry,

"Behold the bridegroom cometh!" O! my brethren, the thought of being

instrumental in bringing one of you to glory, fills me with fresh

zeal. Once more I entreat you, "Watch, watch and pray:" For the Lord

Jesus will receive all that call upon him faithfully. Let that cry,

"Behold the bridegroom cometh," be continually sounding in your ears;

and begin now to live, as though you were assured, this night you were

to "go forth to meet him." I could say more, but the other business

and duties of the day oblige me o stop. May the Lord give you all an

hearing ear, and obedient heart, and so closely unite you to himself

by one spirit, that when he shall come in terrible majesty, to judge

mankind, you may be found having on a wedding garment, and ready to go

in with him to the marriage.

Grant this, O Lord, for thy dear Son's sake!

"The Eternity of Hell-Torments"

Matthew 25:46 -- "These shall go away into everlasting punishment.

To the Inhabitants of Savannah in Georgia.

My dear Friends,

Though the following sermon has been preached elsewhere, yet as the

occasion of my preaching it among you was particular, as you seemed to

give an uncommon attention to it in public, and afterwards expressed

your satisfaction in it to me, when I came to visit you in your own

houses, I thought proper to offer it to you.

And here I cannot but bless God for the general dislike of heretical

principles that I have found among you; as also for your zeal and

approbation of my conduct, when the glory of God and your welfare,

have obliged me to resent and publicly declare against the

antichristian tenets of some lately under my charge.

I need only exhort you to beg of God to give you a true faith, and to

add to your faith virtue, that you may adorn the gospel of our Lord

Jesus Christ in all things.

Your constant daily attendance upon public worship, the gladness

wherewith you have received me into your houses, the mildness

wherewith you have submitted to my reproofs, more especially the great

(though unmerited) concern you showed at my departure, induce me to

hope this will be your endeavor.

How long God of his good providence will keep me from you, I know not.

However, you may assure yourselves I will return according to my

promise, as soon as I have received imposition of hands, and completed

the other business that called me hither.

In the mean while, accept of this, as a pledge of the undissembled

love of

Your affectionate though unworthy pastor,

George Whitefield

London, 1738

The excellency of the gospel dispensation, is greatly evidenced by

those sanctions of rewards and punishments, which it offers to the

choice of all its hearers, in order to engage them to be obedient to

its precepts. For it promises no less than eternal happiness to the

good, and denounces no slighter a punishment than everlasting misery

against the wicked: On the one hand, It is a favor of life unto life,"

on the other, "A favor of death unto death." And though one would

imagine, the bare mentioning of the former would be sufficient to draw

men to their duty, yet ministers in all ages have found it necessary,

frequently to remind their people of the latter, and to set before

them the terrors of the Lord, as so many powerful dissuasives from

sin.

But whence is it that men are so disingenuous [insincere, deceitful]?

The reason seems to be this: The promise of eternal happiness is so

agreeable to the inclinations and wishes of mankind, that all who call

themselves christians, universally and willingly subscribe to the

belief of it: but then there is something so shocking in the

consideration of eternal torments, and seemingly such an infinite

disproportion between an endless duration of pain, and short life

spent in pleasure, that men (some at least of them) can scarcely be

brought to confess it as an article of their faith, that an eternity

of misery awaits the wicked in a future state.

I shall therefore at this time, beg leave to insist on the proof of

this part of one of the Articles of our Creed; and endeavor to make

good what our blessed Lord has here threatened in the words of the

text, "These (that is, the wicked) shall go away into everlasting

punishment."

Accordingly, without considering the words as they stand in relation

to the context; I shall resolve all I have to say, into this one

general proposition, "That the torments reserved for the wicked

hereafter, are eternal."

But before I proceed to make good this, I must inform you that I take

it for granted,

All present do steadfastly believe, They have something within them,

which we call a soul, and which is capable of surviving the

dissolution of the body, and of being miserable or happy to all

eternity.

I take it for granted farther, That you believe a divine revelation;

that those books, emphatically called the Scriptures, were written by

the inspiration of God, and that the things therein contained, are

founded upon eternal truth.

I take it for granted, That you believe, that the Son of God came down

to die for sinners; and that there is but one Mediator between God and

man, even the man Christ Jesus.

These things being granted, (and they were necessary to be premised)

proceed we now to make good the one general proposition asserted in

the text, That the torments reserved for the wicked hereafter are

eternal. "These shall go away into everlasting punishment." The

First argument I shall advance to prove that the torments reserved for

the wicked hereafter, are eternal, is, That the word of God himself

assures us, in line upon line, that it will be so.

To quote all the texts that might be produced in proof of this, would

be endless. Let it suffice to instance only in a few. In the Old

Testament, in the book of Daniel, chap. 12, ver. 2 we are told, that

"some shall wake to everlasting life, and others to everlasting

contempt." In the book of Isaiah, it is said, that "the worm of those

that have transgressed God's law, and die impenitently, shall not die,

nor their fire be quenched." And in another place the holy Prophet ,

struck, no doubt, with astonishment and horror at the prospect of the

continuance of the torments of the damned, breaks out into this moving

expostulation, "Who can dwell with everlasting burnings?"

The New Testament is still fuller as to this point, it being a

revelation which brought this and such-like particulars to a clear

light. The Apostle Jude tells us of the profane despisers of dignities

in his days, that "for them was reserved the blackness of darkness

forever." And in the book of the Revelation, it is written, that "the

smoke of the torments of the wicked ascendeth for ever and ever." And

if we believe the witness of men inspired, the witness of the Son of

God, who had the Spirit given him, as Mediator, without measure, is

still far greater: and in St. Mark's gospel, He repeats this solemn

declaration three several times, It is better for thee to enter into

life maimed;" that is, it is better to forego the gratification of thy

lust, or incur the displeasure of a friend, which may be as dear to

thee as a hand, or as useful as a foot, "than having two hands and

feet, (that is, for indulging the one, or disobeying God to oblige the

other) to be cast into hell, where the worm dieth not, and the fire is

not quenched."

And here again, in the words of the text, "These (the wicked) shall go

away into everlasting punishment."

I know it has been objected by some who have denied the eternity of

hell-torments, That the words everlasting and ever and ever, are often

used in the Holy Scriptures (especially in the Old Testament) when

they signify not an endless duration, but a limited term of time.

And this we readily grant: but then we reply, That when the words are

used with this limitation, they either manifestly appear to be used so

from the context; or are put in opposition to occasional types which

God gave his people on some special occasions, as when it is said, "It

shall be a perpetual or everlasting statute," or, "a statute for

ever;" that is, a standing type, and not merely transient or

occasional, as was the pillar of cloud, the manna, and such-like. Or,

lastly, they have a relation to that covenant, God made with his

spiritual Israel; which, if understood in a spiritual sense, will be

everlasting, though the ceremonial dispensation be abolished.

Besides, it ought to be observed, that some of the passages just now

referred to, have neither of these words so much as mentioned in them,

and cannot possibly be interpreted, so as to denote only a limited

term of years.

But let that be as it will, it is evident even to a demonstration,

that the words of the text will not admit of such a restrained

signification, as appears from their being directly opposed to the

words immediately following, "That the righteous shall go into life

eternal." From which words, all are ready to grant, that the life

promised to the righteous will be eternal. And why the punishment

threatened to the wicked should not be understood to be eternal

likewise, when the very same word in the original, is used to express

the duration of each, no shadow of a reason can be given.

But, Secondly, There cannot be one argument urged, why God should

reward his saints with everlasting happiness, which will not equally

prove that he ought to punish sinners with eternal misery.

For, since we know nothing (at least for a certainty) how he will deal

with either but by a Diving Revelation; and since, as was proved by

the foregoing argument, he hath as positively threatened eternally to

punish the wicked, as to reward the good; it follows, that his truth

will be as much impeached and called in question, did he not inflict

his punishments, as it would be, if he did not confer his rewards.

To this also it has been objected, That though God is obliged by

promise to give his rewards, yet his veracity could not be called in

question, supposing he should not execute his threatenings, as he

actually did not in the case of Nineveh; which God expressly declared

by his Prophet Jonah, "should be destroyed in forty days:"

notwithstanding the sequel of the story informs us, that Nineveh was

spared.

But in answer to this objection we affirm, that God's threatenings, as

well as promises, are without repentance; and for this reason, because

they are both founded on the eternal laws of right reason. Accordingly

we always find, that where the conditions were not performed, on the

non-performance of which the threatenings were denounced, God always

executed the punishment threatened. The driving Adam out of Eden, the

destruction of the old world by a deluge of water, and the overthrow

of Sodom and Gomorrah, are, and will be always so many standing

monuments of God's executing his threatenings when denounced, though

to our weak apprehensions, the punishment may seem far to exceed the

crime.

It is true, God did spare Nineveh, and that because the inhabitants

did actually repent, and therefore performed the conditions upon which

it was supposed, by the Prophet's being sent to warn them, the

threatened punishment should be withheld.

And so in respect to gospel threatenings. If men will so far consult

their own welfare, as to comply with the gospel, God certainly will

not punish them, but on the contrary, confer upon them his rewards.

But to affirm that he will not punish, and that eternally to,

impenitent, obstinate sinners, according as he hath threatened; what

is it, in effect, but to make God like a man, that he should lie, or

the son of man, that he should repent?

But the absurdity of such an opinion will appear still more evident

from

The Third argument I shall offer to prove, that the torments reserved

for the wicked hereafter are eternal, From the nature of the christian

covenant.

And here I must again observe, that it was taken for granted at the

beginning of this discourse, that you believe the Son of God came down

to save sinners; and that there is but one Mediator between God and

men, even the Man Christ Jesus.

And here I take it for granted farther, (unless you believe the absurd

and unwarrantable doctrine of purgatory) that you are fully persuaded,

this life is the only time allotted by Almighty God for working out

our salvation, and that after a few years are passed over, there will

remain no more sacrifice for sin.

And if this be granted (and who dares deny it?) it follows, that if

the wicked man dieth in his wickedness, and under the wrath of God, he

must continue in that state to all eternity. For, since there is no

possibility of their being delivered out of such a condition, but by

and through Christ; and since, at the hour of death, the time of

Christ's mediation and intercession for him is irrecoverably gone; the

same reason that may be given, why God should punish a sinner that

dieth under the guilt of his sins for a single day, will equally hold

good, why he should continue to punish him for a year, an age, nay all

eternity.

But I hasten to the Fourth and last argument, to prove, That the

torments reserved for the wicked hereafter are eternal, Because the

devil's punishment is to be so.

That there is such a being whom we call the devil; that he was once an

angel of light, but for his pride and rebellion against God, was cast

down from heaven, and is now permitted, with the rest of the spiritual

wickednesses, to walk to and fro, seeking whom they may devour; that

there is a place of torment reserved for them, or, to use the

Apostle's words, "That they are reserved in everlasting chains under

darkness unto the judgment of the great day;" are truths all here

present were supposed to be convinced of, at the beginning of the

discourse, you believing the Holy Scriptures to be written by the

inspiration of God, wherein these truths are delivered.

But then if we allow all this, and think it no injustice in God to

punish those once glorious spirits for their rebellion; how can we

think it unjust in him, to punish wicked men for their impenitency to

all eternity?

You will say, perhaps, that they have sinned against greater light,

and therefore deserve a greater punishment. And so we grant that the

punishment of the fallen angels may be greater as to degree, than that

of wicked men; but then we affirm, it will be equal as to the eternal

duration of it: for in that day, as the lively oracles of God inform

us, shall the Son of Man say to them on his left hand, "Depart from

me, ye cursed, into everlasting fire, prepared for the devil and his

angels." Where we find that impenitent sinners are to be cast into the

same everlasting fire, with the devil and his angels; and that too

very justly. For though they may have sinned against greater light,

yet christians sin against greater mercy. Since Christ took not hold

of, did not die for, the fallen angels, but for men and for our

salvation. So that if God spared not those excellent beings, assure

thyself, O obstinate sinner, whoever thou art, he will by no means

spare thee.

From what then has been said it plainly appears, that verily the

torments reserved for the wicked hereafter, war eternal. And if so,

brethren, how ought we to fly to Jesus Christ for refuge; how holy

ought we to be in all manner of conversation and godliness, that we

may be accounted worthy to escape this wrath to come!

But before I proceed to a practical exhortation, permit me to draw an

inference or two from what has been said.

And First, If the torments reserved for the wicked hereafter are

eternal, what shall we say to those, who make an open profession in

their creed to believe a life everlasting, a life of misery as well as

happiness, and yet dare to live in the actual commission of those sins

which will unavoidably, without repentance, bring them into that place

of torment? Thou believest that the punishments of the impenitently

wicked in another life, are eternal: "Thou dost well, the devils also

believe and tremble." But know O vain man, unless this belief doth

influence thy practice, and makes thee bid adieu to thy sins, every

time thou repeatest thy creed, thou doest in effect say, I believe I

shall be undone for ever.

But, Secondly, If the torments reserved for the wicked hereafter are

eternal, then let this serve as a caution to such persons, (and it is

to be feared there are some such) who go about to dissuade others from

the belief of such an important truth: There being no surer way, in

all probability, to encourage and promote infidelity and profaneness,

than the broaching or maintaining so unwarrantable a doctrine. For if

the positive threats of God concerning the eternity of hell-torments,

are already found insufficient to deter men from sin, what a higher

pitch of wickedness may w imagine they will quickly arrive at, when

they are taught to entertain any hopes of a future recovery out of

them; or, what is still worse, that their souls are hereafter to be

annihilated, and become like the beasts that perish? But woe unto such

blind leaders of the blind. No wonder if they both fall into that

ditch. And let such corrupters of God's word know, that I testify unto

every man that heareth me this day, "That if any one shall add unto,

or take away from the words that are written in the book of God, God

shall take his part out of the book of life, an shall add unto him all

the plagues that are in that book."

Thirdly and Lastly, If the torments reserved for the wicked hereafter

are eternal, then this may serve as a reproof for those who quarrel

with God, and say it is inconsistent with his justice, to punish a

person to all eternity, only for enjoying the pleasures of sin for a

season. But such persons must be told, that it is not their thinking

or calling God unjust, will make him so, no more than a condemned

prisoner's saying the law or judge is unjust, will render either duly

chargeable with such an imputation. But knowest thou, O worm, what

blasphemy thou are guilty of, in charging God with injustice? "Shall

the thing formed say to him that formed it, why hast thou made me

thus?" Wilt thou presume to arraign the Almighty at the bar of thy

shallow reasoning? And call him unjust, for punishing thee eternally,

only because thou wishest it may not be so? But hath God said it, and

shall he not do it? He hath said it: and let God be true, though every

man be a liar. "Shall not the judge of all the earth do right?"

Assuredly he will. And if sinners will not own his justice in his

threatenings here, they will be compelled ere long to own and feel

them, when tormented by him hereafter.

But to come to a more practical application of what has been

delivered.

You have heard, brethren, the eternity of hell-torments plainly

proved, from the express declarations of holy scriptures, and

consequences naturally drawn from them. And now there seems to need no

great art of rhetoric to persuade any understanding person to avoid

and abhor those sins, which without repentance will certainly plunge

him into this eternal gulf. The disproportion between the pleasure and

the pain (if there be any pleasure in sin) is so infinitely great,

that supposing it was only possible, though not certain, that the

wicked would be everlastingly punished, no one that has the reason of

a man, for the enjoying a little momentary pleasure, would, one might

imagine, run the hazard of enduring eternal pain. But since the

torments of the damned are not only possible, but certain (since God

himself, who cannot lie, has told us so) for men, notwithstanding, to

persist in their disobedience, and then flatter themselves, that God

will not make good his threatenings, is a most egregious [gross,

excessive] instance of folly and presumption.

Dives himself supposed, that if one rose from the dead, his brethren

would amend their lives, but Christians, it seems, will not repent,

though the Son of God died and rose again, and told them what they

must expect, if they continue obstinate in evil-doing.

Would we now and then draw off our thoughts from sensible objects, and

by faith meditate a while on the miseries of the damned, I doubt not

but we should, as it were, hear many an unhappy soul venting his

fruitless sorrows, in some such piteous moans as these.

"O wretched man that I am, who shall deliver me from this body of

death!" O foolish mortal that I was, thus to bring myself into these

never- ceasing tortures, for the transitory enjoyment of a few

short-lived pleasures, which scarcely afforded me any satisfaction,

even when I most indulged myself in them. Alas! Are these the wages,

these the effects of sin? O damned apostate! First to delude me with

pretended promises of happiness, and after several years drudgery in

his service, thus to involve me in eternal woe. O that I had never

hearkened to his beguiling insinuations! O that I had rejected his

very first suggestions with the utmost detestation and abhorrence! O

that I had taken up my cross and followed Christ! O that I had never

ridiculed serious godliness; and out of a false politeness, condemned

the truly pious as too severe, enthusiastic, or superstitious! For I

then had been happy indeed, happy beyond expression, happy to all

eternity, yonder in those blessed regions where they fit, clothed with

unspeakable glory, and chanting forth their seraphic hallelujahs to

the Lamb that sitteth upon the throne for ever. But, alas! These

reflections come now too late; these wishes now are vain and

fruitless. I have not suffered, and therefore must not reign with

them. I have in effect denied the Lord that bought me, and therefore

justly am I now denied by him. But must I live for ever tormented in

these flames? Must this body of mine, which not long since lay in

state, was clothed in purple and fine linen, and fared sumptuously

every day, must it be here eternally confined, and made the mockery of

insulting devils? O eternity! That thought fills me with despair: I

must be miserable for ever."

Come then, all ye self-deluding, self-deluded sinners, and imagine

yourselves for once in the place of that truly wretched man I have

been here describing. Think, I beseech you by the mercies of God in

Christ Jesus, think with yourselves, how racking, how unsupportable

the never- dying worm of a self-condemning conscience will hereafter

be to you. Think how impossible it will be for you to dwell with

everlasting burnings.

Come, all ye christians of a lukewarm, Laodicean spirit, ye Gallie's

in religion, who care a little, but not enough for the things of God;

O think, think with yourselves, how deplorable it will be to lose the

enjoyment of heaven, and run into endless torments, merely because you

will be content to be almost, and will not strive to be altogether

christians. Consider, I beseech you consider, how you will rave and

curse that fatal stupidity which made you believe any thing less than

true faith in Jesus, productive of a life of strict piety,

self-denial, and mortification, can keep you from those torments, the

eternity of which I have been endeavoring to prove.

But I can no more. These thoughts are too melancholy for me to dwell

on, as well as for you to hear; and God knows, as punishing is his

strange work, so denouncing his threatenings is mine. But if the bare

mentioning the torments of the damned is so shocking, how terrible

must the enduring of them be!

And now, are not some of you ready to cry out, "These are hard

sayings, who can bear them?"

But let not sincere christians be in the least terrified at what has

been delivered: No, for you is reserved a crown, a kingdom, an eternal

and exceeding weight of glory. Christ never said that the righteous,

the believing, the upright, the sincere, but the wicked, merciless,

negatively good professors before described, shall go into everlasting

punishment. For you, who love him in sincerity, a new and living way

is laid open into the Holy of Holies by the blood of Jesus Christ: and

an abundant entrance will be administered unto you, at the great day

of account, into eternal life. Take heed, therefore, and beware that

there be not in any of you a root of bitterness springing up of

unbelief: but on the contrary, steadfastly and heartily rely on the

many precious promises reached out to you in the gospel, knowing that

he who hath promised is faithful, and therefore will perform.

But let no obstinately wicked professors dare to apply any of the

divine promises to themselves: "For it is not meet to take the

children's meat and give it unto dogs:" No, to such the terrors of the

Lord only belong. And as certainly as Christ will say to his true

followers, "Come, ye blessed children of my Father, receive the

kingdom prepared for you from the beginning of the world;" so he will

unalterably pronounce this dreadful sentence against all that die in

their sins, "Depart from me, ye cursed, into everlasting fire,

prepared for the devil and his angels."

From which unhappy state, may God of his infinite mercy deliver us all

through Jesus Christ; to whom, with thee O Father, and thee O Holy

Ghost, three Persons and one eternal God, be ascribed, as is most due,

all honor, power, might, majesty, and dominion, now and for ever more.

Blind Bartimeus

Mark 10:52 -- "And Jesus said unto him, Go thy way; thy faith hath

made thee whole. And immediately he received his sight, and followed

Jesus in the way."

When the apostle Peter was recommending Jesus of Nazareth, in one of

his sermons to the Jews, he gave him a short, but withal a glorious

and exalted character, "That we went about doing good." He went about,

he sought occasions of doing good; it was his meat and drink to do the

works of him that sent him, whilst the day of his public

administration lasted. Justly was he stiled by the prophet, the sun of

righteousness. For, as the sun in the natural firmament diffuses his

quickening and reviving beams through the universe, so, wherever this

sun of righteousness, the blessed Jesus arose, he arose with healing

under his wings. He was indeed a prophet like unto Moses, and proved

that he was the Messiah which was to come into the world, by the

miracles which he wrought; though with this material difference, the

miracles of Moses, agreeable to the Old Testament dispensation, were

miracles of judgment; the miracles of Jesus, who came to bear our

sicknesses and heal our infirmities, were miracles of mercy, and were

wrought, not only for the cure of people's bodies, but also for the

conversion of their precious and immortal souls. Sometimes, one and

the same person was the subject of both these mercies. A glorious

proof of this, we have in the miraculous cure wrought upon a poor

blind beggar, named Bartimeus, who is to be the subject of the

following discourse, and to whom the words of the text refer. "Jesus

said unto him, Go thy way, thy faith hath made thee whole. And

immediately he received his sight, and followed Jesus in the way."

My design is, First, to make some observations on the matter of fact,

as recorded by the evangelists. And then,

Secondly, To point out the improvement that may be made thereof. May

Jesus so bless this following discourse, that every spiritually blind

hearer may receive his sight, and, after the example of Bartimeus,

"follow Jesus in the way!"

If we would take a view of the whole story, we must go back to the

46th verse of this chapter, "And they (our Lord and his disciples,

who, we find by the context, had been conversing together) came to

Jericho," a place devoted by Joshua to the curse of God; and yet, even

this place yields converts to Jesus; Zaccheus had been called there

formerly; and Bartimeus, as we shall hear by-and-by, in all

probability, was called now. For some good may come even out of

Nazareth. Christ himself was born there, and his sovereign grace can

reach and overcome the worst of people, in the very worst of places.

Jesus came to Jericho. Let not his ministers, if providence points out

their way, shun going to seemingly the most unlikely places to do

good, some chosen vessels may be therein. Jesus and his disciples came

to Jericho. They were itinerants; and, as I have frequently observed,

seldom stayed long in a place; not that this is any argument against

the stated settlement of particular pastors over particular parishes.

But however, our Lord's practice, in this respect, gives a kind of a

sanction to itinerant preaching, when persons are properly called to,

and qualified for, such an employ. And I believe we may venture to

affirm (though we would by no means prescribe or dictate to the Holy

One of Israel) that, whenever there shall be a general revival of

religion in any country, itinerant preaching will be more in vogue.

And it is to be feared, that those who condemn it now, merely on

account of the meanness of its appearances, would have joined with the

self-righteous Scribes and Pharisees, in condemning even the Son of

God himself, for such a practice.

"And as he went out of Jericho with his disciples, and a great number

of people;" o[clou iJkanou' a great number of mob, or rabble, as the

High- priests of that generation termed them; for these were the

constant followers of Jesus of Nazareth; it was the poor that received

his gospel, the common people heard him gladly, and followed him from

place to place. Not that all who followed him, were his true

disciples. No, some followed him only for his loaves, others out of

curiosity; though some undoubtedly followed to hear, and be edified by

the gracious words that proceeded out of his mouth. Jesus knew this,

and was also sensible how displeasing this crowding after him was to

some of the rulers of the Jewish church, who, upon every occasion,

were ready to say, "Have any of the Scribes and Pharisees believed on

him?" But, notwithstanding, I do not hear of our blessed Lord's

sending them home but once; and that was, after they had been with him

three days, and had nothing left to eat, he saw they were as sheep

having no shepherd, and therefore had compassion on them, and taught

them. A sufficient warrant this for gospel-ministers to preach to poor

souls that follow to hear the word, whatever principle their coming

may proceed from. At the same time, they should caution people against

thinking themselves Christians, because they follow Christ's

ministers. This our Lord frequently did, For there are many that

followed Jesus, and not follow his ministers, and hear them gladly;

nay, perhaps do many things, as Herod did, who, it is to be feared,

will never follow them into the kingdom of heaven. Much people

followed Jesus out of Jericho, but how many of them were offended in

him; and afterwards, it may be, cried out, "Crucify him, crucify him."

Who would depend on popularity? It is like the morning cloud, or early

dew, that passeth away. But what a press, and seemingly continued

hurry of business did the blessed Jesus live in! He could not be hid;

go where he would, much people followed him. He had scarce time to eat

bread. Happy is it for such who are called to act in a public station

in the church, and to be more abundant in labors, that their Jesus has

trodden in this dangerous path before them. Popularity is a fiery

furnace, and no one, but he who kept the three children amidst

Nebuchadnezzar's flames, can preserve popular ministers from being

hurt by it. But we can do all things through Christ strengthening us.

And I have often thought, that there is one consideration sufficient

to extinguish, or moderate at least, any excess of joy and

self-complacence, which the most popular preacher may feel, when

followed even by the greatest multitudes; and that is this, "How many

of these hearers will go "away, without receiving any saving benefit

by my preaching; nay, how many, it may be, will only have their

damnation increased by it!" As we find many will say at the great day,

"hast thou not taught in our streets;" to whom Jesus shall answer,

"Verily, I know you not."

But to proceed, "As our Lord went out of Jericho with his disciples,

and a great number of people, blind Bartimeus, (the son of Timeus) sat

by the highway-side begging." It should seem that he was a noted,

though by no means what we commonly call, a sturdy beggar; having no

other way, as he had lost his sight, to get his bread; his case was

still the more pitiable, if he was, as some think the name imports,

the blind son of a blind father. It may be, her begged for his father

and himself too; and if so, then this may give us light into that

passage of Matthew 20:22 where we are told, that "two men spake to

Jesus." It might be father and son, though only one is mentioned here,

because he only followed Jesus in the way. Thus that holy, judicious,

and practical expositor of holy writ, Mr. Henry. But however this be,

he is not blamed for begging, neither should we discommend others for

so doing, when providence calls to it. It was the unjust steward that

said, "To beg I am ashamed." It is our pride that often makes us

unwilling to be beholden; Jesus was not thus minded, he lived, as it

were, upon alms; the women that followed him, ministered to him of

their substance. Bartimeus, not being able to dig, begs for his

living; and, in order to make a better trade of it, sat by the

highway-side, in all probability, without, or near the gate of the

city, where people must necessarily pass in and out. But though he had

lost his sight, he had his hearing perfect; and it should comfort us,

if we have lost one sense, that we have the use of another, and that

we are not deprived of the benefit of all. Happy was it for Bartimeus

that he could hear, though not see. For in all probability, upon

hearing the noise and clamor of the much people that followed after

our Lord, his curiosity set him upon inquiring into the cause of it,

and some one or another told him, "that Jesus of Nazareth was passing

by;" Jesus of Nazareth, called so, because he was bred there, or out

of contempt; Nazareth being either a very mean, or very wicked place,

or both, which made guileless Nathaniel say, "Can any good come out of

Nazareth?" And what does Bartimeus do when he hears of Jesus? We are

told, ver. 47: "And when he heard that it was Jesus of Nazareth, he

began to cry out." This plainly denotes, that though the eyes of his

body were shut, yet the eyes of his mind were, in some degree, opened,

so that he saw, perhaps, more than most of the multitude that followed

after Jesus; for, as soon as he heard of him, he began to cry out;

which he would not have done, had he not heard of him before, and

believed also, that he was both able and willing to restore sight to

the blind. "He began to cry out." This implies, that he had a deep

sense of his own misery, and the need which he had of a cure; his

prayers did not freeze as they went out of his lips; he began to cry

out, that Jesus might hear him, notwithstanding the noise of the

throng; and he began to cry out, as soon as he heard he was passing

by, not knowing whether he might ever enjoy such an opportunity any

more. "He began to cry out, Jesus, thou Son of David, have mercy upon

me." The people called him Jesus of Nazareth. Bartimeus stiles him,

"Jesus, thou Son of David." Thereby evidencing, that he believed him

to be the Messiah who was to come into the world, unto whom the Lord

God was to give the throne of his father David, and of whose kingdom

there was to be no end. "Jesus, thou Son of David;" or, as it is in

the parallel place of St. Matthew 20:30, "O Lord, thou son of David;"

of whom it had been long foretold, Isaiah 35, that when he should

come, "the eyes of the blind should be opened." "Have mercy upon me,"

the natural language of a soul brought to lie down at the feet of a

sovereign God. Here is no laying claim to a cure by way of merit; no

proud, self-righteous, God I thank thee that I am not as other men

are: not bringing in a reckoning of performances, nor any doubting of

Jesus' power or willingness to heal him, but out of the abundance of

the heart, his mouth speaketh, and, in the language of the poor,

broken-hearted publican, he cries out, "Jesus, thou Son of David, have

mercy on me." Jesus, thou friend of sinners, thou Savior, who, though

thou be the true God, wast pleased to become the Son of David, and to

be made man, that thou mightest seek and save those that were lost,

have mercy upon me; let thy bowels yearn towards a poor, miserable,

blind beggar?

One would have thought that such a moving petition as this would have

melted the whole multitude, that heard his piteous cry, into

compassion, and induced some at least to turn suitors in his behalf,

or help to carry him to the blessed Jesus. But instead of that, we are

told, ver. 48, that "many charged him." The word in the original seems

to imply a charge, attended with threatening, and spoken in an angry

manner. They charged him "to hold his peace;" and it may be,

threatened to beat him if he did not. They looked upon him beneath the

notice of Jesus of Nazareth, and were ready enough to ask, whether he

thought Jesus Christ had nothing else to do but to wait upon him. This

was, no doubt, very discouraging to blind Bartimeus. For opposition

comes closest when it proceeds from those who are esteemed followers

of the Lamb. The spouse complains as of something peculiarly

afflicting, that her own mother's children were angry with her. But

opposition only serves to whet the edge of true devotion, and

therefore Bartimeus, instead of being silenced by their charges and

threatenings, "cried out the more a great deal, thou Son of David,

have mercy on me." Still he breaks out into the same humble language,

and, if Jesus, the Son of David, will have mercy on him, he cares not

much what some of his peevish followers said of, or did unto him. This

was not a vain repetition, but a devout reiteration of his request. We

may sometimes repeat the same words, and yet not be guilty of that

battalogia, or vain speaking , which our Lord condemns. For our Lord

himself prayed in his agony, and said twice the same words; "Father,

if it be possible, let this cup pass from me." Thus Bartimeus, "Jesus,

thou Son of David, have mercy upon me." And how does the Son of David

treat him? Does he join issue with the multitude, and charge him to

hold his peace? Or does he go on, thinking him beneath his notice? no;

for, says St. Mark, ver 49, "And Jesus stood still," though he was on

a journey, and it may be in haste (for it is not losing time to stop

now and then on a journey to do a good office by the way) "and

commanded him to be called:" why so? To teach us to be condescending

and kind even to poor, if real beggars, and tacitly to reprove the

blind, misguided zeal of those who had charged him to hold his peace.

By this also our Lord prepares the multitude the better to take the

more notice of the blind man's faith, and of his own mercy and power

exerted in the healing of him. For there are times and seasons when we

are called to perform acts of charity in the most public manner, and

that too very consistently with the injunction of our Savior, "not to

let our right hand know what our left hand doeth." For there is a

great deal of difference between giving alms, and exercising acts of

charity, that are seen of men, and doing them, that they may be seen;

the one is always sinful, the other often becomes our duty. Jesus

commanded Bartimeus to be called, "and they called him." Who called

him? It may be, those who a little before charged him t hold his

peace. For it often happens, that our opposers and discouragers,

afterwards become our friends, "When a man's ways please the Lord, he

makes his enemies be at peace with him." And it is to be wished, that

all who have charged poor souls, that are crying after Jesus, to hold

their peace, and to spare themselves, and not be righteous over-much,

would imitate the people here, and encourage those they once

persecuted and maligned. "They call the blind man, saying unto him, Be

of good comfort, ruse, he calleth thee." The words, and manner of

speaking them, implies haste, and a kind of solicitude for the blind

man's relief. O! that we might hereby learn to be patient and

long-suffering, towards opposers. For it may be, that many may oppose

awakened souls, not out of enmity, but through prejudice and

misinformation, through ignorance and unbelief, and a real, though

perhaps false, persuasion, that their relations are going in a wrong

way. By and by they may be convinced, that Christ is indeed calling

them, and then they may become real and open friends to the cause and

work of God; if not, it is our duty to behave with meekness towards

all, and not to render railing for railing, but contrary-wise

blessing, knowing that we are thereunto called, that we may inherit a

blessing; Jesus did not break out into harsh language against these

opposers, neither did Bartimeus. "Our Lord stood still, and commanded

him to be called; and they call the blind man; saying unto him, Be of

good comfort, rise, he calleth thee; and he, casting away his garment,

rose and came to Jesus." Had Bartimeus not been in earnest when he

cried, "Jesus, thou Son of David, have mercy upon me," he might have

said, why do you mock me? why bid ye me arise; rise indeed I can, but

after I am risen, how can I, being blind, find my way unto him? If he

will come to me, it is well; if not, all you r calling availeth

nothing, it being impossible for me to find my way. Thus thousands

now-a-days object to evangelical preachers, saying, Why do you bid us

come to, and believe on Jesus Christ, when you tell us it is

impossible of ourselves to turn to God, or to do good works; and that

no one can come unto him, unless the Father draw him. Is not this like

the people's calling upon Bartimeus, to arise and come to Jesus, when

he could not possibly see his way before him? true, it is so; and

would to God that all who make this objection, would imitate

Bartimeus, and put forth the strength they have! What if we do call

you to come, and to believe on the Lord Jesus Christ, that you may be

saved? Does this imply, that you have a power in yourselves to do so?

No, in no wise, no more than Jesus saying unto Lazarus' dead and

stinking carcass, "Come forth," implied, that Lazarus had a power to

raise himself from the grave. We call to you, being commanded to

preach the gospel to every creature, hoping and praying, that Christ's

power may accompany the word, and make it effectual to the quickening

and raising of your dead souls. We also call to you to believe, upon

the same account as Jesus said unto the lawyer, "do this, and thou

shalt live;" that you seeing your utter inability to come, might

thereby be convinced of your unbelief, and be led to ask for faith of

him, whose gift it is, and who is therefore in scripture emphatically

stiled the Author, as well as Finisher, of our faith. Add to this,

that it is your duty to wait at the pool, or to make us of the

strength you have, in the earnest and steady performance of all

commanded duty. For though you cannot do what is spiritually good,

because you want spiritual principles of action, yet ye may do what is

morally and materially good, inasmuch as ye are reasonable creatures;

and though doing your duty as you can, no ways deserves mercy, or

entitles you to it, yet it is the way in which you are required to

walk, and the way in which God us usually found. While you are

attempting to stretch out your withered arm, peradventure it may be

restored; and who knows but Jesus may work faith in you, by his

almighty power?

Bartimeus has set before such objectors an example; O that they would

once submit to be taught by a poor blind beggar! For he, casting away

his garment, rose, and blind as he was, came to Jesus; "casting away

his garment." This seems to be a large coat or cloak, that he wore to

screen himself from the rain and cold; undoubtedly, it was the most

necessary and valuable vestment he had, and one would have thought,

that he should have taken this along with him; but he knew very well,

that if he did so, it might hang about his heels, and thereby his

reaching Jesus be retarded at least, if not prevented entirely.

Valuable therefore as it was to him, he cast it away. The word

implies, that he threw it from off his shoulders, with great

precipitancy and resolution, knowing that if he got a cure, which he

now hoped for, by Christ's calling him, he should never want his

garment again. And thus will all do that are in earnest about coming

to Jesus here, or seeing and enjoying him in his kingdom eternally

hereafter. They will cut off a right hand, they will pluck out a right

eye, they will leave father and mother, husband and wife, yes, and

their own lives also, rather than not be his disciples. The apostle

Paul, therefore, exhorts Christians, to "lay aside every weight, and

the sin that doth most easily beset them," or hand about their heels,

as the word in the original imports; alluding to the custom of the

Romans, who wore long garments. Such a one was this, which Bartimeus

had wrapped round him. But he, to show that he sincerely desired to

recover his sight, casting it away, arose and came to Jesus. And what

treatment did Jesus give him? did he say, come not nigh me, thou

impudent noisy beggar? No, "he answered and said unto him, What wilt

thou, that I should do unto thee?" an odd question this, seemingly.

For did not our Lord know what he wanted? Yes, he did; but the Lord

Jesus dealt with him, as he deals with us. He will make us acknowledge

our wants ourselves, that we thereby may confess our dependence upon

him, and be made more sensible of the need we stand in, of his divine

assistance. The blind man immediately replies, "Lord, (thereby

intimating his belief of Christ's divinity) that I might receive my

sight." Methinks, I see the poor creature listening to the voice of

our Savior, and with looks and gestures bespeaking the inward

earnestness of his soul, he cries out, "Lord, that I may receive my

sight." As though he had said, I believe thou are that Messiah who was

to come into the world. I have heard of thy fame, O Jesus! And hearing

the long-wished-for glad tidings of thy coming this way, I cry unto

thee, asking not for silver and gold, but what thou, thou alone canst

give me, Lord, that I might receive my sight. No sooner does he ask,

but he receives. For, verse 52, "Jesus said unto him, Go thy way, thy

faith hath made thee whole; and immediately he received his sight."

With the word there went a power; and he that spake light out of

darkness, saying, "Let there be light, and there was light," commanded

light into this poor blind beggar's eyes, and behold there was light.

The miracle was instantaneous; immediately he received his sight. And

next to a miracle it was, that by breaking into open light all at

once, he was not struck blind again: but he that gave the sight,

preserved it when given. O! happy Bartimeus! Thy eyes are now opened,

and the very first object thou dost behold, is the ever- loving,

altogether-lovely Jesus. Methinks I see thee transported with wonder

and admiration, and all the disciples, and the multitude, gazing

around thee! And now, having received thy sight, why dost thou not

obey the Lord's command, and go thy way? Why doest thou not haste to

fetch thy garment, that thou just now in a hurry didst cast away? No,

no! with his bodily eyes, I believe he received also a fresh addition

of spiritual sight, and though others saw no form or comeliness in the

blessed Jesus, that they should desire him; yet he by an eye of faith

discovered such transcendent excellencies in his royal person, and

felt at the same time such a divine attraction towards his

all-bountiful benefactor, that instead of going his way to fetch his

garment, "he followed Jesus in the way;" and by his actions, says with

faithful, honest-hearted Ruth, "entreat me not to leave thee; for

whither thou goest, I will go; where thou lodgest, I will lodge; thy

people shall be my people; and thy God, my God." He followed Jesus in

the way; the narrow way, the way of the cross; and I doubt not but

long since he has followed him to his crown, and is at this time

sitting with him at the right hand of his Father.

And now, my dear hearers, how find you your hearts affected at the

relation of this notable miracle which Jesus wrought? Are you not

ready to break out into the language of the song of Moses, and to say,

"Who is like unto thee O Lord, glorious in holiness, fearful in

praises, continually doing wonders!" Marvelous are thy works, O Jesus,

and that our souls know right well! But we must not stop here, in

admiring what the Lord did for Bartimeus; this, no doubt, as well as

other parts of Scripture, was written for our learning, upon whom the

ends of the world are come; consequently, as was proposed in the

Second place, we should see what spiritual improvement can be made of

this history, upon which we have already been making some remarks.

A natural man, indeed, goes no further than the outward court of the

Scripture, and reads this, and the other miracles of our blessed

Savior, just in the same manner as he reads Homer's battles, or the

exploits of Alexander. But God forbid, that we should rest in only

hearing this matter of fact. For I tell thee, O man, I tell thee, O

woman, whoever thou art, that sittest this day under a preached

gospel, that if thou art in a natural state, thou art as blind in thy

soul, as Bartimeus was in his body; a blind child of a blind father,

even of thy father Adam, who lost his sight when he lost his

innocence, and entailed his blindness, justly inflicted, upon thee,

and me, and his whole posterity. Some think indeed, that thy see; but

alas! such talk only like men in their sleep, like persons beside

themselves; the scriptures every where represent fallen man, not only

as spiritually blind, but dead also; and we no more know, by nature,

savingly the way of salvation by Jesus Christ, than Bartimeus, when he

was blind, knew the colors of the rainbow. This, I trust, some of you

begin to feel, I see you concerned, I see you weeping, and, was I to

ask some of you, what you want to have done unto you? I know your

answer would be, that we may receive our sight. And God forbid, that I

should charge you to hold your peace, as though Jesus would not regard

you! No, your being made sensible of your natural blindness, and

crying thus earnestly after Jesus, is a sign at least, that you are

awakened by his holy Spirit (though it is possible, that you may cry

with an exceeding bitter cry, as Esau did, and be lost at last);

however, Christian charity induces me to believe and hope the best; I

will therefore, in the language of those who afterwards encouraged

Bartimeus, say unto you, Arise, take comfort for, I trust, Jesus is

calling you; follow therefore the example of Bartimeus; cast away your

garment; lay aside every weight, and the sin which doth most easily

beset you, arise, and come to Jesus. He commands me, by his written

word, to call to you, and say, "Come unto him, all ye that are weary,

and heavy laden, and he will refresh you, he will give you rest." Be

not afraid, ye seek Jesus of Nazareth; behold, he comes forth to meet

you; ye are now on the highway side, and Jesus, I trust, is passing

by; I feel his presence, I hope many of you feel it too; O then, cry

mightily to him, who is mighty and willing to save you; lay yourselves

at the feet of sovereign grace, say unto him, "Jesus, thou Son of

David, have mercy on me," in the same frame as Bartimeus did, and

Jesus will answer you, he will not cast out your prayer; according to

your faith, so shall it be done unto you. Blind as you are, you shall

notwithstanding, receive your sight; Satan, indeed, and unbelief, will

suggest many objections to you, your carnal relations will also join

issue with them, and charge you to hold your peace; one will tell you,

that your blindness is too inveterate to be cured; another, that it is

too late; a third, that though Jesus can, yet he will not have mercy

upon such poor, blind, despicable beggars, as ye are; but, the more

they charge you to hold your peace, do you cry out so much the more a

great deal, "Jesus, thou Son of David, have mercy on us." Jesus, thou

Savior, thou friend of sinners, thou Son of David, and therefore a Son

of man! Gracious words! Endearing appellations! Be encouraged by them,

to draw nigh unto him. Though David's Lord, yet he is become David's

Son, after the flesh, that ye through him may be made the sons of God:

no matter what thou art, O woman, what thou art, O man; though thou

art literally a poor beggar, think not thy condition too mean for

Jesus to take notice of; he came into the highways and hedges, to call

such poor beggars in; or, if you are rich, think not yourselves too

high to stoop to Jesus; for his is the King of kings; and you never

will be truly rich, until you are made rich in Jesus; fear not being

despised, or losing a little worldly honor: one sight of Jesus will

make amends for all: you will find something so inviting, so

attracting, so satisfying, in the altogether lovely Lamb of God, that

every sublunary enjoyment will sicken, and die, and vanish before you;

and you will o more desire your former vain and trifling amusements,

than Bartimeus, after he had received his sight, desired to go back

again and fetch his garment. O that there may be many such blind

beggars among you this day!

Here is a great multitude of people following me, a poor worm, this

day. I rejoice to see the fields thus white, ready unto harvest, and

to spread the gospel-net amidst so many; but alas! I shall return home

with a heavy heart, unless some of you will arise and come to my

Jesus; I desire to preach Him, and not myself; rest not in hearing and

following me. Behold, believe on, and follow the Lamb of God, who came

to take away the sins of the world. Indeed, I do not despair of any of

you, neither am I discouraged, on account of my preaching in the

highways and hedges; Jesus called Zaccheus; Jesus called Bartimeus, as

he passed through Jericho; that cursed, that devoted place; and why

may he not call some of you, out of these despised fields? Is his arm

shortened, that he cannot save? Is he not as mighty now, and as

willing to save, even to the uttermost, all that come to the father

through him, as he was seventeen hundred years ago? Assuredly he is;

he hath said, and he also will do it, "Whosoever cometh to me, I will

in no wise cast out." In no wise, or by no means. O encouraging words!

Sinners, believe ye this? arise then, be of good comfort, for Jesus is

indeed calling you. Some of you, I trust, have obeyed this invitation,

and have had a sight of him long ago; I know then, you will bless and

love him; and if he should say unto you, as he did unto Bartimeus, go

you your way; your answer would be, we love our master, and will not

go from him. But suffer ye the word of exhortation:

Suffer me to stir up your pure minds by way of remembrance, show that

you have indeed seen him, and that you do indeed love him, by

following him in the way; I mean, in the way of the cross, the way of

his ordinances, and in the way of his holy commandments; for alas! the

love of many waxeth cold, and few there are that follow Jesus rightly

in the way; few there are that cast away their garments so heartily as

they should; some idol or another hangs about us, and hinders us in

running the race that is set before us. Awake therefore, ye sleepy,

though, it may be, wise virgins. Awake, awake, put on strength; shake

yourselves from the dust; arise and follow Jesus more closely in the

way, than ever you did yet. Lift up the hands that hang down, and

strengthen the feeble knees. Provide right paths for your feet, lest

that which is lame be turned out of the way, but rather be ye healed.

For though the way be narrow, yet it is not long; "though the gate be

straight, (to use the words of pious bishop Beveridge) yet it opens

into everlasting life." O that ye may get a fresh sight of him again

this day! That would be like oil to the wheels of your graces, and

make your souls like the chariots of Aminadab. It is only owing to

your losing sight of him, that you go so heavily from day to day. A

sight of Jesus, like the sun rising in the morning, dispels the

darkness and gloominess that lies upon the soul. Take therefore a

fresh view of him, O believers, and never rest until you are

translated to see him as he is, and to live with him for evermore, in

the kingdom of heaven. Even so, Lord Jesus, Amen and Amen!

Directions How to Hear Sermons

Luke 8:18 -- "Take heed, therefore, how ye hear."

The occasion of our Lord's giving this caution, was this: Perceiving

that much people were gathered together to hear him out of every city,

and knowing (for he is God, and knoweth all things) that many, if not

most of them, would be hearers only, and not doers of the word; he

spake to them by a parable, wherein, under the similitude of a sower

that went out to sow his seed, he plainly intimated, how few there

were amongst them, who would receive any saving benefit from his

doctrine, or bring forth fruit unto perfection.

The application one would imagine should have been plain and obvious;

but the disciples, as yet unenlightened in any great degree by the

Holy Spirit, and therefore unable to see into the hidden mysteries of

the kingdom of God, dealt with our Savior, as people ought to deal

with their ministers; they discoursed with him privately about the

meaning of what he had taught them in public; and with a sincere

desire of doing their duty, asked for an interpretation of the

parable.

Our blessed Lord, as he always was willing to instruct those that were

teachable, (herein setting his ministers an example to be courteous

and easy of access) freely told them the signification. And withal, to

make them more cautious and more attentive to his doctrine for the

future, he tells them, that they were in an especial manner to be the

light of the world, and were to proclaim on the house-top whatsoever

he told them in secret: and as their improving the knowledge already

imparted, was the only condition upon which more was to be given them,

it therefore highly concerned them to "take heed how they heard."

From the context then it appears, that the words were primarily spoken

to the Apostles themselves. But as it is to be feared, out of those

many thousands that flock to hear sermons, but few, comparatively

speaking, are effectually influenced by them, I cannot but think it

very necessary to remind you of the caution given by our Lord to his

disciples, and to exhort you with the utmost earnestness, to "take

heed how you hear."

In prosecution of which design I shall,

First, Prove that every one ought to take all opportunities of hearing

sermons. And,

Secondly, I shall lay down some cautions and directions, in order to

your hearing with profit and advantage.

First, I am to prove, that every one ought to take all opportunities

of hearing sermons.

That there have always been particular persons set apart by God to

instruct and exhort his people to practice what he should require of

them, is evident from many passages of scripture. St. Jude tells us,

that "Enoch, the seventh from Adam, prophesied (or preached)

concerning the Lord's coming with ten thousand of his saints to

judgment." And Noah, who lived not long after, is stiled by St. Peter,

"a preacher of righteousness." And though in all the intermediate

space between the flood and giving of the law, we hear but of few

preachers, yet we may reasonably conclude, that God never left himself

without witness, but at sundry times, and after diverse manners, spoke

to our fathers by the patriarchs and prophets.

But however it was before, we are assured that after the delivery of

the law, God constantly separated to himself a certain order of men to

preach to, as well as pray for his people; and commanded them to

inquire their duty at the priests mouths. And thought the Jews were

frequently led into captivity, and for their sins scattered abroad on

the face of the earth, yet he never utterly forsook his church, but

still kept up a remnant of prophets and preachers, as Ezekiel,

Jeremiah, Daniel, and others, to reprove, instruct, and call them to

repentance.

Thus was it under the law. Nor has the church been worse, but

infinitely better provided for under the gospel. For when Jesus

Christ, that great High-priest, had through the eternal Spirit offered

himself, as a full, perfect, sufficient sacrifice and satisfaction for

the sins of the whole world, and after his resurrection had all power

committed to him, both in heaven and earth, he gave commission to his

Apostles, and in them to all succeeding ministers, to "go and preach

his gospel to every creature;" promising to "to be with them, to

guide, assist, strengthen, and comfort them always, even to the end of

the world."

But if it be the duty of ministers to preach, (and woe be to them if

they do not preach the gospel, for a necessity is laid upon them) no

doubt, the people are obliged to attend to them; for otherwise,

wherefore are ministers sent?

And how can we here avoid admiring the love and tender care which our

dear Redeemer has expressed for his spouse the church? Who, because he

could not be always with us in person, on account it was expedient he

should go away, and as our forerunner take possession of that glory he

had purchased by his precious blood, yet would not leave us

comfortless, but first settled a sufficient number of pastors and

teachers; and afterwards, according to his promise, actually did and

will continue to sent down the Holy Ghost, to furnish them and their

successors with proper gifts and graces "for the work of the ministry,

for the perfecting of the saints, for the edifying of his body in

love, till we all come in the unity of the spirit, to the fullness of

the measure of the stature of Christ."

O how insensible are those persons of this unspeakable gift, who do

despite to the Spirit of grace, who crucify the Son of God afresh, and

put him to an open shame, by willfully refusing to attend on so great

a means of salvation? How dreadful will the end of such men be? How

aggravating, that light should come into the world, that the glad

tidings of salvation should be so very frequently proclaimed in this

populous city, and that so many should loath this spiritual manna,

this angels food, and call it light bread? How much more tolerable

will it be for Tyre and Sidon, for Sodom and Gomorrah, than for such

sinners? Better, that men had never heard of a Savior being born, than

after they have heard, not to give heed to the ministry of those, who

are employed as his ambassadors, to transact affairs between God and

their souls.

We may, though at a distance, without a spirit of prophesy, foretell

the deplorable condition of such men; behold them cast into hell,

lifting up their eyes, being in torment, and crying out, How often

would our ministers have gathered us, as a hen gathereth her chickens

under her wings? But we would not. O that we had known in that our

day, the things that belonged to our everlasting peace! But now they

are for ever hid from our eyes.

Thus wretched, thus inconceivably miserable, will such be as slight

and make a mock at the public preaching of the gospel. But taking it

for granted, there are but few, if any, of this unhappy stamp, who

think it worth their while to tread the courts of the Lord's house, I

pass on not to the

Second general thing proposed, to lay down some cautions and

directions, in order to your hearing sermons with profit and

advantage.

And here, if we reflect on what has been already delivered, and

consider that preaching is an ordinance of God, a means appointed by

Jesus Christ himself for promoting his kingdom amongst men, you cannot

reasonably be offended, if, in order that you may hear sermons with

profit and advantage, I

1. Direct or entreat you to come to hear them, not out of curiosity,

but from a sincere desire to know and do your duty.

Formality and hypocrisy in any religious exercise, is an abomination

unto the Lord. And to enter his house merely to have our ears

entertained, and not our hearts reformed, must certainly be highly

displeasing to the Most High God, as well as unprofitable to

ourselves.

Hence it is, that so many remain unconverted, yea, unaffected with the

most evangelical preaching; so that like St. Paul's companions, before

his conversion, they only hear the preacher's voice with their outward

ears, but do not experience the power of it inwardly in their hearts.

Or, like the ground near Gideon's fleece, they remain untouched;

whilst others, who came to be fed with the sincere milk of the word,

like the fleece itself, are watered by the dew of God's heavenly

blessing, and grow thereby.

Flee therefore, my brethren, flee curiosity, and prepare your hearts

by a humble disposition, to receive with meekness the engrafted word,

and then it will be a means, under God, to quicken, build up, purify,

and save your souls.

2. A second direction I shall lay down for the same purpose, is, not

only to prepare your hearts before you hear, but also to give diligent

heed to the things that are spoken from the word of God.

If an earthly king was to issue out a royal proclamation, on

performing or not performing the conditions therein contained, the

life or death of his subjects entirely depended, how solicitous would

they be to hear what those conditions were? And shall not we pay the

same respect to the King of kings, and Lord of lords, and lend an

attentive ear to his ministers, when they are declaring, in his name,

how our pardon, peace, and happiness may be secured?

When God descended on mount Sinai in terrible majesty, to give unto

his people the law, how attentive were they to his servant Moses? And

if they were so earnest to hear the thunderings or threatenings of the

law, shall not we be as solicitous to hear from the ministers of

Christ, the glad tidings of the gospel?

Whilst Christ was himself on earth, it is said, that the people hung

upon him to hear the gracious words that proceeded out of his mouth.

And if we looked on ministers as we ought, as the sent of Jesus

Christ, we should hang upon them to hear their words also.

Besides, the sacred truths that gospel ministers deliver, are not dry

insipid lectures on moral philosophy, intended only to amuse us for a

while; but the great mysteries of godliness, which, therefore, we are

bound studiously to liken to, left through our negligence we should

either not understand them, or by any other means let them slip.

But how regardless are those of this direction, who, instead of

hanging on the preacher to hear him, doze or sleep whilst he is

speaking to them from God? Unhappy men! Can they not watch with our

blessed Lord one hour? What! Have they never read how Eutychus fell

down as he was sleeping, when St. Paul continued like discourse till

midnight, and was taken up dead?

But to return. Though you may prepare your hearts, as you may think,

by a teachable disposition, and be attentive whilst discourses are

delivering, yet this will profit you little, unless you observe a

3. A third direction, Not to entertain any the least prejudice against

the minister.

For could a preacher speak with the tongue of men and angels, if his

audience was prejudiced against him, he would be but as sounding

brass, or tinkling cymbal.

That was the reason why Jesus Christ himself, the Eternal Word, could

not do many mighty works, nor preach to any great effect among those

of his own country; for they were offended at him: And was this same

Jesus, this God incarnate, again to bow the heavens, and to come down

speaking as never man spake, yet, if we were prejudiced against him,

as the Jews were, we should harden our hearts as the Jews did theirs.

Take heed therefore, my brethren, and beware of entertaining any

dislike against those whom the Holy Ghost has made overseers over you.

Consider that the clergy are men of lie passions with yourselves: and

though we should even hear a person teaching others to do, what he has

not learned himself; yet, that is no sufficient reason for rejecting

his doctrine: for ministers speak not in their own, but Christ's name.

And we know who commanded the people to do whatsoever the Scribes and

Pharisees should say unto them, though they said but did not. But

4 Fourthly, As you ought not to be prejudiced against, so you should

be careful not to depend too much on a preacher, or think more highly

of him than you ought to think. For though this be an extreme that

people seldom run into, yet preferring one teacher in apposition to

another, has often been of ill consequence to the church of God. It

was a fault which the great Apostle of the Gentiles condemned in the

Corinthians. For whereas one said, "I am of Paul; another, I am of

Apollos: are ye not carnal," says he? "For who is Paul, and who is

Apollos, but instruments in God's hands by whom you believed?" And are

not all ministers sent forth to be ministering ambassadors to those

who shall be heirs of salvation? And are they not all therefore

greatly to be esteemed for their work's sake.

The Apostle, it is true, commands us to pay double honor to those who

labor in the word and doctrine: but then to prefer one minister at the

expense of another, (perhaps, to such a degree, as when you have

actually entered a church, to come out again because he does not

preach) is earthly, sensual, devilish.

Not to mention that popularity and applause cannot but be exceedingly

dangerous, even to a rightly informed mind; and must necessarily fill

any thinking man with a holy jealousy, lest he should take that honor

to himself, which is due only to God, who alone qualifies him for his

ministerial labors, and from whom alone every good and perfect gift

cometh.

5. A Fifth direction I would recommend is, to make a particular

application of every thing that is delivered to your own hearts.

When our Savior was discoursing at the last supper with his beloved

disciples, and foretold that one of them should betray him, each of

them immediately applied it to his own heart, and said, "Lord, is it

I?" And would persons, in like manner, when preachers are dissuading

from any sin, or persuading to any duty, instead of crying, this was

designed against such and such a one, turn their thoughts inwardly,

and say, Lord, is it I? How far more beneficial should we find

discourses to be, than now they generally are?

But we are apt to wander too much abroad; always looking at the mote

with is in our neighbor's eye, rather than at the beam which is in our

own. Haste we now to the

6. Sixth and last direction: If you would receive a blessing from the

Lord, when you hear his word preached, pray to him, both before, in,

and after every sermon, to endue the minister with power to speak, and

to grant you a will and ability to put in practice, what he shall show

from the book of God to be your duty.

This would be an excellent means to render the word preached effectual

to the enlightening and enflaming your hearts; and without this, all

the other means before prescribed will be in vain.

No doubt it was this consideration that made St. Paul so earnestly

entreat his beloved Ephesians to intercede with God for him: "Praying

always, with all manner of prayer and supplication in the spirit, and

for me also, that I may open my mouth with boldness, to make known the

mysteries of the gospel." And if so great an Apostle as St. Paul,

needed the prayers of his people, much more do those ministers, who

have only the ordinary gifts of the Holy Spirit.

Besides, this would be a good proof that you sincerely desired to do,

as well as to know the will of God. And it must highly profit both

ministers and people; because God, through your prayers, will give

them a double portion of his Holy Spirit, whereby they will be enabled

to instruct you more fully in the things which pertain to the kingdom

of God.

And O that all who hear me this day, would seriously apply their

hearts to practice what has now been told them! How would ministers

see Satan, like lightning, fall from heaven, and people find the word

preached sharper than a two-edged sword, and mighty, through God, to

the pulling down of the devil's strong holds!

The Holy Ghost would then fall on all them that hear the word, as when

St. Peter preached; the gospel of Christ would have free course, run

very swiftly, and thousands again be converted by a sermon.

For "Jesus Christ is the same yesterday, today, and for ever." He has

promised to be with his ministers always, even unto the end of the

world. And the reason why we do not receive larger effusions of the

blessed Spirit of God, is not because our all-powerful Redeemer's hand

is shortened, but because we do not expect them, and confine them to

the primitive times.

It does indeed sometimes happen, that God, to magnify his free grace

in Christ Jesus, is found of them that sought him not; a notorious

sinner is forcibly worked upon by a public sermon, and plucked as a

firebrand out of the fire. But this is not God's ordinary way of

acting; No, for the generality, he only visits those with the power of

his word, who humbly wait to know what he would have them to do; and

sends unqualified hearers not only empty, but hardened away.

Take heed, therefore, ye careless, curious professors, if any such be

here present, how you hear. Remember, that whether we think of it or

not, "we must all appear before the judgment seat of Christ;" where

ministers must give a strict account of the doctrine they have

delivered, and you as strict a one, how you have improved under it.

And, good God! How will you be able to stand at the bar of an angry,

sin-avenging judge, and see so many discourses you have despised, so

many ministers, who once longed and labored for the salvation of your

precious and immortal souls, brought out as so many swift witnesses

against you? Will it be sufficient then, think you, to alledge, that

you went to hear them only out of curiosity, to pass away an idle

hour, to admire the oratory, or ridicule the simplicity of the

preacher? No; God will then let you know, that you ought to have come

out of better principles; that every sermon has been put down to your

account, and that you must then be justly punished for not improving

by them.

But fear not, you little flock, who with meekness receive the

ingrafted word, and bring forth the peaceable fruits of righteousness;

for it shall not be so with you. No, you will be your minister's joy,

and their crown of rejoicing in the day of our Lord Jesus: And they

will present you in a holy triumph, faultless, and unblameable, to our

common Redeemer, saying, "Behold us, O Lord, and the children which

thou hast given us."

But still take heed how you hear: for upon your improving the grace

you have, more shall be given, and you shall have abundance. "He is

faithful that he promised, who also will do it." Nay, God from out of

Zion, shall so bless you, that every sermon you hear shall communicate

to you a fresh supply of spiritual knowledge. The word of God shall

dwell in you richly; you shall go on from strength to strength, from

one degree of grace unto another, till being grown up to be perfect

men in Christ Jesus, and filled with all the fullness of God, you

shall be translated by death to see him as he is, and to sing praises

before his throne with angels and archangels, cherubim and seraphim,

and the general assembly of the first- born, whose names are written

in heaven, for ever and ever.

Which God, &c.

The Extent and Reasonableness of Self-Denial

Luke 9:23 -- "And he said unto them all, if any man will come after

me, let him deny himself."

Whoever reads the gospel with a single eye, and sincere intentions,

will find, that our blessed Lord took all opportunities of reminding

his disciples that his kingdom was not of this world; that his

doctrine was a doctrine of the cross; and that their professing

themselves to be his followers, would call them to a constant state of

voluntary suffering and self-denial.

The words of the text afford us one instance, among many, of our

savior's behavior in this matter: for having in the preceding verses

revealed himself to Peter, and the other apostles, to be "The Christ

of God;" lest they should be too much elated with such a peculiar

discovery of his deity, or think that their relation to so great a

personage would be attended with nothing but pomp and grandeur, he

tells then, in the 22nd verse, that "the son of man was to suffer many

things," in this world, though he was to be crowned with eternal glory

and honor in the next: and that if any of them or their posterity

would share in the same honor, they must bear a part with him in his

self-denial and sufferings. For "He said unto them all, if any man

will come after me, let him deny himself."

From which words I shall consider these three things:

I. First, The nature of the self-denial recommended in the text; and

in how many respects we must deny ourselves, in order to come after

Jesus Christ.

II. Secondly, I shall endeavor to prove the universality and

reasonableness of this duty of self-denial.

III. Thirdly, I shall offer some considerations, which may serve as so

man motives to reconcile us to, and quicken us in, the practice of

this self-denial.

I. First, I am to show you the nature of the self-denial recommended

in the text; or in how many respects we must deny ourselves in order

to follow Jesus Christ.

Now as the faculties of the soul are distinguished by the

understanding, will and affections; so in all these must each of us

deny himself. We must not lean to our own understanding, being wise in

our own eyes, and prudent in our own sight; but we must submit our

short-sighted reason to the light of divine revelation. There are

mysteries in religion, which are above, though not contrary to our

natural reason: and therefore we shall never become Christians unless

we call down imaginations, "and every high thing that exalteth itself

against the knowledge of God, and bring into captivity every thought

to the obedience of Christ." It is in this respect, as well as others,

that we must become fools for Christ's sake, and acknowledge we know

nothing without revelation, as we ought to know. We must, with all

humility and reverence, embrace the truths revealed to us in the holy

scriptures; for thus only can we become truly wise, even "Wise unto

salvation." It was matter of our blessed Lord's thanksgiving to his

heavenly father, that he had "hidden these things from the wise and

prudent, and had revealed them unto babes." And in this respect also

we must "be converted and become as little children," teachable, and

willing to follow the Lamb into whatsoever mysteries he shall be

pleased to lead us; and believe and practice all divine truths, not

because we can demonstrate them, but because God, "who cannot lie,"

has revealed them to us.

Hence then we may trace infidelity to its fountain head; for it is

nothing else, but a pride of the understanding, an unwillingness to

submit to the truths of God, that makes so many, professing themselves

wise, to become such fools as to deny the Lord, who has so dearly

bought them; and dispute the divinity of that eternal Word, "in whom

they live, and move, and have their being:" Whereby it is justly to be

feared, they will bring upon themselves sure, if not swift

destruction.

But, as we must deny ourselves in our understandings, so must we deny,

or, as it might be more properly rendered, renounce our wills; that

is, we must make our own wills no principle of action, but "whether we

eat or drink, or whatsoever we do, we must do all, (not merely to

please ourselves, but) to the glory of God." Not that we are therefore

to imagine we are to have no pleasure in any thing we do: "Wisdom's

ways are ways of pleasantness;" but pleasing ourselves must not be the

principal, but only the subordinate end of our actions.

And I cannot but particularly press this doctrine upon you, because it

is the grand secret of our holy religion. It is this, my brethren,

that distinguishes the true Christian from the mere moralist and

formal professor; and without which none of our actions are acceptable

in God's sight: For "if thine eye be single," says our blessed Lord,

Matthew 6:22, that is, if thou aimest simply to please God, without

any regard to thy own will, "thy whole body, (or all thy actions) will

be full of light;" agreeable to the gospel, which is called light:

"But if thine eye be evil, (if thine intention be diverted any other

way) thy whole body, (all thy actions) will be full of darkness,"

sinful and unprofitable, we must not only do the will of God, but do

it because it is his will; since we pray that "God's will may be done

on earth as it is in heaven." And no doubt, the blessed angels not

only do every thing that God willeth, but do it cheerfully, out of

this principle, because God willeth it: And if we would live as we

pray, we must go and do likewise.

But farther, as we must renounce our wills in doing, so likewise must

we renounce them in suffering the will of God. Whatsoever befalls us,

we must say with good old Eli, "It is the Lord, let him do what

seemeth him good;": or with one that was infinitely greater than Eli,

"Father, not my will, but thine be done." O Jesus, thine was an

innocent will, and yet thou renouncedst it. Teach us, even us also, O

our Savior! To submit our wills to thine, in all the evils which shall

be brought upon us; and in every thing enable us to give thanks, since

it is thy blessed will concerning us!

Thirdly, we must deny ourselves, as in our understandings and wills,

so likewise in our affections. More particularly, we must deny

ourselves the pleasurable indulgence and self-enjoyment of riches: "If

any man will come after me, he must forsake all and follow me." And

again (to show the utter inconsistency of the love of the things of

this world with the love of the Father) he tells us, "unless a man

forsake all that he hath, he cannot be my disciple."

Far be it from me to think that these texts are to be taken in a

literal sense; as though they obliged rich persons to go sell all that

they have and give to the poor, (for that would put it out of their

power to be serviceable to the poor for the future) but however, they

certainly imply thus much, that we are to sit loose to, sell and

forsake all in affection, and be willing to part with every thing,

when God shall require it at our hands: that is, as the apostle

observes, we must "use the world as though we used it not;" and though

we are in the world, we must not be of it. We must look upon ourselves

as stewards, and not proprietors, of the manifold gifts of God;

provide first what is necessary for ourselves and for our households,

and expend the rest, not in indulgencies and superfluous ornaments,

forbidden by the apostle, but in clothing, feeding, and relieving the

naked, hungry, distressed disciples of Jesus Christ. This is what our

blessed Lord would have us understand by forsaking all, and in this

sense must each of us deny himself.

I am sensible that this will seem an hard saying to may, who will be

offended because they are covetous, and "lovers of pleasure more than

lovers of God;" but if I yet pleased such men, I should not be the

servant of Christ. No, we must not, like Ahab's false prophets, have a

lying spirit in our mouths, but declare faithfully the whole will of

God; and like honest Micajah out of pity and compassion, tell men the

truth, though they may falsely think we prophecy not good but evil

concerning them.

But to proceed: As we must renounce our affection for riches, so

likewise our affections for relations, when they stand in opposition

to our love of, and duty to God: For thus saith the Savior of the

world: "If any man will come after me, and hateth not his father and

mother, his children, and brethren, and sisters, yea and his own life

also, he cannot be my disciple." Strange doctrine this! What, hate our

own flesh! What, hate the father that begat us, the mother that bare

us! How can these things be? Can God contradict himself? Has he not

bid us to honor our father and mother? And yet we are here commanded

to hate them. How can these truths be reconciled? By interpreting the

word hate, not in a rigorous and absolute sense, but comparatively:

not as implying a total alienation, but a less degree of affection.

For thus our blessed Savior himself (the best and purest expositor of

his own meaning) explains it in a parallel text, Matthew 10:37, "He

that loveth father or mother more than me, is not worthy of me; He

that loveth son or daughter more than me, is not worthy of me." So

that when the persuasions of our friends (as for our trial they may be

permitted to be) are contrary to the will of God, we must say with

Levi, "we have not know them;" or, agreeably to our blessed Lord's

rebuke to Peter, "Get you behind me, my adversaries; for you favor not

the things that be of God, but the things that be of man."

Farther, we must deny ourselves in things indifferent; for it might

easily be shown, that as many, if not more, perish by an immoderate

use of things in themselves indifferent, as by any gross sin whatever.

A prudent Christian therefore, will consider not only what is lawful,

but what is expedient also: not so much what degrees of self-denial

best suit his inclinations here, as what will most effectually break

his will, and fit him for greater degrees of glory hereafter.

Lastly, To conclude this head, we must renounce our own righteousness:

For, though we should give all our goods to feed the poor, and our

bodies to be burned, yet, if we in the least depend on that, and do

not wholly rely on the perfect all sufficient righteousness of Jesus

Christ, it will profit us nothing. "Christ is the end of the law for

righteousness to every one that believeth." We are complete in him,

and him only. Our own righteousnesses are but as filthy rags. We must

count all things but dung and dross, so that we may be found in him,

not having our own righteousness, but the righteousness which is of

God, through Jesus Christ our Lord.

And is this the doctrine of Christianity? Is not the Christian world

then asleep? If not, whence so much self-righteousness, whence the

self-indulgence, whence the reigning love of riches which we every

where meet with? Above all, whence that predominant greediness after

sensual pleasure, that has so over-run this sinful nation, that was a

pious stranger to come amongst us, he would be tempted to think some

heathen Venus was worshipped here, and that temples were dedicated to

her service. But we have the authority of an inspired apostle to

affirm, that they who live in a round of pleasure, "are dead while

they live." Wherefore, as the Holy Ghost saith, "Awake thou that

sleepeth, and arise from the dead, and Christ shall give thee light."

But the power of raising the spiritually dead belongeth only unto God.

Do thou therefore, O Holy Jesus, who by thy almighty word commandest

Lazarus to come forth, though he had lain in the grave some days,

speak also as effectually to these spiritually dead souls, whom Satan

for many years hath so fast bound by sensual pleasures, that they are

not so much as able to lift up their eyes or hearts to heaven.

II. But I pass on to the second general thing proposed, to consider

the universal obligation and reasonableness of this doctrine of

self-denial.

When our blessed master had been discoursing publicly concerning the

watchfulness of the faithful and wise steward, his disciples asked

him, "Speakest thou this parable to all, or only to us?" The same

question I am aware has been, and will be put concerning the foregoing

doctrine: for too many, unwilling to take Christ's easy yoke upon

them, in order to evade the force of the gospel precepts, would

pretend that all those commands concerning self-denial, and renouncing

ourselves and the world, belonged to our Lord's first and immediate

followers, and not to us or to our children. But such persons greatly

err, not knowing the scriptures, nor the power of godliness in their

hearts. For the doctrine of Jesus Christ, like his blesses self, is

"the same yesterday, today, and for ever." What he said unto one, he

said unto all, even unto the ends of the world; "If any man will come

after me, let him deny himself:" and in the text it is particularly

mentioned that he said it unto them all. And lest we should still

absurdly imagine that this word all was to be confined to his

apostles, with whom he was then discoursing, it is said in another

place, that Jesus turned unto the multitude and said, "If any man will

come after me, and hateth not his father and mother, yea and his own

life also, he cannot be my disciple." When our blessed Lord had spoken

a certain parable, it is said, "the scribes and Pharisees were

offended, for they knew the parable was spoken against them:" and if

Christians can now read these plain and positive texts of scripture,

and at the same time not think they are spoken of them, they are more

hardened than Jews, and more insincere than Pharisees.

In the former part of this discourse I observed, that the precepts

concerning forsaking and selling all, did not oblige us in a literal

sense, because the state of the church does not demand it of us, as it

did of the primitive Christians; but still the same deadness to the

world, the same abstemious use of, and readiness to part with or goods

for Christ's sake, is as absolutely necessary for, and as obligatory

on us, as it was on them. For though the church may differ as to the

outward state of it, in different ages, yet as to the purity of its

inward state, it was, is, and always will be invariably the same. And

all the commands which we meet with in the epistles about "mortifying

our members which are upon the earth, of setting our affections on

things above, and of not being conformed to this world;" are but so

many incontestable proofs that the same holiness, heavenly-mindedness,

and deadness to the world, is as necessary for us, as for our Lord's

immediate followers.

But farther, as such an objection argues an ignorance of the

scriptures, so it is a manifest proof, that such as make it are

strangers to the power of godliness in their hearts. For since the

form and substance of religion consists in recovery from our fallen

estate in Adam, by a new birth in Christ Jesus, there is an absolute

necessity for us to embrace and practice the self-denial before spoken

of. If we are alive unto God, we shall be dead to ourselves and the

world. If all things belonging to the spirit live and grow in us, all

things belonging to the old man must die in us. We must mourn before

we are comforted, and receive the spirit of bondage before we are

blessed with the unspeakable privilege of the spirit of adoption, and

with a full assurance of faith can say, "Abba, Father."

Were we indeed in a state of innocence, and had we, like Adam before

his fall, the divine image fully stamped upon our souls, we then

should have no need of self-denial; but since we are fallen, sickly,

disordered, self-righteous creatures, we must necessarily deny

ourselves (and count it our privilege to do so) ere we can follow

Jesus Christ to glory. To reject such a salutary practice on account

of the difficulty attending it at first, is but too like the obstinacy

of a perverse sick child, who nauseates and refuses the portion

reached out to it by a skillful physician or a tender parent, because

it is a little ungrateful to the taste.

Had any of us seen Lazarus when he lay full of sores at the rich man's

gate; or Job when he was smitten with ulcers, from the crown of his

head to the sole of his foot: And had we at the same time prescribed

to them some healing medicines, which, because they might put them to

pain, they would not apply to their wounds, should we not most justly

think, that they were either fond of a distempered body, or were not

sensible of their distempers? But our souls, by nature, are in an

infinitely more deplorable condition than the bodies of Job or

Lazarus, when full of ulcers and boils: for, alas! "our whole head is

sick, and our whole heart faint, from the crown of the head to the

sold of the foot, we are full of wounds and bruises and putrifying

sores, and there is no health in us." And if we are unwilling to deny

ourselves, and come after Jesus Christ in order to be cured, it is a

sign we are not sensible of the wretchedness of our state, and that we

are not truly made whole.

Even Naaman's servants could say, when he refused (pursuant to

Elisha's orders) to wash in the river Jordan, that he might cure his

leprosy, "Father, if the prophet had bid thee do some great thing,

wouldst thou not have done it? How much rather then, when he saith to

thee, wash and be clean?" And may not I very properly address myself

to you in the same manner, my brethren? If Jesus Christ, our great

prophet, had bid you to do some far more difficult thing, would you

not have done it? Much more then should you do it, when he only bids

you deny yourselves what would certainly hurt you if indulged in, and

he will give you a crown of life.

But to illustrate this by another comparison: In the 12th chapter of

the Acts, we read, that "St. Peter was kept in prison, and was

sleeping between two soldiers, bound with two chains. And behold an

angel of the Lord came upon him, and smote Peter on the side, saying,

arise up quickly. And his chains fell off from his hands." But had

this great apostle, instead of rising up quickly, and doing as the

blessed angel commanded him, hugged his chains and begged that they

might not be let fall from his hands, would not any one think that he

was in love with slavery, and deserved to be executed next morning?

And does not the person who refuses to deny himself, act as

inconsistently, as this apostle would have done if he had neglected

the means of his deliverance? For our souls, by nature, are in a

spiritual dungeon, sleeping and fast bound between the world, the

flesh, and the devil, not with two but ten thousand chains of lusts

and corruptions. Now Jesus Christ, like St. Peter's good angel, by the

power of his gospel comes and opens the prison door, and bids us "deny

ourselves and follow him." But if we do not arise, gird up the loins

of our mind and follow him, are we not in love with bondage, and to we

not deserve never to be delivered from it?

Indeed, I will not affirm that this doctrine of self-denial appears in

this just light to every one. No, I am sensible that to the natural

man it is foolishness, and to the young convert an hard saying. But

what says our Savior? "If any man will do my will, he shall know the

doctrine, whether it be of God, or whether I speak of myself." This,

my dear friends, is the best, the only way of conviction. Let us up

and be doing; let us arise quickly, and deny ourselves, and the Lord

Jesus will remove those scales from the eyes of our minds, which now,

like so many veils, hinder us from seeing clearly the reasonableness,

necessity, and inexpressible advantage of the doctrine that has been

delivered. Let us but once thus show ourselves men, and then the

spirit of God will move on the face of our souls, as he did once upon

the face of the great deep; and cause them to emerge out of that

confused chaos, in which they are most certainly now involved, if we

are strangers and enemies to self-denial and the cross of Christ.

III. Proceed we therefore now to the third and last general thing

proposed, to offer some considerations, which may serve as so many

motives to reconcile us to, and quicken us in, the practice of this

duty of self- denial.

1. And the first means I shall recommend to you, in order to reconcile

you to this doctrine, is, to meditate frequently on the life of our

blessed Lord and Master Jesus Christ. Follow him from his cradle to

the cross, and see what a self-denying life he led! And shall not we

drink of the cup that he drank of, and be baptized with the baptism

that he was baptized with? Or think we, that Jesus Christ did and

suffered everything in order to have us excused and exempted from

sufferings? No, far be it from any sincere Christian to judge after

this manner: for St. Peter tells us, "He suffered for us, leaving us

an example that we should follow his steps." Had Christ, indeed, like

those that sat in Moses' chair, laid heavy burdens of self- denial

upon us, (supposing they were heavy, which they are not) and refused

to touch them himself with one of his fingers; we might have had some

pretense to complain: But since he has enjoined us nothing, but what

he first put in practice himself, thou art inexcusable, O disciple,

whoever thou art, who wouldst be above thy persecuted self-denying

master: And thou art no good and faithful servant, who art unwilling

to suffer and sympathize with thy mortified, heavenly-minded Lord.

2. Next to the pattern of our blessed master, think often on the lives

of the glorious company of the apostles, the goodly fellowship of the

prophets, and the noble army of martyrs; who by a constant looking to

the author and finisher of our faith, have fought the good fight, and

are gone before us to inherit the promises. View again and again, how

holily, how self-denyingly, how unblameably they lived: And if

self-denial was necessary for them, why not for us also? Are we not

men of lie passions with them? Do we not live in the same wicked world

as they did? Have we not the same good spirit to assist, support, and

purify us, as they had? And is not the same eternal inheritance

reached out to us, as was to them? And if we have the same nature to

change, the same wicked world to withstand, the same good spirit to

help, and the same eternal crown at the end; why should not we lead

the same lives as they did? Do we think they did works of

supererogation? If not, why do not we do as they did? Or why does your

own church set apart festivals to commemorate the deaths and

sufferings of the saints, but in order to excite you to follow them as

they did Christ.

3. Thirdly, Think often on the pains of hell; consider, whether it is

not better to cut off a right hand or foot, and pull our a right eye,

if they offend us (our cause us to sin) "rather than to be cast into

hell, where the worm dieth not, and the fire is not quenched." Think

how many thousands there are now reserved with damned spirits in

chains of darkness unto the judgment of the great day. And think

withal, that this, this must be our case shortly, unless we are wise

in time, deny ourselves, and follow Jesus Christ. Think you, they now

imagine Jesus Christ to be an hard master; or rather think you not,

they would give ten thousand times ten thousand worlds, could they but

return to life again, and take Christ's easy yoke upon them? And can

we dwell with everlasting burnings more than they? No, if we cannot

bear this precept, deny yourselves, take up your crosses; how shall we

bear the irrevocable sentence, "Depart from me, ye cursed, into

everlasting fire, prepared for the devil and his angels?" But I hope

those, amongst whom I am now preaching the kingdom of God, are not so

disingenuous as to need to be driven to their duty by the terrors of

the Lord, but rather desire to be drawn by the cords of love.

Lastly, Therefore, often meditate on the joys of heaven: think, think

with what unspeakable glory those happy souls are now encircled, who

when on earth were called to deny themselves as well as we, and were

not disobedient to that call: Lift up your hearts frequently towards

the mansions of eternal bliss, and with an eye of faith, like Stephen,

see the heavens opened, and the Son of man with his glorious retinue

of departed saints, sitting and solacing themselves in eternal joys.

Hark! Methinks I hear them chanting forth their everlasting

Hallelujahs, and echoing triumphant songs of joy. And do you not long,

my brethren, to join this heavenly choir? Do not your hearts burn

within you? As the hart panteth after the water brooks, do not your

souls so long after the blessed company of these sons of God? Behold

then a heavenly ladder reached down to you, by which you may climb to

this holy hill. Let us believe on the Lord Jesus Christ, and deny

ourselves! By this alone, every saint that ever lived ascended into

the joy of their Lord. And then, we, even we also shall ere long be

lifted up into the same most blissful regions, there to enjoy an

eternal rest with the people of God, and join with them in singing

doxologies and songs of praise, to the everlasting, blessed,

all-glorious, most adorable Trinity, for ever and ever.

Which God of his infinite mercy grant, &c.

Christ's Transfiguration

Luke 9:28-36 -- "And it came to pass about an eight days after these

sayings, he took Peter and John and James, and went up into a mountain

to pray. And as he prayed, the fashion of his countenance was altered,

and his raiment [was] white [and] glistering. And, behold, there

talked with him two men, which were Moses and Elias: Who appeared in

glory, and spake of his decease which he should accomplish at

Jerusalem. But Peter and they that were with him were heavy with

sleep: and when they were awake, they saw his glory, and the two men

that stood with him. And it came to pass, as they departed from him,

Peter said unto Jesus, Master, it is good for us to be here: and let

us make three tabernacles; one for thee, and one for Moses, and one

for Elias: not knowing what he said. While he thus spake, there came a

cloud, and overshadowed them: and they feared as they entered into the

cloud. And there came a voice out of the cloud, saying, This is my

beloved Son: hear him. And when the voice was past, Jesus was found

alone. And they kept [it] close, and told no man in those days any of

those things which they had seen."

When the angel was sent to the Redeemer's beloved disciple John, we

are told that the angel said unto him, "Come up hither." He was to be

exalted, to be brought nearer heaven, that his mind might be better

prepared for those great manifestations, which an infinitely great and

condescending God intended to vouchsafe him. And on reading the verse

that you have just now heard, when I also see such a great and serious

assembly convened in the presence of God, I think I must address you,

as the angel addressed John, and say unto you, "Come up hither;" leave

your worldly thoughts, for a time forget the earth. And as it is the

Lord's day, a time in which we ought more particularly to think of

heaven, I must desire you to pray to God, that ye may get up on

Pisgah's mount, and take a view of the promised land. It is true,

indeed, eye hath not seen, ear hath not heard, nor hath it entered

into the heart of any man to conceive the great and good things, which

God hath prepared for his people here; much less, those infinitely

greater and more glorious things, that he hath laid up for them that

fear him, in the eternal world: but, blessed be God! Though we are not

yet in heaven, unless to be in Christ may properly be termed heaven,

and then all real Christians are there already; yet, but blessed Jesus

has been pleased to leave upon record some account of himself, of what

happened to him in the days of his flesh, and of some manifestations

he was pleased to grant to a few of his disciples; that from what

happened to them here below, we may form some faint, though but a

faint idea of that happiness that awaits his people in his kingdom

above. If any of you inquire, in what part of our Lord's life those

instances are recorded, I have an answer ready: One of these

instances, and that a very remarkable one, is recorded in the verses

that I have now chosen for the subject of your meditation.

The verses give us an account of what is generally called our Lord's

Transfiguration; his being wonderfully changed, and his being

wonderfully owned by his Father upon the mount. Some think that this

was done upon a Sabbath-day; and the particular occasion of our

blessed Lord's condescending to let his servants have such a sight as

this, we may gather from the 27th verse. It seems our blessed Lord had

been promising a great reward to those who should not be ashamed of

him: "Whosoever shall be ashamed of me and of my words, of him shall

the Son of Man be ashamed, when he shall come in his own glory, and of

his Father, and of the holy angels." In this threatening is implied, a

reward to those who should not be ashamed of him: "But, (adds he) I

tell you of a truth, there be some standing here, who shall not taste

of death, till they see the kingdom of God." As much as to say, There

will be a day, when I will come in the glory of my Father and of his

holy angels; but I tell you there are some of my favorites; I tell you

of a truth, though you may think it too good news, there are some of

you that shall not taste of death, till ye shall see the kingdom of

God. Some divines think, that this promise has reference to our Lord's

creating a gospel church; and if we take it in this sense, it means

that the Apostles, who were then present, some of them at least,

should not die, till they saw Satan's kingdom in a great measure

pulled down, and the Redeemer's gospel kingdom erected. Some think it

has a peculiar reference to John, who it seems survived all the other

Apostles, and lived till Christ came; that is, till he came to destroy

Jerusalem. But it is the opinion of Mr. Henry, of Bishop Hall, of

Burkit, and others, who have written upon this passage, that our

blessed Lord has a peculiar reference to the transfiguration upon the

mount: "There be some of you here, that shall not taste of death, till

ye see my transfiguration upon the mount; till ye see some glorified

saint come down from heaven and pay me a visit, and consequently see a

little of that kingdom of God, which ye shall have a full sight of

when ye come to glory." This seems to be the right interpretation. If

you will look to the margin of your Bibles, you will see the parallel

place in Matthew, where the account of our Lord's transfiguration is

given, and there you will find it immediately follows upon this

promise of our Lord.

Well, as Christ had told them, that they should not taste of death,

till they had seen the kingdom of God, why the Evangelist, at the 28th

verse, tells us, "It came to pass about an eight days after these

sayings, he took Peter, and John, and James, and went up into a

mountain to pray." About an eight days; that is, as Bishop Hall

thinks, upon the Sabbath-day; or, according to some, the first day of

the week, which was hereafter to be the Christian Sabbath; our blessed

Lord takes Peter, John, and James: Why did not the Lord Jesus Christ

take more of his disciples? Why three, and these three? And why three

only? Our blessed Lord was pleased to take three and no more, to show

us that he is a sovereign agent; to show us, that though he loved all

his disciples, yet there are some to whom he is pleased to allow

peculiar visits. He loved Peter, and all the other disciples; yet John

was the disciple that he peculiarly loved. And he took three rather

than one, because three were sufficient to testify the truth of his

being transfigured: "Out of the mouth of two or three witnesses every

word shall be established." And he took no more than three, because

these three were enough. And he took these three, Peter, John, and

James, in particular, because these very persons that were not to see

Christ transfigured, were hereafter to see him agonizing in the

garden, sweating great drops of blood falling unto the ground. And had

not these three disciples seen Christ upon the mount, the seeing him

afterwards in the garden, might have staggered them exceedingly: they

might have doubted whether it was possible for the Son of God to be in

such doleful circumstances. Well, our Lord takes these three "up into

a mountain." Why so? Because Christ Jesus was to be like Moses, who

was taken up into a mountain, when God intended to deliver unto him

the moral law: And our blessed Lord went up into a mountain, because a

mountain befriended devotion. When he had a mind to retire to pray to

his Father, he went to such places where he could be most secret, and

give the greatest vent to his heart. Thus we are told, that once when

Peter prayed, it was upon the house-top. And if we have a mind to be

near God, we should choose such places as are freest from ostentation,

and that most befriend our communion with God. And what doth Christ,

when he got up into a mountain? We are told, he went up into a

mountain "to pray." Christ had no corruption to confess, and he had

but few wants of his own to be relieved; yet we hear of Christ being

much in prayer; we hear of his going up to a mountain to pray; of his

rising up a great while before it was day to pray; and of his spending

a whole night in prayer to God.

In the 20th verse, you have an account of the effect of our Lord's

praying: "As he prayed, the fashion of his countenance was altered,

and his raiment was white and glittering." I would have you take

notice, that our Lord was not changed in respect of his body, while he

was going up to the mount, but when he got upon the mount, and while

engaged in prayer. It is sufficient that way for our souls to be

transformed: the time we are more particularly to expect the

influences of God's Spirit, is, when we are engaged in prayer. There

seems to be a very great propriety in our Lord's being transfigured or

changed upon the mount. I hope I need inform none of you, that when

Moses went up to the mount of God, God was pleased to speak to him

face to face; and when he came down from the mount, the people of

Israel observed that Moses' face shone so, that he was obliged to have

a veil put upon his face. Now the shining of Moses' face, was a proof

to the people, that Moses had been conversing with God. And Moses told

the people, "That the Lord would raise up unto them a prophet like

unto him, whom the people were to hear." God the Father, in order to

give his Son (considering him as man) a testimony that he was a

prophet, was pleased not only to let his face glitter or shine; but to

show that he was a prophet far superior to Moses, he was pleased to

let his garment be white and glittering, and "his countenance (as we

are told by another Evangelist) did shine as the sun." What change was

here! What a sight! Methinks I see Peter, James, and John surprised;

and, indeed, well might the Evangelist, considering what happened,

usher in the following part of the story with the word Behold;

"Behold, there talked with him two men, Moses and Elias:" And in the

31st verse, you have an account of their dress, "They appeared in

glory;" and of their discourse, "They spake of his decease which he

should accomplish at Jerusalem."

"Behold, two men, which were Moses and Elias;" these were two very

proper persons to come upon this embassy to the Son of God. Moses was

the great lawgiver, Elias was the great restorer of the law: The body

of Moses was hidden and never found, Elias' body was translated

immediately, and carried up in a fiery chariot to heaven: And it may

be that this was done particularly, because these two were hereafter

to have the honor of waiting upon the Son of God. "They appeared in

glory;" that is, their bodies were not in that glorious habit, in

which the bodies of believers are to be at the morning of the

resurrection. Christ was, as it were, now fitting in his royal robes;

and as it is usual for ambassadors, when they are to be admitted into

the king's presence, on bringing a message from one king to another,

to appear in all their grandeur, to make the message more solemn; so

here, these heavenly messengers being to wait upon the Lord Jesus

Christ, are invested as with royal dignity, they appeared in glory,

and "they spake of his decease which he should accomplish at

Jerusalem," they came to tell the Redeemer of his sufferings, and of

the place of his sufferings, and to acquaint him, that his sufferings,

however great, however bitter, were to be accomplished; that there was

o be an end put to them, as our Lord himself speaks, "The things

concerning me are to have an end." What other particulars they spoke

to our Lord, we are not told. But what effect this had upon the

disciples, you may learn from the 32nd verse, "Peter, and they that

were with him, were heavy with sleep."

We are not to suppose, that Peter, James and John, were now asleep in

a literal sense; no, if we compare this, with another passage of holy

writ, I mean the account given us of Daniel's being impressed and

overcome, when he saw the angel of the Lord, you will find that this

sleep implies what we call a swoon. They were overcome with the sight

of the glory of Christ's garments, the glittering of his body, and the

glory in Moses and Elias appeared: these quite overcame them, sunk

them down, and, like the Queen of Sheba, when she saw Solomon's glory,

they had no life in them. But they recovered themselves: "when they

were awake," that is, when they had recovered their strength, when God

had put strength into them, as the angel put strength into Daniel,

"they saw his glory, and the two men that stood with him." And how do

you think they gazed upon Christ? How may we suppose they fixed their

eyes upon Moses and Elias? Peter, who was always the first speaker,

out of the abundance of his heart, spoke upon this occasion. Verse 33,

"And it came to pass as they departed from him, Peter said unto Jesus,

Master, it is good for us to be here; and let us make three

tabernacles, one for thee, and one for Moses, and one for Elias, not

knowing what he said." Peter, when he had drank a little of Christ's

new wine, speaks like a person intoxicated; he was overpowered with

the brightness of the manifestation. "Let us make three tabernacles,

one for thee, and one for Moses, and one for Elias." It is well added,

"not knowing what he said." That he should cry out, "Master, it is

good for us to be here," in such good company, and in so glorious a

condition, is no wonder; which of us all would not have been apt to

have done the same? But to talk of building tabernacles, and one for

Christ, and one for Moses, and one for Elias, was saying something for

which Peter himself must stand reproved. Surely, Peter, thou wast not

quite awake! Thou talkest like one I a dream: If thy Lord had taken

thee at thy word, what a poor tabernacle wouldst thou have had, in

comparison of that house not made with hands, eternal in the heavens,

in which thou hast long since dwelt, now the earthly house of the

tabernacle of thy body is dissolved? What! Build tabernacles below,

and have the crown, before thou hast borne the cross? O Peter, Peter!

"Master, spare thyself," sticks too too closely to thee: And why so

selfish, Peter? Carest thou not for thy fellow disciples that are

below, who came not up with thee to the mount? Carest thou not for the

precious souls, that are as sheep having no shepherd, and must perish

for ever, unless thy Master descends from the mount to teach, and to

die for them? Wouldst thou thus eat thy spiritual morsels alone?

Besides, if thou art for building tabernacles, why must there be three

of them, one for Christ, and one for Moses, and one for Elias? Are

Christ and the prophets divided? Do they not sweetly harmonize and

agree in one? Did they not prophesy concerning the sufferings of thy

Lord, as well as of the glory that should follow? Alas, how unlike is

their conversation to thine? Moses and Elias came down to talk of

suffering, and thou are dreaming of building I know not what

tabernacles. Surely, Peter, thou art so high upon the mount, that thy

head runs giddy.

However, in the midst of these infirmities, there was something that

bespoke the honesty and integrity of his heart. Though he knew not

very well what he said, yet he was not so stupid as his pretended

successor at Rome. He does not fall down and worship these two

departed saints, neither do I hear him say to either , Ora prosobis;

he had not so learnt Christ; no, he applies himself directly to the

head, "he said unto Jesus, "Master, it is good for us to be here." And

though he was for building, yet he would not build without his

Master's leave. "Master, let us build," or, as St. Mark words it,

"wilt thou that we build three tabernacles, one for thee, and one for

Moses, and one for Elias?" I do not hear him add, and one for James,

and one for John, and one for Peter. No, he would willingly stay out

with them upon the mount, though it was in the cold and dark night, so

that Christ and his heavenly attendants were taken care of. The

sweetness of such a heavenly vision, would more than compensate for

any bodily suffering that might be the consequence of their longer

abode there: nay farther, he does not desire that either Christ, or

Moses, or Elias, should have any trouble in building; neither does he

say, let my curates, James and John, build, whilst I sit idle and lord

it over my brethren; but he says, "let us build;" he will work as

hard, if not harder than either of them, and desire to be

distinguished only by his activity, enduring hardness, and his zeal to

promote the welfare of their common Lord and Master.

Doubtless, Peter had read how the glory of the Lord filled the

tabernacle, and the temple of old; and now Jesus is transfigured, and

Moses and Elias appear in glory, he thinks it right that new

tabernacles shall be erected for them. Such a mixture of nature and

grace, of short-sightedness and infirmity, is there in the most ardent

and well-meant zeal of the very best of men, when nearest the throne

of grace, or even upon the mount with God. Perfection in any grace

must be looked for, or expected, only among the spirits of just men

made perfect in heaven. Those who talk of any such thing on earth,

like Peter, they know not what they say.

But how came Peter so readily to distinguish which was Moses, and

which was Elias? He seems to speak without the least hesitation, "Let

us build three tabernacles, one for thee, and one for Moses, and one

for Elias," as though he was very well acquainted with them, whereas

they had both been dead, long, long before Peter was born. Was there,

do you imagine, any thing distinguishing in their apparel? Or any

thing in their conversation that discovered them? Or rather, did he

not know them here on the mount, as we may from hence infer, that

departed saints do, and will know each other in heaven, even by

intuition and immediate revelation? But alas! how transient are our

views of heaven, during our sojourning here on earth: Verse 34,

"Whilst he thus spake," whilst Peter was talking of building

tabernacles, whilst he was saying, "it is good for us to be here,"

whilst he was dreaming that his mountain was s strong that it never

could be moved, "there came a cloud and overshadowed them." St.

Matthew observes, it was a bright cloud, not dark like that on mount

Sinai, but bright, because the gospel opens to us a far more bright

dispensation than that of the law. This overshadowed, and thereby not

only filled them with an holy awe, but also screened them, in some

measure, from the brightness of that glory with which they were now

surrounded, and which otherwise would have been insupportable. This

cloud was like the veil thrown on the face of Moses, and prepared them

for the voice which they were soon to hear coming out of it. I am not

much surprised at being informed by St. Matthew, that they feared as

they entered into the cloud, or by St. Mark that "they were sore

afraid." For since the fall, there is such a consciousness in us all

of deserved wrath, that we cannot help fearing when we enter into a

cloud, even though Jesus Christ himself be in the midst of it. Ah

Peter, where is thy talk of building tabernacles now? Is thy strong

mountain so quickly removed? What, come down so soon? why do we not

now hear thee saying, "It is good for us to be here?" Alas! he and his

fellow disciples are quite struck dumb; see how they tremble, and,

like Moses upon another occasion, exceedingly quake and fear. But how

quickly are those fears dispelled, how soon is the tumult of their

minds hushed and calmed, with that soul- reviving voice that came from

the excellent glory, verse 35, "This is my beloved Son, hear him."

St. Mark and St. Matthew add "in whom I am well pleased." The same

testimony that God the Father gave to the blessed Jesus at his

baptism, before he entered upon his temptation, is now repeated, in

order to strengthen and prepare him for his impending agony in the

garden. Probably, it was a small still though articulate voice,

attended neither with thunder nor lightning, nor the sound of a

trumpet, but, agreeable to the blessed news which it contained,

ushered in with tokens of unspeakable complacency and love. God the

Father, hereby gives Moses and Elias a solemn discharge, as though

they were sent from heaven on purpose to give up their commission to

their rightful Lord, and like the morning star, disappear when the Sun

of Righteousness himself arises to bring in a gospel day. "This is my

beloved Son, hear Him." But the emphasis upon the word this; this Son

of Man, this Jesus, whom you are shortly to see in a bloody sweat,

blindfolded, spit upon, buffeted, scourged, and at length hanging upon

a tree, I am not ashamed to own to be my Son, my only begotten Son,

who was with me before the heavens were made, or the foundations of

the earth were laid; my beloved Son, in whom I am well pleased, in

whom my soul delighteth, and whom I do by these presents, publicly

constitute and appoint to be the king, priest, and prophet of the

church. "Hear ye Him." No longer look to Moses or Elias, no longer

expect to be saved by the works of the law; but by the preaching and

application of the ever-blessed gospel. Hear ye him, so as to believe

on, love, serve, obey, and, if needs be, to die and lay down your very

lives for him. "Hear him;" hear what he hath to say, for he comes with

a commission from above. Hear his doctrine; hear him, so as to obey

him; hear him, so as to put in practice his precepts, and copy after

his good example.

In the 36thverse, we have the close of his heavenly feast; "When the

voice was past, Jesus was found alone; and they kept it close, and

told no man in those days, any of those things which they had seen."

If we compare this, with the account which the other Evangelists give

of our blessed Lord's transfiguration, you will find this was done by

Christ's order: Peter, James, and John, would otherwise have gone down

and told the whole world, that they had seen the Lord Christ upon the

mount of transfiguration; but our Lord ordered them to keep it silent.

Why so? If they had gone down from the mount, and told it to the other

disciples, it might have raised ill blood in the others; they might

have said, Why did our Master single our Peter, James, and John? Why

might not we have had the privilege of going up to the mount as well

as they? Had they said, that their Lord was transfigured, people would

not have believed them; they would have thought, that Peter, James,

and John were only enthusiasts; but if they kept it till after his

resurrection, and he had broken the gates of death, for them then to

say, that they saw him upon the mount transfigured, would corroborate

the evidence.

I have thus paraphrased the words for your better understanding the

account the Evangelist gives of our blessed Lord's transfiguration;

but I have not yet done; I have been speaking to your heads; the

practical part is yet to come. O that God may reach your hearts! And

though, according to order, I ought to begin with the practical

inferences that might be drawn from the first part; yet, I think it

best to show you, who are the people of God, especially you young

converts, that have honesty, but not much prudence, what instructions

our Lord would here have you to learn.

"When the voice was past, Jesus was found alone, and they kept it

close, and told no man in those days any of those things which they

had seen." There is nothing more common, when God vouchsafes

communications to a poor soul, than for the person that enjoys them,

to go and tell all that he has seen and felt, and often at improper

seasons and to improper persons. I remember that Mr. Henry observes,

"Joseph had more honesty than he had policy, or else he would never

have told his brethren of his dreams." Young Christians are too apt to

blunder thus: I am sure it is a fault of which I have been exceedingly

guilty, speaking of things, which, perhaps, had better been concealed;

which is a fault God's people are too apt to fall into. Though it is

good for those that have seen Christ, and that have felt his love, to

tell others what God hath done for their souls; yet, however you may

think of it now, when you come down from the mount, and know

yourselves a little, ye will find reason often to hold your tongue.

Young Christians are like children, to whom if you give a little money

in their pocket, they cannot be quiet till they have spent it upon

something or other: young Christians, when they get a little of God,

are ready to talk too much of it. They should therefore beware, and

know when to speak, and when to be silent.

But, my dear friends, did our Lord Jesus Christ take Peter, James, and

John into a mountain to pray? Are any of you fathers, mothers, masters

and mistresses of families? Learn then from hence to take your

children, your servants, and those that belong to you, from the world,

at certain times, and not only pray for them, but pray with them. If

Christ did thus, who had few wants of his own to be supplied, and

nothing to confess and lament over; if Christ was such a lover of

prayer, surely, you and I, who have so many wants to be supplied, so

many corruptions to mourn over; you and I should spend much time in

prayer. I do not say that you are to lock yourselves up in your

closets, and not mind your shops or farms, or worldly business; I only

say, that you should take care to husband all your time: and if you

are God's children, you will frequently retire from the world, and

seek a visit from your God.

Was the Lord Jesus transformed or transfigured, while he was praying?

Learn hence, to be much in spiritual prayer. The way to have the soul

transformed, changed into, and make like unto God, is frequently to

converse with God. We say, a man is as his company. Persons by

conversing together, frequently catch each others tempers: and if you

have a mind to imbibe the divine temper, pray much. And as Christ's

garments became white and glittering, so shall your souls get a little

of God's light to shine upon them.

Did Moses and Elias appear in glory? Are there any old saints here? I

doubt not but there are a considerable number. And are any of you

afraid of death? Do any of you carry about with you a body that weighs

down your immortal soul? I am sure a poor creature is preaching to

you, that every day drags a crazy load along. But come, believers,

come, ye children of God, come, ye aged decrepit saints, come and

trample upon that monster death. As thou goest over yonder

church-yard, do as I know an old excellent Christian in Maryland did;

go, sit upon the grave, and meditate on thine own dissolution. Thou

mayest, perhaps, have a natural fear of dying: the body and the soul

do not care to part without a little sympathy and a groan; but O look

yonder, loon up to heaven, see there thy Jesus, thy Redeemer, and

learn, that thy body is to be fashioned here-after like unto Christ's

most glorious body; that poor body which is not subject to gout and

gravel, and that thou canst scarce drag along; that poor body, which

hinders thee so much in the spiritual life, will ere long hinder thee

no more; it shall be put into the grave; but though it be sown in

corruption, it shall be raised in incorruption; though it is sown in

dishonor, it shall be raised again in glory. This consideration made

blessed Paul to cry out, "O death, where is thy sting! O grave, where

is thy victory!" Thy soul and body shall be united together again, and

thou shalt be "forever with the Lord." Those knees of thine, which

perhaps are hard by kneeling in prayer; that tongue of thine, which

hath sung hymns to Christ; those hands of thine, which have wrought

for God; those feet, which have ran to Christ's ordinances; shall all,

in the twinkling of an eye, be changed; and thou shalt be able to

stand under an exceeding and an eternal weight of glory. Come then, ye

believers in Christ, look beyond the grave; come, ye dear children of

God, and however weak and sickly ye are now, say, Blessed be God, I

shall soon have a body strong, full of vigor and of glory.

But as this speaks comfort to saints, it speaks terror to sinners, to

all persons that live and die out of Christ. It is the opinion of

Archbishop Usher, that as the bodies of the saints shall be glorified,

so the bodies of the damned shall be deformed. And if this be true,

alas! what a poor figure will the fine ladies cut, who die without a

Christ! What a poor figure will the fine gentleman cut in the morning

of the resurrection, that now dresses up his body, and at the same

time neglects to secure an interest in Christ and eternal happiness!

It is the opinion , likewise of Archbishop Usher, that damned souls

will lose all the good tempers they had here; so that though God gave

unregenerate people a constitutional meekness, good nature, and

courage, for the benefit of the commonwealth; yet, the use of those

blessings being over, and they having died without Christ, and it

being impossible there will be an appearance of good in hell, their

good tempers will be forever lost. If this be so, it is an awful

consideration; and I think persons who love their bodies, should also

hence take care to secure the welfare of their souls.

Did Peter know which was Moses and which Elias? Then I think, and God

be praised for it, it is plain from this and other passages of

scripture, that we shall know one another when we come to heaven.

Dives knew Lazarus: "Father Abraham, send Lazarus:" And we are told,

"he saw Lazarus sitting in Abraham's bosom." Adam knew his wife Eve;

though cast into a deep sleep when God made her out of his rib, yes,

by a kind of intuition he says, "This is bone of my bone, and flesh of

my flesh." And it is on this account, that the Apostle, speaking to

the Philippians, says, "Ye are my joy and crown of rejoicing, in the

day of the Lord." What comfort will this be to a spiritual father!

Says one, Here is the man, O Lord Jesus, that brought my soul to taste

of thy love; says another, This is the man, that at such a time, and

with such words, struck my heart: thou, O Lord knowest it. Then the

spiritual father will rejoice over his children. You that have met and

have prayed together, sighted and sympathized together, and told your

temptations to one another, shall be forever with the Lord and with

each other. There we shall see Abraham, Isaac, and Jacob sitting, with

all the redeemed company; and we shall know the names of every one

mentioned in the book of God. O blessed prospect! O blessed time! Who

that thinks of this, of seeing the Lamb sitting upon the throne, with

all God's people about him, but must desire to go to heaven, and be

forever, forever with the Lord. And if there is such comfort for

believers to know one another in heaven, with what comfort may any of

you, that have lost fathers, mothers, or friends, think of them: we

are parted for a little while, but we shall see them again. My father

died in Christ, my mother died in the Lord, my husband, my wife, was a

follower of Jesus; I shall see them, though not now; I shall go to

them, but they shall not return to me! This may keep you from

sorrowing as persons without hope; and keep you from being so cruel,

as to wish them to come down to this evil world.

But O what a dreadful consideration is this for damned souls! I

believe, that as glorified spirits will know one another, so will

damned souls know one another too. And as the company of the blessed

increases the happiness of heaven, so the company of the damned will

increase their torments. What made Dives to put up that petition? "I

have five brethren; send somebody to my father's house to testify unto

them, lest they also come into this place of torment." One would

imagine at first reading, that hell had made Dives charitable, and

that though he was ill natured on earth, yet he had acquired some good

nature in hell. No, no, there is not a spark of good nature in the

place of torment. But Dives knew, if his five brethren came there,

they might say, We may thank you, next to an evil heart, for coming

hither; you made us drink healths, till we were drunk; you taught us

to game, to curse, to swear, &c. He knew very well, that his five

brethren being brought to hell by his example, hell would be heated

five times hotter to torment his soul. One will cry out, Cursed be the

day that ever I was companions with such an one in sin; cursed be the

day that ever we hearkened to one another's advice, and were allured

by each others example to sin against God!

But did a cloud overshadow Peter, James, and John? Were heavenly and

divine visits here but short? Then wonder not, ye people of God, if ye

are upon the mount one hour, and down in the valley of the shadow of

death the next. There is nothing in the world more common, after you

have been in a good frame, than for a cloud to overshadow you. We

generally say, "It is good to be here," and often make a Christ of our

graces; and therefore the Lord sends a cloud to overshadow us. But

never fear; God shall speak to you out of the cloud; God will reveal

himself to you; this cloud shall soon be gone; ere long we shall be in

heaven, and in that glory where no cloud can possibly reach us.

I can now only mention one thing more, and that is, Did the Father

say, "This is my beloved Son, hear him?" then let every one of our

hearts echo to this testimony give of Christ, "This is my beloved

Savior." Did God so love the world, as to send his only begotten Son,

his well beloved Son to preach to us? Then, my dear friends, hear Him.

What God said seventeen hundred years ago, immediately by a voice from

heaven, concerning his Son upon the mount, that same thing God says to

you immediately by his word, "Hear him." If ye never heard him before,

hear him now. Hear him so as to take him to be your prophet, priest,

and your king; hear him, so as to take him to be your God and your

all. Hear him today, ye youth, while it is called today; hear him now,

lest God should cut you off before you have another invitation to hear

him; hear him while he cries, "Come unto me;" hear him while he opens

his hand and his heart; hear him while he knocks at the door of your

souls, lest you should hear him saying, "Depart, depart, ye cursed,

into everlasting fire, prepared for the devil and his angels." Hear

him, ye old and gray-headed, hear him, ye that have one foot in the

grave; hear him, I say; and if ye are dull of hearing, beg of God to

open the ears of your hearts, and your blind eyes; beg of God that you

may have an enlarged and a believing heart, and that ye may know what

the Lord God saith concerning you. God will resent it, he will avenge

himself on his adversaries, if you do not hear a blessed Savior. He is

God's son, he is God's beloved son; he came upon a great errand, even

to shed his precious blood for sinners; he came to cleanse you from

all sin, and to save you with an everlasting salvation. Ye who have

heard him, hear him again; still go on, believe in and obey him, and

by-and-by you shall hear him saying, "Come, ye blessed of my Father,

receive the kingdom prepared for you from the foundation of the

world." May God grant it to you all, for the Lord Jesus Christ's sake.

Amen, and Amen.

The Care of the Soul Urged as the One Thing Needful

Luke 10:42 -- "But one thing is needful."

It was the amiable character of our blessed Redeemer, that "he went

about doing good," this great motive, which animated all his actions,

brought him to the house of his friend Lazarus, at Bethany, and

directed his behavior there. Though it was a season of recess from

public labor, our Lord brought the sentiments and the pious cares of a

preacher of righteousness into the parlor of a friend; and there his

doctrine dropped as the rain, and distilled as the dew, as the little

happy circle that were then surrounding him. Mary, the sister of

Lazarus, with great delight made one amongst them; she seated herself

at the feet of Jesus, in the posture of an humble disciple; and we

have a great deal of reason to believe, that Martha, his other sister,

would gladly have been with her there; but domestic cares pressed hard

upon her, and "she was cumbered with much serving," being, perhaps,

too solicitous to prepare a sumptuous entertainment for her heavenly

master and the train that attended him. Happy are they, who in a crowd

of business do not lose something of the spirituality of their minds,

and of the composure and sweetness of their tempers. This good woman

comes to our Lord with too impatient a complaint; insinuating some

little reflection, not only on Mary, but on himself too. "Lord, dost

thou not care that my sister hath left me to serve alone? Bid her,

therefore, that she help me." Our Lord, willing to take all

opportunities of suggesting useful thoughts, answers her in these

words, of which the text is a part, "Martha, Martha, thou art careful

and troubled about many things, but one thing is needful; and Mary,

has chosen that good part, which shall not be taken away from her."

Alas, Martha! The concerns of the soul are of so much greater

importance than those of the body, that I cannot blame your sister on

this occasion: I rather recommend her to your imitation, and caution

you, and all my other friends, to be much on your guard, that in the

midst of your worldly cares, you do not lose sight of what much better

deserves your attention.

I shall consider these words, "One thing is needful," as a kind of

aphorism, or wise and weighty sentence, which dropped from the mouth

of our blessed Redeemer, and is evidently worthy of our most serious

regard. I shall,

I. Consider what we are to understand by "The one thing" here spoken

of.

II. Show you what is intended, when it is said to be the one thing

needful.

III. I will show how justly it may be so represented, or prove that it

is, indeed, the one thing needful. And then conclude with some

reflections.

My friends, the words which are now before us, are to this day, as

true, as they were seventeen hundred years ago. Set your hearts to

attend to them. O that you may, by divine grace, be awakened to hear

them with a due regard, and be so impressed with the plain and serious

things which are now to be spoken, as you probably would, if I were

speaking by your dying beds, and you had the near and lively view of

eternity!

First, I am to consider, what we are to understand by the "one thing

needful."

Now in a few words, it is the "Care of the soul," opposed, as you see

in the text, to the care, the excessive care of the body; to which

Martha was gently admonished by our Lord. This is a general answer,

and it comprehends a variety of important particulars, which is the

business of our ministry often to open to you at large: The care of

the soul, implies a readiness to hear the words of Christ, to seat

ourselves with Mary at his feet, and to receive both the law and the

gospel from his mouth. It supposes, that we learn from this divine

teacher the worth of our souls, their danger, and their remedy; and

that we become above all things solicitous about their salvation.

That, heartily repenting of all our sins, and cordially believing the

everlasting gospel, we receive the Lord Jesus Christ for righteousness

and life, resting our souls on the value of his atonement, and the

efficacy of his grace. It imports, the sincere dedication of ourselves

to the service of God, and a faithful adherence to it, notwithstanding

all oppositions arising from inward corruptions, or outward

temptations; and a resolute perseverance in the way of gospel

dependence, 'till we receive the end of our faith in our complete

salvation. This is the "one thing needful," represented indeed in

various scriptures by various names. Sometimes it is called

"Regeneration," or "the new creature," because it is the blessed work

of God's efficacious grace. Sometimes the "Fear of God," and sometimes

"his love, and the keeping his commandments;" and very frequently in

the new testament it is called "faith," or "receiving Christ, and

believing on him," which therefore is represented as the "great work

of God," John 6:20 the great thing which God in his glorious gospel

requires, as well as by his spirit produces in us: each of these, if

rightly understood and explained, comprehends all that I have said on

this head. On the whole, we may say, that, as the body is one, though

it has many members, and the soul is one, though it has many

faculties, so in the present case, this real vital religion is "one

thing," one sacred principle of divine life, bringing us to attend to

the care of our souls, as of our greatest treasure. It is one thing,

notwithstanding all the variety of views in which it may be

considered, and of characters under which it may be described. I

proceed,

Secondly, To consider what may be intended in the representation which

is here made of it, as the "one thing needful."

Now I think it naturally includes these three particulars: it is a

matter of universal concern; of the highest importance; and of so

comprehensive a nature, that every thing which is truly worthy of our

regard, may be considered as included in, or subservient to it. Let me

a little illustrate each of these particulars.

1. The care of the soul may be called the "one thing needful," as it

is matter of universal concern.

Our Lord, you see, speaks of it as needful in the general. He says

not, for this or that particular person; or for those of such an age,

station, or circumstance in life, but needful for all. And indeed,

when discoursing on such a subject, one might properly introduce it

with those solemn words of the psalmist, "Give ear, all ye people,

hear, all ye inhabitants of the earth, both high and low, rich and

poor, together," Psalm 49:1, 2. For it is the concern of all, from the

king that sits upon the throne, to the servant that grindeth at the

mill, or the beggar that lieth upon the dunghill. It is needful for us

that are ministers, for our own salvation is concerned: and woe,

insupportable woe will be to our souls, if we think it enough to

recommend it to others, and to talk of it in a warm, or an awful

manner, in public assemblies, or in our private converse, while it

does not penetrate our hearts, as our own greatest care. Our case will

then be like that of the Israelitish lord in Samaria, 2 Kings 7:2, who

was employed to distribute the corn when the siege was raised; though

we see it with our eyes, and dispense it with our hands, we shall

ourselves die miserably, without tasting the blessings we impart. It

is needful to all you that are our hearers, without the exception of

one single person. It is needful to you that are rich, though it may

on some accounts be peculiarly difficult for you, even as difficult,

comparatively speaking, as for a "Camel to go through the eye of a

needle," Mat. 19:24, yet if it be neglected, you are poor in the midst

of all your wealth, and miserable in all your abundance; a wretch

starving for hunger, in a magnificent palace and a rich dress, would

be less the object of compassion than you. It is needful for you that

are poor; though you are distressed with so many anxious cares, "what

you shall eat, and what you shall drink, and wherewithal you shall be

clothed." Matt. 6:31. The nature that makes you capable of such

anxieties as these, argues your much greater concern in the "bread

which endures to eternal life," John 6:27, than in that by which this

mortal body must be supported. It is needful for you that are advanced

in years; though your strength be impaired so that the "grasshopper is

a burthen," Eccl. 12:5, and though you have by your long continuance

in sin, rendered this great work so hard, that were it less important,

one would in pity let you alone without reminding you of it; yes, late

as it is, it must be done, or your hoary heads will be brought down to

the grave with wrath, and sink under a curse aggravated by every year

and by every day of your lives. It is needful to you that are young,

though solicited by so many gay vanities, to neglect it, though it may

be represented as an unseasonable care at present, yet I repeat it, it

is needful to you; immediately needful, unless you who walk so

frequently over the dust of your brethren and companions, that died in

the bloom and vigor of their days, have made some secret covenant with

the grave for yourselves, and found out some wonderful method,

hitherto unknown, or securing this precarious life, and of answering

for days and months to come, while others cannot answer for one single

moment.

2. The care of the soul is "a matter of the highest importance;"

beyond any thing which can be brought into comparison with it.

As Solomon says of wisdom, that "it is more precious than rubies, and

that all things which can be desired are not to be compared with her,"

Prov. 3:15. So I may properly say of this great and most important

branch of wisdom; whatever can be laid in the balance wit it, will be

found altogether lighter than vanity. This is strongly implied when it

is said in the text, "one thing is needful;" one thing, and one thing

alone is so. Just as the blessed God is said to be "only wise," 1 Tim.

1:17, and "only holy," Rev. 15:4. Because the wisdom and holiness of

angels and men is as nothing, when compared with his. What seems most

great and most important in life, what kings and senates, what the

wisest and greatest of this world are employing their time, their

councils, their pens, their labors upon, are trifles, when compared

with this one thing. A man may subsist, he may in some considerable

measure be happy, without learning, without riches, without titles,

without health, without liberty, without friends, nay, though "the

life be more than meat, and the body than raiment," Matt. 6:25, yet

may he be happy, unspeakably happy, without the body itself. But he

cannot be so, in the neglect of the one thing needful. I must

therefore bespeak your regard to it in the words of Moses, "it is not

a light thing, but it is your life," Deut. 32:47.

3. The care of the soul is of so comprehensive a nature, that "every

thing truly worthy of our regard may be considered as included in it,

or subservient to it.

As David observes, that "the commandment of God is exceeding broad,"

Psalm 119:96, so we may say of this one thing needful; or as Solomon

very justly and emphatically expresses it, "to fear God and to keep

his commandments is the whole duty of man," Eccl. 12:13. His whole

duty, and his whole interest; and every thing which is wise and

rational does in its proper place and connection make a part of it. We

should judge very ill concerning the nature of this care, if we

imagined, that it consisted merely in acts of devotion, or religious

contemplation; it comprehends all the lovely and harmonious band of

social and human virtues. It requires a care of society, a care of our

bodies, and of our temporal concerns; but then all is to be regulated,

directed, and animated by proper regards to God, Christ, and

immortality. Our food and our rest, our trades and our labors, are to

be attended to, and all the offices of humanity performed in obedience

to the will of God, for the glory of Christ, and in a view of

improving the mind in a growing meekness for a state of complete

perfection. Name anything which has not reference at all to his, and

you name a worthless trifle, however it may be gilded to allure the

eye, or however it may be sweetened to gratify the taste. Name a

thing, which, instead of thus improving the soul, has a tendency to

debase and pollute, to enslave and endanger it, and you name what is

most unprofitable and mischievous, be the wages of iniquity ever so

great; most foul and deformed, be it in the eyes of men ever so

honorable, or in their customs ever so fashionable. Thus I have

endeavored to show you what we may suppose implied in the expression

of "one thing being needful." I am now,

Thirdly, To show you with how much propriety the care of the soul may

be represented under this character, as the one thing needful, or as a

matter of universal and most serious concern, to which every thing

else is to be considered as subservient, if at all worthy of our care

and pursuit.

There let me appeal to the sentiments of those who must be allowed

most capable of judging, and to the evident reason of the case itself,

as it must appear to every unprejudiced mind.

1. Let me argue "from the opinions of those who must be allowed most

capable of judging in such an affair," and we shall quickly see that

the care of the soul appears to them, the one thing needful.

Is the judgment of the blessed God "according to truth," how evidently

and how solemnly is that judgment declared? I will not say merely in

this or the other particular passage of his word, but in the whole

series of his revelations to the children of men, and the whole tenor

of his addresses to them. Is not this the language of all, from the

early days of Job and Moses to the conclusion of the canon of

scripture. Job 28:21, 23, 28, "If wisdom be hid from the eyes of all

the living, surely God understandeth the way thereof, he knoweth the

place thereof;" and if he does, it is plainly pointed out, for "unto

man he still saith, behold, the fear of the Lord, that is wisdom, and

to depart from evil, that is understanding." By Moses he declared to

the Israelites, that "to do the commandments of the Lord would be

their wisdom and their understanding in the sight of the nations, who

should hear his statutes, and say, surely this is a wise and an

understanding people," Deut. 4:6. When he had raised up one man on the

throne of Israel, with the character of the wisest that ever lived

upon the face of the earth, he chose to make him eminently a teacher

of this great truth. And though now all that he spoke on the curious

and less concerning subjects of natural philosophy is lost, "though he

spoke of trees from the cedar to the hyssop, and of beasts, and of

fowls, and of creeping things, and of fishes," 1 Kings 4:33, that

saying is preserved in which he testifies, that "the fear of the Lord

is the beginning of wisdom," Prov. 1:7, 9, 10, and those Proverbs, in

almost every line of which, they who neglect God and their own souls,

are spoken of as fools, as if that were the most proper signification

of the word, while the religious alone are honored with the title of

wise. But in this respect, as attesting this truth in the name of God

and in his own, "a greater than Solomon is here."

For if we inquire what it was that our Lord Jesus Christ judged to be

the one thing needful, the words of the text contain as full an answer

as can be imagined; and the sense of them is repeated in a very lively

and emphatical manner, in that remarkable passage wherein our Lord not

only declares his own judgment, but seems to appeal to the conscience

of all, as obliged by their own secret convictions to subscribe to the

truth of it. "What is a man profited, is he gain the whole world, and

lost his own soul; or what shall a man give in exchange for his soul?"

Matt. 16:26. If it were once lost, what would he not be willing to

give to redeem it? But it depends not on the words of Christ alone.

Let his actions, his sufferings, his blood, his death, speak what a

value he set on the souls of men. Is it to be imagined, that he would

have relinquished heaven, have dwelt upon earth, have labored by night

and by day, and at last have expired on the cross, for a matter of

light importance? Or can we think that he, in whom "dwell all the

treasures of wisdom and knowledge, and all the fullness of the Godhead

bodily," Coloss. 2:3, 9, was mistaken in judgment so deliberately

formed, and so solemnly declared?

If after this, there were room to mention human judgment and

testimonies, how easy would it be to produce a cloud of witnesses in

such a cause, and to show that the wisest and best of men in all ages

of the world have agreed in this point, that amidst all the

diversities of opinion and profession, which succeeding generations

have produced, this has been the unanimous judgment, this the common

and most solicitous care of those whose characters are most truly

valuable, to secure the salvation of their own souls, and to promote

the salvation of others.

And let me beseech you seriously to reflect, what are the characters

of those who have taken the liberty, most boldly and freely to declare

their judgment on the contrary side? The number of such is

comparatively few; and when you compare what you have observed of

their temper and conduct, I will not say with what you read of holy

men of old, but with what you have yourselves seen in the faithful,

active, and zealous servants of Christ, in these latter ages, with

whom you have conversed; do you on the whole find, that the rejecters

and deriders of the gospel, are in other respects so much more prudent

and judicious, so much wiser for themselves, and for others, that are

influenced by them, as that you can be in reason obliged to pay any

great deference to the authority of a few such names as these, in

opposition to those to whom they are here opposed?

But you will say, and you will say it too truly, Though but a few may

venture in words to declare for the neglect of the soul and its

eternal interest, that the greater part of mankind do it in their

actions. But are the greater part of mankind so wise, and so good, as

implicitly to be followed in matters of the highest importance? And do

not multitudes of these declare themselves on the other side, in their

most serious moments? When the intoxications of worldly business and

pleasures are over, and some languishing sickness forces men to

solitude and retirement; what have you generally observed to be the

affect of such a circumstance? Have they not then declared themselves

convinced of the truth we are now laboring to establish? Nay, do we

not sometimes see, that a distemper which seizes the mind with

violence, yet does not utterly destroy its reasoning faculties, fixes

this conviction on the soul in a few hours, nay, sometimes in a few

moments? Have you never seen a gay, thoughtless creature, surprised in

the giddy round of pleasures and amusements, and presently brought not

only to seriousness, but terror and trembling, by the near views of

death? Have you never seen the man of business and care interrupted,

like the rich fool in the parable, in the midst of his schemes for the

present world? And have you not heard one and the other of them owning

the vanity of those pleasures and cares, which but a few days ago were

every thing to them? Confessing that religion was the one thing

needful, and recommending it to others with an earnestness, as if they

hoped thereby to atone for their own former neglect? We that are

ministers, frequently are witnesses to such things as these, and I

believe few of our hearers are entire strangers to them.

Once more, what if to the testimony of the dying, we could add that of

the dead? What if God were to turn aside the veil between us and the

invisible world, and permit the most careless sinner in the assembly

to converse for a few moments with the inhabitants of it? If you were

to apply yourself to a happy Spirit, that trod the most thorny road to

paradise, or passed through the most fiery trial, and to ask him, "was

it worth your while to labor so much, and to endure so much for what

you now possess?" Surely if the blessed in heaven were capable of

indignation, it would move them to hear that it should be made a

question. And, on the other hand, if you could inquire of one

tormented in that flame below, though he might once be "clothed in

purple and fine linen, and fare sumptuously every day," Luke 16:19. If

you could ask him, "whether his former enjoyments were an equivalent

for his present sufferings and despair?" What answer do you suppose he

would return? Perhaps an answer of so much horror and rage, as you

would not be able so much as to endure. Or if the malignity of his

nature should prevent him from returning any answer at all, surely

there would be a language even in that silence, a language in the

darkness, and flames, and groans of that infernal prison, which would

speak to your very soul what the word of God is with equal certainty,

though less forcible conviction, speaking to your ear, that "one thing

is needful." You see it is so in the judgment of God the Father, and

the Lord Jesus Christ, of the wisest and best of men, of many, who

seemed to judge most differently of it, when they come to more

deliberate and serious thought, and not only of the dying, but of the

dead too, of those who have experimentally known both worlds, and most

surely know what is to be preferred. But I will not rest the whole

argument here; therefore,

2. I appeal to the evident reason of the case itself, as it must

appear to every unprejudiced mind, that the care of the soul is indeed

the one thing needful.

I still consider myself as speaking not to atheists, or to deists, but

to those who not only believe the existence and providence of God, and

a future state of happiness and misery, but likewise who credit the

truth of the Christian revelation, as many undoubtedly do, who live in

a fatal neglect of God, and their own souls. Now on these principles,

a little reflection may be sufficient to convince you, that it is

needful to the present repose of your own mind; needful, if ever you

would secure eternal happiness, and avoid eternal misery, which will

be aggravated, rather than alleviated by all your present enjoyments.

1. The care of the soul is the one thing needful, because, "without it

you cannot secure the peace of your own mind, nor avoid the

upbraidings of your conscience."

That noble faculty is indeed the vicegerent of God in the soul. It is

sensible of the dignity and worth of an immortal spirit, and will

sometimes cry out of the violence that is offered to it, and cry so

loud, as to compel the sinner to hear, whether he will or not. Do you

not sometimes find it yourselves? When you labor most to forget the

concerns of your soul, do they not sometimes force themselves on your

remembrance? You are afraid of the reflections of your own mind, but

with all your artifice and all your resolution can you entirely avoid

them? Does not conscience follow you to your beds, even if denied the

opportunity of meeting you in your closets, and, though with an

unwelcome voice, there warn you, "that your soul is neglected, and

will quickly be lost." Does it not follow you to your shops and your

fields, when you are busiest there? Nay, I will add, does it not

sometimes follow you to the feast, to the club, to the dance, and

perhaps, amidst all resistance, to the theater too? Does, it not

sometimes mingle your sweetest draughts with wormwood, and your gayest

scenes with horror? So that you are like a tradesman, who, suspecting

his affairs to be in a bad posture, lays by his books and his papers,

yet sometimes they will come accidentally in his way. He hardly dares

to look abroad for fear of meeting a creditor or an arrest: and if he

labors to forget his cares and his dangers, in a course of luxury at

home, the remembrance is sometimes awakened, and the alarm increased,

by those very extravagancies in which he is attempting to lose it.

Such probably is the case of your minds, and it is a very painful

state; and while things are thus within, external circumstances can no

more make you happy, than a fine dress could relieve you under a

violent fit of the stone. Whereas, if this great affair were secured,

you might delight in reflection, as much as you now dread it; and

conscience, of your bitterest enemy, would become a delightful friend,

and the testimony of it your greatest rejoicing.

2. The care of the soul is the one thing needful, "because without

this your eternal happiness will be lost."

A crown of everlasting glory is not surely such a trifle as to be

thrown away on a careless creature, that will not in good earnest

pursue it. God doth not ordinarily deal thus, even with the bounties

of his common providence, which are comparatively of little value. As

to these, the hand of the diligent generally makes rich, and he would

be thought distracted, rather than prudent, who should expect to get

an estate merely by wishing for it, or without some resolute and

continued application to a proper course of action for that purpose.

Now, that we may not foolishly dream of obtaining heaven, in the midst

of a course of indolence and sloth; we are expressly told in the word

of God, that "the kingdom of heaven suffers violence, and the violent

take it by force," Matt. 11:12, and are therefore exhorted to

"strive," with the greatest intenseness, and eagerness of mind, as the

word properly signifies, "to enter in at the strait gate," for this

great and important reason, "because many shall another day seek to

enter in, and shall not be able," Luke 13:24. Nay, when our Lord makes

the most gracious promises to the humble petitioner, he does it in

such a manner as to exclude the hopes of those who are careless and

indifferent. "Ask, and it shall be given you; seek, and you shall

find; knock, and it shall be opened unto you, Matt. 7:7. If,

therefore, you do not ask, seek, and knock, the door of mercy will not

be opened, and eternal happiness will be lost. Not that heaven is to

be obtained by our own good works: no, no; for having done all, we

must account ourselves unprofitable servants.

And surely if I could say no more as to the fatal consequences of your

neglect, than this, that eternal happiness will be lost, I should say

enough to impress every mind, that considers what eternity means. To

fall into a state of everlasting forgetfulness, might indeed appear a

refuge to a mind filled with the apprehension of future misery. But O

how dreadful a refuge is it! Surely it is such a refuge, as a vast

precipice, (from which a man falling would be dashed to pieces in a

moment) might appear to a person, pursued by the officers of justice,

that he might be brought out to a painful and lingering execution. If

an extravagant youth would have reason to look round with anguish, on

some fair and ample paternal inheritance, which he had sold or

forfeited merely for the riot of a few days: how much more melancholy

would it be for a rational mind to think that its eternal happiness is

lost for any earthly consideration whatever? Tormenting thought! "Had

I attended to that one thing which I have neglected, I might have

been, through the grace of God in Christ Jesus, great and happy beyond

expression, beyond conception: not merely for the little span of ten

thousand thousand ages, for ever. A line reaching even to the remotest

star would not have been able to contain the number of ages, nor would

millions of years have been sufficient to figure them down; this is

eternity, but I have lost it, and am now on the verge of being. This

lamp, which might have outlasted those of the firmament, will

presently be extinguished, and I blotted out from amongst the works of

God, and cut off from all the bounties of his hand." Would not this be

a very miserable case, if this were all? And would it not be

sufficient to prove this to be the better part, which, as our Lord

observes, can "never be taken away?" But God forbid that we should be

so unfaithful to him, and to the souls of men, as to rest in such a

representation alone. I therefore add once more,

3. The care of the soul is the one thing needful, because "without it,

you cannot avoid a state of eternal misery, which will be aggravated,

rather than alleviated by all your present enjoyments."

Nothing can be more evident from the word of the God of truth. It

there plainly appears to be a determined case, which leaves no room

for a more favorable conjecture or hope. "The wicked shall be turned

into hell, even all the nations that forget God," Psalm 9:17. "They

shall go away into everlasting punishment, Matt. 25:46, into a state

where they shall in vain seek death, and death shall flee from them.

Oh! brethren, it is a certain, but an awful truth, that your souls

will be thinking and immortal beings, even in spite of themselves.

They may indeed torment, but they cannot destroy themselves. They can

no more suspend their power of thought and perception, than a mirror

its property of reflecting rays that fall off its surface. Do you

suspect the contrary? Make the trial immediately. Command your minds

to create from thinking but for one quarter of an hour, or for half

that time, and exclude every idea and every reflection. Can you

succeed in that attempt? Or rather, does not thought press in with a

more sensible violence on that resistance; as an anxious desire to

sleep, makes us so much the more wakeful. Thus will thought follow you

beyond the grave, thus will it, as an unwelcome guest, force itself

upon you, when it can serve only to perplex and distress the mind. It

will for ever upbraid you, that notwithstanding all the kind

expostulations of God and man, notwithstanding all the keen

remonstrances of conscience, and the pleadings of the blood of Christ,

you have gone on in your folly, till heaven is lost, and damnation

incurred; and all, for what for a shadow and a dream?

Oh think not, sinners, that the remembrance of your past pleasures,

and of your success in your other cares, whilst that of the one thing

needful was forgotten, think not that this will ease you minds. It

will rather torment them the more. "Son, remember that thou in thy

life-time receivedst thy good things." Bitter remembrance! Well might

the heathen poets represent the unhappy spirits in the shades below,

as eagerly catching at the water of forgetfulness, yet unable to reach

it. Your present comforts will only serve to give you a livelier sense

of your misery, as having tasted such degrees of enjoyment; and to

inflame the reckoning, as you have misimproved those talents lodged in

your hands for better purposes. Surely, if these things were believed,

and seriously considered, the sinner would have no more heart to

rejoice in his present prosperity, than a man would have to amuse

himself with the curiosities of a fine garden, through which he was

led to be broken upon the rack.

But I will enlarge no farther on these things. Would to God that the

unaccountable stupidity of men's minds, and their fatal attachment to

the pleasures and cares of the present life, did not make it necessary

to insist on them so frequently and so copiously!

I now proceed to the reflections which naturally arise from hence, and

shall only mention two.

1. How much reason have we to lament the follow of mankind in

neglecting the one thing needful.

If religion be indeed the truest wisdom, then surely we have the

justest reason to say with Solomon, "the folly and madness is in men's

hearts," Eccl. 9:3. Is it the one thing needful? Look on the conduct

of the generality of mankind, and you would imagine they thought it

the one thing needless: the vainest dream, and the idlest amusement of

the mind. God is admonishing them by ordinances, and providences,

sometimes by such as are most awful, to lay it to heart;" he speaks

once, yea twice, (yes a multitude of times) but man regards not, Job

33:14. They profess perhaps to believe all that I have been saying,

but act as if the contrary were self- evident; they will risk their

fouls and eternity for a thing of nought, for that, for the sake of

which they would not risk so much as a hand, or a finger, or a joint,

no, nor perhaps a toy that adorns it. Surely this is the wonder of

angels, and perhaps of devils too, unless the observation of so many

ages may have rendered it familiar to both. And can we, my Christian

brethren, behold such a scene with indifference? If some epidemical

madness had seized our country, or the places where we live, so that

as we went from one place to another, we every where met with

lunatics, and saw amongst the rest, some perhaps of the finest genius,

in the most eminent stations in life, amusing themselves with others;

surely were we ever so secure from the danger of infection or assault,

the fight would cut us to the heart. A good-natured man would hardly

be able to go abroad, or even be desirous to live, if it must be

amongst so many sad spectacles. Yet these poor creatures might,

notwithstanding this, be the children of God, and the higher their

frenzy rose, the nearer might their complete happiness be. But alas!

the greater part of mankind are seized with a worse kind of madness,

in which they are ruining their souls; and can we behold it with

indifference? The Lord awaken our compassion, our prayers, and our

endeavors, in dependence on divine grace, that we may be instrumental

in bringing them to their mind, and making them wise indeed, that is,

wise to salvation!

2. How necessary is it that we should seriously inquire, how this one

thing needful is regarded by us!

Let me entreat you to remember your own concern in it, and inquire --

Have I thought seriously of it? Have I seen the importance of it? Ha

it lain with a due and abiding weight on my mind? Has it brought me to

Christ, that I might lay the stress of these great eternal interests

on him? And am I acting in the main of my life, as one that has these

convictions? Am I willing, in fact, to give up other things, my

interests, my pleasures, my passions to this? Am I conversing with God

and with man, as one that believes these things; as one that has

deliberately chosen the better part, and is determined to abide by

that choice?

Observe the answer which conscience returns to these inquiries, and

you will know your own part in that more particular application, with

which I shall conclude.

1. Let me address those that are entirely unconcerned about the one

thing needful.

Brethren, I have been stating the case at large, and now I appeal to

your consciences, are these things so, or are they not? God and your

own hearts best know for what the care of your soul is neglected; but

be it what it will, the difference between one grain of sand and

another, is not great, when it comes to be weighed against a talent of

gold. Whatever it is, you had need to examine it carefully. You had

need to view that commodity on all sides, of which you do in effect

say, For this will I sell my soul; for this will I give up heaven, and

venture hell, be heaven and hell whatever they may. In the name of

God, brethren, is this the part of a man, of a rational creature? To

go on with your eyes open towards a pit of eternal ruin, because there

are a few gay flowers in the way: or what if you shut your eyes, will

that prevent your fall? It signifies little to say, I will not think

of these things, I will not consider them: God has said, "In the last

days they shall consider it perfectly," Jer. 23:20. The revels of a

drunken malefactor will not prevent nor respite his execution. Pardon

my plainness; if it were a fable or a tale, I would endeavor to amuse

you with words, but I cannot do it where souls are at stake.

2. I would apply to those who are, in some sense, convinced of the

importance of their souls, and yet are inclined to defer that care of

them a little longer, which, in the general, they see to be necessary.

I know you that are young, are under peculiar temptations to do this;

though it is strange that the death of so many of your companions,

should not be an answer to some of the most specious and dangerous of

those temptations. Methinks, if these were the least degree of

uncertainty, the importance is too weighty to put matters to the

venture. But here the uncertainty is great and apparent. You must

surely know, that there are critical seasons of life for managing the

concerns of it, which are of such a nature, that if once left, they

may never return: here is a critical season: "Now is the accepted

time, now is the day of salvation," 2 Cor. 6:2. "today, if ye will

hear his voice, harden not your hearts," Heb. 3:7, 8. This language

may not be spoken tomorrow. Talk not of a more convenient season; none

can be more convenient; and that to which you would probably refer it,

is least of all so, a dying time. You would not choose then to have

any important business in hand; and will you of choice refer the

greatest business of all to that languishing, hurrying, amazing hour?

If a friend were then to come to you with the balance of an intricate

account, or a view of a title to an estate, you would shake your

fainting head, and lift up your pale trembling hand, and say, perhaps,

with a feeble voice, "Alas, is this a time for these things?" And is

it a time for so much greater things than these? I wish you knew, and

would consider, into what a strait, we that are minister are sometime

brought, when we are called to the dying beds of those who have spent

their lives in the neglect of the one thing needful. On the one hand,

we fear, lest if we palliate [sugarcoat] matters, and speak smooth

things, we shall betray and ruin their souls; and on the other, that

if we use a becoming plainness and seriousness, in warning them of

their danger, we shall quite overwhelm them, and hasten the dying

moments, which is advancing by such swift steps. O let me entreat you

for our sakes, and much more for your own, that you do not drive us to

such sad extremities; but if you are convinced, as I hope some of you

may now be, that the care of the soul is that needful thing we have

represented, let the conviction work, let it drive you immediately to

the throne of grace; from thence you may derive that wisdom and

strength, which will direct you in all the intricacies which entangle

you, and animate you in the midst of difficulty an discouragement.

3. I would in the last place address myself to those happy souls, who

have in good earnest attended to the one thing needful.

I hope, that when you see how commonly it is neglected, neglected

indeed, by many, whose natural capacities, improvements, and

circumstances in life, appear to you superior to your own; you will

humbly acknowledge, that it was distinguishing grace which brought you

into this happy state, and formed you to this most necessary care.

Bless the Lord, therefore, who hath given you that counsel, in virtue

of which you can say, "He is your portion." Rejoice in the thought,

that the great concern is secured: as it is natural for us to do, when

some important affair is dispatched, which has long lain before us,

and which we have been inclined to put off from one day to another,

but have at length strenuously and successfully attended. Remember

still to endeavor to continue acting on these great principles, which

at first determined your choice; and seriously consider, that those

who desire their life may at last be given them for a prey, must

continue on their guard, in all stages of their journey through a

wilderness, where daily dangers are still surrounding them. Being

enabled to secure the great concern, make yourselves easy as to others

of smaller importance. You have chosen the kingdom of God, and his

righteousness; other things, therefore, shall be added unto you: and

if any which you desire should, not be added, comfort yourselves with

this thought, that you have the good part, which can never be taken

away. And, not to enlarge on these obvious hints, which must often

occur, be very solicitous that others may be brought to a care about

the one thing needful. If it be needful for you, it is so for your

children, your friends, your servants. Let them, therefore, see your

concern in this respect for them, as well as for yourselves. Let

parents especially attend to this exhortation; whose care for their

offspring often exceeds in other respects, and falls in this. Remember

that your children may never live to enjoy the effects of your labor

and concern to get them estates and portions: the charges of their

funerals may, perhaps, be all their share of what you are so anxiously

careful to lay up for them. And O think what a sword would pierce

through your very heart, if you should stand by the corpse of a

beloved child with this reflection: "This poor creature has done with

life, before it learnt its great business in it; and is gone to

eternity, which I have seldom been warning it to prepare for, and

which, perhaps, it learned of me to forget."

On the whole, may this grand care be awakened in those by whom it has

been hitherto neglected: may it be revived in each of our minds. And

that you may be encouraged to pursue it with greater cheerfulness, let

me conclude with this comfortable thought, that in proportion to the

necessity of the case, through the merits of Christ Jesus, is the

provision which divine grace has made for our assistance. If you are

disposed to sit down at Christ's feet, he will teach you by his word

and Spirit. If you commit this precious jewel, which is your eternal

all, into his hand, he will preserve it unto that day, and will then

produce it richly adorned, and gloriously improved to his own honor,

and to your everlasting joy.

Which God of his infinite mercy grant, &c.

A Penitent Heart, the Best New Year's Gift

Luke 13:3 -- "Except ye repent, ye shall all likewise perish."

When we consider how heinous and aggravating our offenses are, in the

sight of a just and holy God, that they bring down his wrath upon our

heads, and occasion us to live under his indignation; how ought we

thereby to be deterred from evil, or at least engaged to study to

repent thereof, and not commit the same again; but man is so

thoughtless of an eternal state, and has so little consideration of

the welfare of his immortal soul, that he can sin without any thought

that he must give an account of his actions at the day of judgment; or

if he, at times, has any reflections on his behavior, they do not

drive him to true repentance: he may, for a short time, refrain from

falling into some gross sins which he had lately committed; but then,

when the temptation comes again with power, he is carried away with

the lust; and thus he goes on promising and resolving, and in breaking

both his resolutions and his promises, as fast almost as he has made

them. This is highly offensive to God, it is mocking of him. My

brethren, when grace is given us to repent truly, we shall turn wholly

unto God; and let me beseech you to repent of your sins, for the time

is hastening when you will have neither time nor call to repent; there

is none in the grave, whither we are going; but do not be afraid, for

God often receives the greatest sinner to mercy through the merits of

Christ Jesus; this magnifies the riches of his free grace; and should

be an encouragement for you, who are great and notorious sinners, to

repent, for he shall have mercy upon you, if you through Christ return

unto him.

St. Paul was an eminent instance of this; he speaks of himself as "the

chief of sinners," and he declareth how God showed mercy unto him.

Christ loves to show mercy unto sinners, and if you repent, he will

have mercy upon you. But as no word is more mistaken than that of

repentance, I shall

I. Show you what the nature of repentance is.

II. Consider the several parts and causes of repentance.

III. I shall give you some reasons, why repentance is necessary to

salvation. And

IV. Exhort all of you, high and low, rich and poor, one with another,

to endeavor after repentance.

I. Repentance, my brethren, in the first place, as to its nature, is

the carnal and corrupt disposition of men being changed into a renewed

and sanctified disposition. A man that has truly repented, is truly

regenerated: it is a different word for one and the same thing; the

motley mixture of the beast and devil is gone; there is, as it were, a

new creation wrought in your hearts. If your repentance is true, you

are renewed throughout, both in soul and body; your understandings are

enlightened with the knowledge of God, and of the Lord Jesus Christ;

and your wills, which were stubborn, obstinate, and hated all good,

are obedient and comformable to the will of God. Indeed, our deists

tell us, that man now has a free will to do good, to love God, and to

repent when he will; but indeed, there is no free will an any of you,

but to sin; nay, your free-will leads you so far, that you would, if

possible, pull God from is throne. This may, perhaps, offend the

Pharisees; but (it is the truth in Christ which I speak, I lie not)

every man by his own natural will hates God; but when he is turned

unto the Lord, by evangelical repentance, then his will is changed;

then your consciences, nor hardened and benumbed, shall be quickened

and awakened; then your had hearts shall be melted, and your unruly

affections shall be crucified. Thus, by that repentance, the whole

soul will be changed, you will have new inclinations, new desires, and

new habits.

You may see how vile we are by nature, that it requires so great a

change to be made upon us, to recover us from this state of sin, and

therefore the consideration of our dreadful state should make us

earnest with God to change our condition, and that change, true

repentance implies; therefore, my brethren, consider how hateful your

ways are to God, while you continue in sin; how abominable you are

unto him, while you run into evil: you cannot be said to be Christians

while you are hating Christ, and his people; true repentance will

entirely change you, the bias of your souls will be changed, then you

will delight in God, in Christ, in his law, and in his people; you

will then believe that there is such a thing as inward feeling, though

now you may esteem it madness and enthusiasm; you will not then be

ashamed of becoming fools for Christ's sake; you will not regard being

scoffed at; it is not then their pointing after you and crying, "Here

comes another troop of his followers," will dismay you; no, your soul

will abhor such proceedings, the ways of Christ and his people will be

your whole delight.

It is the nature of such repentance to make a change, and the greatest

change as can be made here in the soul. Thus you see what repentance

implies in its own nature; it denotes an abhorrence of all evil, and a

forsaking of it. I shall now proceed

Secondly, To show you the parts of it, and the causes concurring

thereto.

The parts are, sorrow, hatred, and an entire forsaking of sin.

Our sorrow and grief for sin, must not spring merely from a fear of

wrath; for if we have no other ground but that, it proceeds from

self-love, and not from any love to God; and if love to God is not the

chief motive of your repentance, your repentance is in vain, and not

to be esteemed true.

Many, in our days, think their crying, God forgive me! or, Lord have

mercy upon me! or, I am sorry for it! Is repentance, and that God will

esteem it as such; but, indeed, they are mistaken; it is not the

drawing near to God with our lips, while our hearts are far from him,

which he regards. Repentance does not come by fits and starts; no, it

is one continued act of our lives; for as we daily commit sin, so we

need a daily repentance before God, to obtain forgiveness for those

sins we commit.

It is not your confessing yourselves to be sinners, it is not knowing

your condition to be sad and deplorable, so long as you continue in

your sins; your care and endeavors should be, to get the heart

thoroughly affected therewith, that you may feel yourselves to be lost

and undone creatures, for Christ came to save such as are lost; and if

you are enabled to groan under the weight and burden of your sins,

then Christ will ease you and give you rest.

And till you are thus sensible of your misery and lost condition, you

are a servant to sin and to your lusts, under the bondage and command

of Satan, doing his drudgery: thou are under the curse of God, and

liable to his judgment. Consider how dreadful thy state will be at

death, and after the day of judgment, when thou wilt be exposed to

such miseries which the ear hath not heard, neither can the heart

conceive, and that to all eternity, if you die impenitent.

But I hope better things of you, my brethren, though I thus speak, and

things which accompany salvation; go to God in prayer, and be earnest

with him, that by his Spirit he would convince you of your miserable

condition by nature, and make you truly sensible thereof. O be

humbled, be humbled, I beseech you, for your sins. Having spent so

many years in sinning, what canst thou do less, than be concerned to

spend some hours in mourning and sorrowing for the same, and be

humbled before God.

Look back into your lives, call to mind thy sins, as many as possible

thou canst, the sins of thy youth, as well as of thy riper years; see

how you have departed from a gracious Father, and wandered in the way

of wickedness, in which you have lost yourselves, the favor of God,

the comforts of his Spirit, and the peace of your own consciences;

then go and beg pardon of the Lord, through the blood of the Lamb, for

the evil thou hast committed, and for the good thou hast omitted.

Consider, likewise, the heinousness of thy sins; see what very

aggravating circumstances thy sins are attended with, how you have

abused the patience of God, which should have led you to repentance;

and when thou findest thy heart hard, beg of God to soften it, cry

mightily unto him, and he will take away thy stony heart, and give

thee a heart of flesh.

Resolve to leave all thy sinful lusts and pleasures; renounce,

forsake, and abhor thy old sinful course of life, and serve God in

holiness and righteousness all the remaining part of life. If you

lament and bewail past sins, and do not forsake them, your repentance

is in vain, you are mocking of God, and deceiving your own soul; you

must put off the old man with his deeds, before you can put on the new

man, Christ Jesus.

You, therefore, who have been swearers and cursers, you, who have been

harlots and drunkards, you, who have been thieves and robbers, you,

who have hitherto followed the sinful pleasures and diversions of

life, let me beseech you, by the mercies of God in Christ Jesus, that

you would no longer continue therein, but that you would forsake your

evil ways, and turn unto the Lord, for he waiteth to be gracious unto

you, he is ready, he is willing to pardon you of all your sins; but do

not expect Christ to pardon you of sin, when you run into it, and will

not abstain from complying with the temptations; but if you will be

persuaded to abstain from evil and choose the good, to return unto the

Lord, and repent of your wickedness, he hath promised he will

abundantly pardon you, he will heal your back-slidings, and will love

you freely. Resolve now this day to have done with your sins for ever;

let your old ways and you be separated; you must resolve against it,

for there can be no true repentance without a resolution to forsake

it. Resolve for Christ, resolve against the devil and his works, and

go on fighting the Lord's battles against the devil and his

emissaries; attack him in the strongest holds he has, fight him as

men, as Christians, and you will soon find him to be a coward; resist

him and he will fly from you. Resolve, through grace, to do this, and

your repentance is half done; but then take care that you do not

ground your resolutions on your own strength, but in the strength of

the Lord Jesus Christ; he is the way, he is the truth, and he is the

life; without his assistance you can do nothing, but through his grace

strengthening thee, thou wilt be enabled to do all things; and the

more ready Christ will be to help thee; and what can all the men of

the world do to thee when Christ is for thee? Thou wilt not regard

what they say against thee, for you will have the testimony of a good

conscience.

Resolve to cast thyself at the feet of Christ in subjection to him,

and throw thyself into the arms of Christ for salvation by him.

Consider, my dear brethren, the many invitations he has given you to

come unto him, to be saved by him; "God has laid on him the iniquity

of us all." O let me prevail with you, above all things, to make

choice of the Lord Jesus Christ; resign yourselves unto him, take him,

O take him, upon his own terms, and whosoever thou art, how great a

sinner soever you have been, this evening, in the name of the great

God, do I offer Jesus Christ unto thee; as thou valuest thy life and

soul refuse him not, but stir up thyself to accept of the Lord Jesus,

take him wholly as he is, for he will be applied wholly unto you, or

else not at all. Jesus Christ must be your whole wisdom, Jesus Christ

must be your whole righteousness, Jesus Christ must be your whole

sanctification, or he will never be your eternal redemption.

What though you have been ever so wicked and profligate, yet, if you

will not abandon your sins, and turn unto the Lord Jesus Christ, thou

shalt have him given to thee, and all thy sins shall be freely

forgiven. O why will you neglect the great work of your repentance? Do

not defer the doing of it one day longer, but today, even now, take

that Christ who is freely offered to you.

Now as to the causes hereof, the first cause is God; he is the author,

"we are born of God," God hath begotten us, even God, the Father of

our Lord Jesus Christ; it is he that stirs us up to will and to do of

his own good pleasure: and another cause is, God's free grace; it is

owing to the "riches of his free grace," my brethren, that we have

been prevented from going down to hell long ago; it is because the

compassions of the Lord fail not, they are new every morning, and

fresh every evening.

Sometimes the instruments are very unlikely: a poor despised minister,

or member of Jesus Christ, may, by the power of God, be made an

instrument in the hands of God, of bringing you to true evangelical

repentance; and this may be done to show, that the power is not in

men, but that it is entirely owing to the good pleasure of God; and if

there has been any good done among many of you, by preaching the word,

as I trust there has, though it was preached in a field, if God has

met and owned us, and blessed his word, though preached by an

enthusiastic babbler, a boy, a madman; I do rejoice, yea, and will

rejoice, let foes say what they will. I shall now

Thirdly, Show the reasons why repentance is necessary to salvation.

And this, my brethren, is plainly revealed to us in the word of God,

"The soul that does not repent and turn unto the Lord, shall die in

its sins, and their blood shall be required at their own heads." It is

necessary, as we have sinned, we should repent; for a holy God could

not, nor ever can, or will, admit any thing that is unholy into his

presence: this is the beginning of grace in the soul; there must be a

change in heart and life, before there can be a dwelling with a holy

God. You cannot love sin and God too, you cannot love God and mammon;

no unclean person can stand in the presence of God, it is contrary to

the holiness of his nature; there is a contrariety between the holy

nature of God, and the unholy nature of carnal and unregenerate men.

What communication can there be between a sinless God, and creatures

full of sin, between a pure God and impure creatures? If you were to

be admitted into heaven with your present tempers, in your impenitent

condition, heaven itself would be a hell to you; the songs of angels

would be as enthusiasm, and would be intolerable to you; therefore you

must have these tempers changed, you must be holy, as God is: he must

be your God here, and you must be his people, or you will never dwell

together to all eternity. If you hate the ways of God, and cannot

spend an hour in his service, how will you think to be easy, to all

eternity, in singing praises to him that sits upon the throne, and to

the Lamb for ever.

And this is to be the employment, my brethren, of all those who are

admitted into this glorious place, where neither sin nor sinner is

admitted, where no scoffer ever can come, without repentance from his

evil ways, a turning unto God, and a cleaving unto him: this must be

done, before any can be admitted into the glorious mansions of God,

which are prepared for all that love the Lord Jesus Christ in

sincerity and truth: repent ye then of all your sins. O my dear

brethren, it makes my blood run cold, in thinking that any of you

should not be admitted into the glorious mansions above. O that it was

in my power, I would place all of you, yea, you my scoffing brethren,

and the greatest enemy I have on earth, at the right hand of Jesus;

but this I cannot do: however, I advise and exhort you, with all love

and tenderness, to make Jesus your refuge; fly to him for relief;

Jesus died to save such as you; he is full of compassion; and if you

go to him, as poor, lost, undone sinners, Jesus will give you his

spirit; you shall live and reign, and reign and live, you shall love

and live, and live and love with this Jesus to all eternity.

I am, Fourthly, to exhort all of you, high and low, rich and poor, one

with another, to repent of all your sins, and turn unto the Lord.

And I shall speak to each of you; for you have either repented, or you

have not, you are believers in Christ Jesus, or unbelievers.

And first, you who never have truly repented of your sins, and never

have truly forsaken your lusts, be not offended if I speak plain to

you; for it is love, love to your souls, that constrains me to speak:

I shall lay before you your danger, and the misery to which you are

exposed, while you remain impenitent in sin. And O that this may be a

means of making you fly to Christ for pardon and forgiveness.

While thy sins are not repented of, thou art in danger of death, and

if you should die, you would perish for ever. There is no hope of any

who live and die in their sins, but that they will dwell with devils

and damned spirits to all eternity. And how do we know we shall live

much longer: we are not sure of seeing our own habitations this night

in safety. What mean ye then being at ease and pleasure while your

sins are not pardoned. As sure as ever the word of God is true, if you

die in that condition, you are shut out of all hope and mercy for

ever, and shall pass into ceaseless and endless misery.

What is all thy pleasures and diversions worth? They last but for a

moment, they are of no worth, and but of short continuance. And sure

it must be gross folly, eagerly to pursue those sinful lusts and

pleasures, which war against the soul, which tend to harden the heart,

and keep us from closing with the Lord Jesus; indeed, these are

destructive o four peace here, and without repentance, will be of our

peace hereafter.

O the folly and madness of this sensual world; sure if there were

nothing in sin but present slavery, it would keep an ingenuous spirit

from it. But to do the devils drudgery! And if we do that, we shall

have his wages, which is eternal death and condemnation; O consider

this, my guilty brethren, you that think it no crime to swear, whore,

drink, or scoff and jeer at the people of God; consider how your

voices will then be changed, and you that counted their lives madness,

and their end without honor, shall howl and lament at your own madness

and filly, that should bring you to so much woe and distress. Then you

will lament and bemoan your own dreadful condition; but it will be of

no signification: for he that is not your merciful Savior, will then

become your inexorable Judge. Now he is easy to be entreated; but

then, all your tears and prayers will be in vain: for God hath

allotted to every man a day of grace, a time of repentance, which if

he doth not improve, nut neglects and despises the means which are

offered to him, he cannot be saved.

Consider, therefore, while you are going on in a course of sin and

unrighteousness, I beseech you, my brethren, to think of the

consequence that will attend your thus mispending your precious time;

your souls are worth being concerned about: for if you can enjoy all

the pleasures and diversions of life, at death you must leave them;

that will put an end to all your worldly concerns. And will it not be

very deplorable, to have your good things here, all your earthly,

sensual, devilish pleasures, which you have been so much taken up

with, all over: and the thought for how trifling a concern thou hast

lost eternal welfare, will gnaw thy very soul.

Thy wealth and grandeur will stand in no stead; thou canst carry

nothing of it into the other world: then the consideration of thy

uncharitableness to the poor, and the ways thou didst take to obtain

thy wealth, will be a very hell unto thee.

Now you enjoy the means of grace, as the preaching of his word,

prayer, and sacraments; and God has sent his ministers out into the

fields and highways, to invite, to woo you to come in; but they are

tiresome to thee, thou hadst rather be at thy pleasures: ere long, my

brethren, they will be over, and you will be no more troubled with

them; but then thou wouldst give ten thousand worlds for one moment of

that merciful time of grace which thou hast abused; then you will cry

for a drop of that precious blood which now you trample under your

feet; then you will wish for one more offer of mercy, for Christ and

his free grace to be offered to you again; but your crying will be in

vain: for as you would not repent here, God will not give you an

opportunity to repent hereafter: if you would not in Christ's time,

you shall not in your own. In what a dreadful condition will you then

be? What horror and astonishment will possess your souls? Then all thy

lies and oaths, thy scoffs and jeers at the people of God, all thy

filthy and unclean thoughts and actions, thy mispent time in balls,

plays, and assemblies, thy spending whole evenings at cards, dice, and

masquerades, thy frequenting of taverns and alehouses, thy

worldliness, covetousness, and thy uncharitableness, will be brought

at once to thy remembrance, and at once charged upon thy guilty soul.

And how can you bear the thoughts of these things? Indeed I am full of

compassion towards you, to think that this should be the portion of

any who now hear me. These are truths, though awful ones; my brethren,

these are the truths of the gospel; and if there was not a necessity

for thus speaking, I would willingly forbear: for it is no pleasing

subject to me, any more than it is to you; but it is my duty to show

you the dreadful consequences of continuing in sin. I am only now

acting the part of a skillful surgeon, that searches a wound before he

heals it: I would show you your danger first, that deliverance may be

the more readily accepted by you.

Consider, that however you may be for putting the evil day away from

you, and are now striving to hide your sins, at the day of judgment

there shall be a full discovery of all; hidden things on that day

shall be brought to light; and after all thy sins have been revealed

to the whole world, then you must depart into everlasting fire in

hell, which will not be quenched night and day; it will be without

intermission, without end. O then, what stupidity and senselessness

hath possessed your hearts, that you are not frighted from your sins.

The fear of Nebuchadnezzar's fiery furnace, made men do any thing to

avoid it; and shall not an everlasting fire make men, make you, do any

thing to avoid it?

O that this would awaken and cause you to humble yourselves for your

sins, and to beg pardon for them, that you might find mercy in the

Lord.

Do not go away, let not the devil hurry you away before the sermon is

over; but stay, and you shall have a Jesus offered to you, who has

made full satisfaction for all your sins.

Let me beseech you to cast away your transgressions, to strive against

sin, to watch against it, and to beg power and strength from Christ,

to keep down the power of those lusts that hurry you on in your sinful

ways.

But if you will not do any of these things, if you are resolved to sin

on, you must expect eternal death to be the consequence; you must

expect to be seized with horror and trembling, with horror and

amazement, to hear the dreadful sentence of condemnation pronounced

against you: and then you will run and call upon the mountains to fall

on you, to hide you from the Lord, and from the fierce anger of his

wrath.

Had you now a heart to turn from your sins unto the living God, by

true and unfeigned repentance, and to pray unto him for mercy, in and

through the merits of Jesus Christ, there were hope; but at the day of

judgment, thy prayers and tears will be of no signification; they will

be of no service to thee, the Judge will not be entreated by thee: as

you would not hearken to him when he called unto thee, but despised

both him and his ministers, and would not leave your iniquities;

therefore, on that day he will not be entreated, notwithstanding all

thy cries and tears; for God himself hath said, "Because I have

called, and you refused; I have stretched out my hand, and no man

regarded, but ye have set at nought all my counsel, and would have one

of my reproof; I will also laugh at your calamity, and mock when your

fear cometh as desolation, and your destruction cometh as a whirlwind;

when distress and anguish cometh upon you, then shall they call upon

me, but I will not answer, they shall seek me early, but they shall

not find me."

Now you may call this enthusiasm and madness; but at that great day,

if you repent not of your sins here, you will find, by woeful

experience, that your own ways were madness indeed; but God forbid it

should be left undone till then: seek after the Lord while he is to be

found; call upon him while he is near, and you shall find mercy:

repent this hour, and Christ will joyfully receive you.

What say you? Must I go to my Master, and tell him you will not come

unto him, and will have none of his counsels? No; do not send me on so

unhappy an errand: I cannot, I will not tell him any such thing. Shall

not I rather tell him, you are willing to repent and to be converted,

to become new men, and take up a new course of life: this is the only

wise resolution you can make. Let me tell my Master, that you will

come unto, and will wait upon him: for if you do not, it will be your

ruin in time, and to eternity.

You will at death wish you had lived the life of the righteous, that

you might have died his death. Be advised then; consider what is

before you, Christ and the world, holiness and sin, life and death:

choose now for yourselves; let your choice be made immediately, and

let that choice be your dying choice.

If you would not choose to die in your sins, to die drunkards, to die

adulterers, to die swearers and scoffers, &c. live not out this night

in the dreadful condition you are in. Some of you, it may be, may say,

You have not power, you have no strength: but have not you been

wanting to yourselves in such things that were within your power? Have

you not as much power to go to hear a sermon, as to go into a

playhouse, or to a ball, or masquerade? You have as much power to read

the Bible, as to read plays, novels, and romances; and you can

associate as well with the godly, as with the wicked and profane: this

is but an idle excuse, my brethren, to go on in your sins: and if you

will be found in the means of grace, Christ hath promised he will give

you strength. While Peter was preaching, the Holy Ghost fell on all

that heard the word: how then should you be found in the way of your

duty? Jesus Christ will then give thee strength; he will put his

Spirit within thee; thou shalt find he will be thy wisdom, thy

righteousness, thy sanctification, and thy redemption. Do but try what

a gracious, a kind, and loving Master he is; he will be a help to thee

in all thy burdens: and if the burden of sin is on thy soul, go to him

as weary and heavy laden, and thou shalt find rest.

Do not say, that your sins are too many and too great to expect to

find mercy! No, be they ever so many, or ever so great, the blood of

the Lord Jesus Christ will cleanse you from all sins. God's grace, my

brethren, is free, rich, and sovereign. Manassah was a great sinner,

and yet he was pardoned; Zaccheus was gone far from God, and went out

to see Christ, with no other view but to satisfy his curiosity; and

yet Jesus met him, and brought salvation to his house. Manassah was an

idolater and murderer, yet her received mercy; the other was an

oppressor and extortioner, who had gotten riches by fraud and deceit,

and by grinding the faces of the poor: so did Matthew too, and yet

they found mercy.

Have you been blasphemers and persecutors of the saints and servants

of God? So was St. Paul, yet her received mercy: Have you been common

harlots, filthy and unclean persons? So was Mary Magdalene, and yet

she received mercy. Hast thou been a thief? The thief upon the cross

found mercy. I despair of none of you, however vile and profligate you

have been; I say, I despair of none of you, especially when God has

had mercy on such a wretch as I am.

Remember the poor Publican, how he found favor with God, when the

proud, self-conceited Pharisee, who, puffed up with his own

righteousness, was rejected. And if you will go to Jesus, as the poor

Publican did, under a sense of your own unworthiness, you shall find

favor as he did: there is virtue enough in the blood of Jesus, to

pardon greater sinners than he has yet pardoned. Then be not

discouraged, but come unto Jesus, and you will find him ready to help

in all thy distresses, to lead thee into all truth, to bring thee from

darkness to light, and from the power of Satan to God.

Do not let the devil deceive you, by telling you, that then all your

delights and pleasures will be over: No; this is so far from depriving

you of all pleasure, that it is an inlet unto unspeakable delights,

peculiar to all who are truly regenerated. The new birth is the very

beginning of a life of peace and comfort; and the greatest

pleasantness is to be found in the ways of holiness.

Solomon, who had experience of all other pleasures, yet saith of the

ways of godliness, "That all her ways are ways of pleasantness, and

all her paths are paths of peace." Then sure you will not let the

devil deceive you; it is all he wants, it is that he aims at, to make

religion appear to be melancholy, miserable, and enthusiastic: but let

him say what he will, give not ear to him, regard him not, for he

always was and will be a liar.

What words, what entreaties shall I use, to make you come unto the

Lord Jesus Christ? The little love I have experienced since I have

been brought from sin to God, is so great, that I would not be in a

natural state for ten thousand worlds; and what I have felt is but

little to what I hope to feel; but that little love which I have

experienced, is a sufficient buoy against all the storms and tempests

of this boisterous world: and let men and devils do their worst, I

rejoice in the Lord Jesus, yea, and I will rejoice.

And O if you repent and come to Jesus, I would rejoice on your

accounts too; and we should rejoice together to all eternity, when

once passed on the other side of the grave. O come to Jesus. The arms

of Jesus Christ will embrace you; he will sash away all your sins in

his blood, and will love you freely.

Come, I beseech you to come unto Jesus Christ. O that my words would

pierce to the very soul! O that Jesus Christ was formed in you! O that

you would turn to the Lord Jesus Christ, that he might have mercy upon

you! I would speak till midnight, yea, I would speak till I could

speak no more, so it might be a means to bring you to Jesus; let the

Lord Jesus but enter your souls, and you shall find peace which the

world can neither give nor take away. There is mercy for the greatest

sinner amongst you; go unto the Lord as sinners, helpless and undone

without it, and then you shall find comfort in your souls, and be

admitted at last amongst those who sing praises unto the Lord to all

eternity.

Now, my brethren, let me speak a word of exhortation to those of you,

who are already brought to the Lord Jesus, who are born again, who do

belong to God, to whom it has been given to repent of your sins, and

are cleansed from their guilt; and that is, be thankful to God for his

mercies towards you. O admire the grace of God, and bless his name

forever! Are you made alive in Christ Jesus? Is the life of God begun

in your souls, and have you the evidence thereof? Be thankful for this

unspeakable mercy to you: never forget to speak of his mercy. And as

your life was formerly devoted to sin, and to the pleasures of the

world, let it now be spent wholly in the ways of God; and O embrace

every opportunity of doing and of receiving good. Whatsoever

opportunity you have, do it vigorously, do it speedily, do not defer

it. If thou seest one hurrying on to destruction, use the utmost of

thy endeavor to stop him in his course; show him the need he has of

repentance, and that without it he is lost for ever; do not regard his

despising of you; still go on to show him his danger: and if thy

friends mock and despise, do not let that discourage you; hold on,

hold out to the end, so you shall have a crown which is immutable, and

that fadeth not away.

Let the love of Jesus to you, keep you also humble; do not be high-

minded, keep close unto the Lord, observe the rules which the Lord

Jesus Christ has given in his word, and let not the instructions be

lost which you which you are capable of giving. O consider what reason

you have to be thankful to the Lord Jesus Christ for giving you that

repentance you yourselves had need of: a repentance which worketh by

love. Now you find more pleasure in walking with God one hour, than in

all your former carnal delights, and all the pleasures of sin. O! the

joy you feel in your own souls, which all the men of the world, and

all the devils in hell, though they were to combine together, could

not destroy. Then fear not their wrath or malice, for through many

tribulations we must enter into glory.

A few days, or weeks, or years more, and then you will be beyond their

reach, you will be in the heavenly Jerusalem; their is all harmony and

love, there is all joy and delight; there the weary soul is at rest.

Now we have many enemies, but at death they are all lost; they cannot

not to regard the scoffs and jeers of the men of this world.

O let the love of Jesus be in your thoughts continually. It was his

dying that brought you life; it was his crucifixion that paid the

satisfaction for your sins; his death, burial, and resurrection that

completed the work; and he is now in heaven, interceding for you at

the right hand of his Father. And can you do too much for the Lord

Jesus Christ, who has done so much for you? His love to you is

unfathomable. O the height, the depth, the length and breadth of this

love, that brought the King of glory from his throne, to die for such

rebels as we are, when we had acted so unkindly against him, and

deserved nothing but eternal damnation. He came down and took our

nature upon him; he was made of flesh and dwelt among us; he was put

to death on our account; he paid our ransom: surely this should make

us rejoice in him, and not do as too many do, and as we ourselves have

too often, crucify this Jesus afresh. Let us do all we can, my dear

brethren, to honor him.

Come, all of you, come, and behold him stretched out for you; see his

hands and feet nailed to the cross. O come, come, my brethren, and

nail your sins thereto; come, come and see his side pierced; there is

a fountain open for sin, and for uncleanness: O wash, wash and be

clean: come and see his head crowned with thorns, and all for you. Can

you think of a panting, bleeding, dying Jesus, and not be filled with

pity towards him? He underwent all this for you. Come unto him by

faith; lay hold on him: there is mercy for every soul of you that will

come unto him. Then do not delay; fly unto the arms of this Jesus, and

you shall be made clean in his blood.

O what shall I say unto you to make you come to Jesus: I have showed

you the dreadful consequence of not repenting of your sins: and if

after all I have said, you are resolved to persist, your blood will be

required at your own heads; but I hope better things of you, and

things that accompany salvation. Let me beg of you to pray in good

earnest for the grace of repentance. I may never see your faces again;

but at the day of judgment I will meet you: there you will either

bless God that ever you were moved to repentance; or else this sermon,

though in a field, will be as a swift witness against you. Repent,

repent therefore, my dear brethren, as John the Baptist, and as our

blessed Redeemer himself earnestly exhorted, and turn from your evil

ways, and the Lord will have mercy on you.

Show them, O Father, wherein they have offended thee; make them to see

their own vileness, and that they are lost and undone without true

repentance; and O give them that repentance, we beseech of thee, that

they may turn from sin unto thee the living and true God. These

things, and whatever else thou seest needful for us, we entreat that

thou wouldst bestow upon us, on account of what the dear Jesus Christ

has done and suffered; to whom, with Thyself, and holy Spirit, three

persons, and one God, be ascribed, as is most due, all power, glory,

might, majesty, and dominion, now, henceforth, and for evermore. Amen.

The Gospel Supper

Luke 14:22-24 -- "And the servant said, Lord, it is done as thou hast

commanded, and yet there is room. And the lord said unto the servant,

Go out into the high-ways, and hedges, and compel them to come in,

that my house may be filled. For I say unto you, that none of those

men which were bidden, shall taste of my supper."

Though here is a large and solemn assembly, yet I suppose you are all

convinced, that you are not to live in this world always. May I not

take it for granted, that even the most profane amongst you, do in

your hearts believe, what the sacred oracles have most clearly

revealed, "That as it is appointed for all men once to die, so after

death comes the judgment?" Yes, I know you believe, that nothing is

more certain, than that we are to "appear before the judgment-seat of

Christ, to be rewarded according to the deeds done in the body,

whether they have been good, or whether they have been evil." And,

however hard the saying may seem to you at the first hearing, yet I

cannot help informing you, that I am thoroughly persuaded, as many

will be driven from that judgment-seat, with a "Depart ye cursed into

everlasting fire," for pursuing things in themselves lawful, out of a

wrong principle, and in too intense a degree; as for drunkenness,

adultery, fornication, or any other gross enormity [atrocity, outrage,

depravity] whatsoever. Bas as the world is, blessed be God, there are

great numbers yet left amongst us, who either through the restraints

of a religious education, or self-love, and outward reputation,

abstain from gross sin themselves, and look with detestation and

abhorrence upon others, who indulge themselves in it. But then,

through an over-eager pursuit after the things of sense and time,

their souls are insensibly lulled into a spiritual slumber, and by

degrees become as dead to God, and as deaf to all the gracious

invitations of the gospel, as the most abandoned prodigals. It is

remarkable, therefore, that our Savior, knowing how desperately wicked

and treacherous the heart of man was, in this, as well as other

respects, after he had cautioned his disciples, and us in them, to

"take heed that their hearts were not at any time overcharged with

surfeiting and drunkenness," immediately adds, "and the cares (the

immoderate anxious cares) of this life." For they are of a

distracting, intoxicating nature, and soon overcharge and weigh down

the hearts of the children of men. To prevent or remedy this evil, our

Lord, during the time of his tabernacling here below, spake many

parables, but not one more pertinent, not one, in which the freeness

of the gospel-call, and the frivolous pretenses men frame to excuse

themselves from embracing it, and the dreadful doom they incur by so

doing, are more displayed, or set off in livelier colors, than that to

which the words of the text refer. "And the lord said unto the

servant, Go out into the highways and hedges, and compel them to come

in, that my house may be filled: For I say unto you, that none of

those that were bidden shall taste of my supper."

In order to have a clear view of the occasion, scope, and contents of

the parable, to which these words belong, it is necessary for us to

look back to the very beginning of this chapter. "And it came to pass,

as he went into the house of one of the chief Pharisees to eat bread,

on the Sabbath day, that they watched him." The person here spoken of,

as going into this Pharisee's house, is our blessed Savior. For as he

came eating and drinking, agreeable to his character, he was free,

courteous and affable [friendly, good-natured] to all; and therefore

though it was on a Sabbath-day, he accepted an invitation, and went

into the house of one of the chief Pharisees to eat bread,

notwithstanding he knew the Pharisees were his professed enemies, and

that they watched him, hoping to find some occasion to upbraid him,

either for his discourse or behavior. If the Pharisee into whose house

our Lord went, was one of this stamp, his invitation bespeaks him to

be a very ill man, and may serve to teach us, that much rancor and

heart-enmity against Jesus Christ, may be concealed and cloaked under

a great and blazing profession of religion. However, our Savior was

more than a match for all his enemies, and by accepting this

invitation, hath warranted his ministers and disciples, to comply with

the like invitations, and converse freely about the things of God,

though those who invite them, may not have real religion at heart. For

how knowest thou, O man, but thou mayest drop something, that may

benefit their souls, and make them religious indeed? And supposing

they should watch thee, watch thou unto prayer, whilst thou art in

their company, and that same Jesus, who went into this Pharisee's

house, and was so faithful and edifying in his conversation when

there, will enable thee to go and do likewise.

That our Lord's conversation was not trifling, but such as tended to

the use of edifying, and that he behaved among the guests as a

faithful physician, rather than as a careless, indifferent companion,

is evident from the 7th verse of this chapter, where we are told, that

"he marked how they chose the chief rooms;" or, to speak in our common

way, were desirous of sitting at the upper end of the table. And

whether we think of it or not, the Lord Jesus takes notice of our

behavior, even when we are going to sit down only at our common meals.

Would to God, all that make a profession of real Christianity,

considered this well! Religion then would not be so much confined to

church, or meeting, but be brought home to our private houses, and

many needless unchristian compliments be prevented. For (with grief I

speak it) is it not too true, that abundance of professors love, and

are too fond of the uppermost places in houses, as well as synagogues?

This was what our Lord blamed in the guests where he now was. He

marked, he took notice, he looked before he spake (as we should always

do, if we would speak to the purpose) how they chose out the chief

rooms. Therefore, though they were rich in this world's goods, and

were none of his guests, yet unwilling to suffer the least sin upon

them, or lost any opportunity of giving instruction, he gave them a

lecture upon humility, saying unto them, or directing his discourse to

all in general, though probably he spake to one in particular, who sat

near him, and whom, it may be, he took notice of, as more than

ordinarily solicitous in choosing a chief room, or couch, on which

they lay at meals, after the custom of the Romans; "When thou art

bidden of any man to a wedding (which seems to intimate that this was

a wedding-feast) sit not down in the highest room, lest a more

honorable man than thou be bidden of him; and he that bade thee and

him come and say to thee, Give this man place; and thou begin with

shame to take the lowest room. But when thou are bidden, go and sit

down in the lowest room; that when he that bade thee cometh, he may

say unto thee, Friend, go up higher: then shalt thou have worship (or

respect) in the presence of them who sit at meat with thee." O

glorious example of faithfulness and love to souls! How ought

ministers especially, to copy after their blessed Master, and, with

simplicity an godly sincerity, mildly and opportunely rebuke the

faults of the company they are in, though superior to them in outward

circumstances? What rightly informed person, after reading this

passage, can think they teach right and agreeable to the word of God

in this respect, who say, we must not, at least need not, reprove

natural men? Surely such doctrine cometh not from above! For are we

not commanded, in any wise, to reprove our neighbor (whether he be a

child of God or no) and not to suffer sin upon him? Is it not more

than probable, that all these guests were natural men? And yet our

Lord reproved them. Help us then, O Savior, in this and every other

instance of thy moral conduct, to walk as thou hast set us an example!

Neither did our Lord stop here; but observing that none but the rich,

the mighty, and the noble, were called to the feast, he took occasion

also from thence, to give even his host ( for the best return we make

our friends for their kindness, is to be faithful to their souls) one

of the chief Pharisees, a wholesome piece of advice. "Then said he

also to him that bade him, when thou makest a dinner or a supper, call

not thy friends, nor thy brethren, neither thy kinsmen nor thy rich

neighbors, lest they also bid thee again, and a recompense be made

thee. But when thou makest a feast, call the poor, the maimed, the

lame, the blind, and thou shalt be blessed; for they cannot recompense

thee. For thou shalt be recompensed at the resurrection of the just!"

Thus did our Lord entertain the company. Words spoken in such due

season, how good are they! Would Christ's followers thus exert

themselves, and, when in company, begin some useful discourse for

their great master, they know not what good they might do, and how

many might be influenced, by their good example, to second them in it.

An instance of this we have in the 14th verse: "And when one of them

that sat at meat with him heard these things, he said unto him,

Blessed is he that shall eat bread in the kingdom of God." Happy they

who shall be recompensed at that resurrection of the just, which thou

hast been speaking of. A very pertinent saying this! every way

suitable to persons sitting down to eat bread on earth, which we

should never do, without talking of, and longing for that time, when

we shall sit down and eat bread in the kingdom of heaven. This opened

to our Lord a fresh topic of conversation, and occasioned the parable,

which is to be the more immediate subject of your present meditation.

As though he had said to the person that spoke last, Thou sayest

right: blessed are they indeed, who shall sit down to eat bread in the

kingdom of God: But alas! most men, especially you Pharisees, act as

if you did not believe this; and therefore he said unto him, "A

certain man made a great supper, and bade many;" by the certain man

making a great supper, we are to understand God the Father, who has

made provision for perishing souls, by the obedience and death of his

beloved Son Christ Jesus. This provision is here represented under the

character of a supper, because the Caena or supper, among the

ancients, was their grand meal: Men could never have made such

provision for themselves, or angels for them. No, our salvation is all

from God, from the beginning to the end. He made it, and not we

ourselves; and it is wholly owing to the divine wisdom, and not our

own, that we are become God's people, and the sheep of his pasture.

This provision for perishing souls, may be justly called great,

because there is rich and ample provision made in the gospel for a

great many souls. For however Christ's flock may be but a little

flock, when asunder, yet when they come all together, they will be a

multitude which no man can number. And it is especially called great,

because it was purchased at so great a price, the price of Christ's

most precious blood. And therefore, when the apostle would exhort the

Christians to glorify God in their souls and bodies, he makes use of

this glorious motive, "That they were bought with a price." He does

not say what price, but barely a price, emphatically so called; as

though all the prices in the world were nothing (as indeed they are

not) when compared to this price of Christ's most precious blood.

For these reasons, Jesus said in the parable, "A certain man made a

great supper, and bade many, and sent his servant at supper-time, to

say to them that were bidden, Come, for all things are now ready." He

bade many; the eternal God took the Jews for his peculiar people,

under the Mosaic dispensation; and by types, shadows, and prophesies

of the Old Testament, invited them to partake of the glorious

privileges of the gospel. "But at supper-time," in the fullness of

time, which God the Father had decreed from eternity, in the evening

of the world (for which reason the gospel times are called the last

times) "he sent his servant," Christ his Son, here called his servant,

because acting as Mediator he was inferior to the Father; therefore

says the prophet Isaiah, "Behold my servant whom I have chosen:" "to

say to them that were bidden," to the professing Jews, called by St.

John, "his own," that is, his peculiar professing people -- with this

message, "Come;" repent and believe the gospel. Nothing is required on

man's part, but to come, or accept of the gospel offer. It is not

according to the old covenant, "Do and live;" but only "come, believe,

and thou shalt be saved." All things are ready. Nothing is wanting on

God's part. "All things are now ready." There seems to be a particular

emphasis to be put upon now, implying, this was an especial season of

grace, and God was now exerting his last efforts, to save lost man.

Well then, if the great God be at so great an expense, to make so

great a supper, for perishing creatures, and sends so great a person

as his own Son, in the form of a servant, to invite them to come to

it; one would imagine, that all who heard these glad tidings, should

readily say, Lord, lo we come. But instead of this, we are told, "They

all, (the greatest part of the Jews) with one consent began to make

excuse." Conscience told them they ought to come, and in all

probability they had some faint desire to come; and they had nothing,

as we hear of, to object either against the person who prepared the

supper, or the person that invited them, or the entertainment itself;

neither do we hear that they treated either with contempt, as is the

custom of too many in the days wherein we live. In all probability,

they acknowledged all was very good, and that it was kind in that

certain man, to send them such an invitation. But being very busy, and

as they thought very lawfully engaged, they begun to make excuse.

But the excuses they made, rendered their refusal inexcusable. "The

first said unto him, I have bought a piece of ground, and I must needs

go and see it." Thou fool, buy a piece of ground, and then go see it!

A prudent man would have gone and seen the ground first, and bought it

afterwards. Why must he needs go? At least, why must he needs go now?

The land was his own, could he not therefore have accepted the

invitation today, and gone and seen his estate, or plantation, on the

morrow? As he had bought it, he need not fear losing his bargain, by

anothers buying it from him. But notwithstanding all this, there is a

needs must for his going, and therefore says he, "I pray thee, have me

excused," and improve thy interest with thy master in my behalf. This

was a bad excuse.

The second was rather worse. For what says the evangelist, verse 19?

"And another said, I have bought five yoke of oxen, and I go to prove

them:" One, it seems, had been buying an estate; another, cattle, to

stock an estate already bought; and both equally foolish in making

their bargains. For this second had bought five yoke of oxen, which

must needs cost them a considerable sum, perhaps all he had in the

world, and now he must go and prove them. A wise dealer would have

proved the oxen first, and bought them afterwards: But our Savior

speaks this, to show us, that we will trust one another, nay I may

add, the devil himself, more than we will trust God.

The excuse which the third makes, is worst of all. "I have married a

wife, and therefore I cannot come." Had he said, I will not come, he

had spoken the real sentiments of his heart: for it is not so much

men's impotency , as their want of a will, and inclination, that keeps

them from the gospel-feast. But why cannot he come? He has "married a

wife." Has he so? Why then, by all means he should come. For the

supper to which he was invited, as it should seem, was a

wedding-supper, and would have saved him the trouble of a nuptial

entertainment. It was a great supper, and consequently there was

provision enough for him, and his bride too. And it was made by a

great man, who sent out his servant to bid many, so that he need not

have doubted of meeting with a hearty welcome, though he should bring

his wife with him. Or supposing his wife was unwilling to come, yet as

the husband is the head of the wife, he ought to have laid his

commands on her, to accompany him. For we cannot do better for our

yoke-fellows, than to bring them to the gospel-feast. Or, supposing

after all, she would not be prevailed upon, he ought to have gone

without her: for "those that have wives, must be as though they had

none;" and we must not let carnal affection get such an ascendancy

over us, as to be kept thereby from spiritual entertainments. Adam

paid dear for hearkening to the voice of his wife: and sometimes,

unless we forsake wives, as well as houses and lands, we cannot be the

Lord's disciples.

This then was the reception the servant met with, and such were the

excuses, and answers, that were sent back. And what was the

consequence? "So that servant came (no doubt with a sorrowful heart)

and showed his Lord these things." However little it be thought of,

yet ministers must show the Lord, what success their ministry meets

with. We must how it to our Lord here. We must spread the case before

him in prayer. We must show it to our Lord hereafter, before the

general assembly of the whole world. But how dreadful is it, when

ministers are obliged to go upon their knees, crying, "O! my leanness,

my leanness!" and Elias-like, to intercede as it were against those,

to whom they would not only have imparted the gospel, but even their

own lives. It is a heart-breaking consideration. But thus it must be;

"The servant came and showed the Lord these things;" so must we. Well,

and what says the Lord? We are told, verse 21st, that "the master of

the house was angry?" Not with the servant: for though Israel be not

gathered, yet shall Christ be glorious; and faithful ministers shall

be rewarded, whether people obey the gospel or not. "We are a sweet

savor unto God, whether the world be a savor of life unto life, or a

savor of death unto death." The master of the house therefore was

angry, not with the servant, but with these worldly-minded,

pleasure-taking refusers of his gracious invitation; who, in all

probability, went to see and stock their estates, and attend upon

their brides, not doubting, but their excuses would be taken, because

they were lawfully employed. And, indeed, in one sense, their excuses

were accepted. For I do not hear that they were ever invited any more.

God took them at their word, though they would not take him at his.

They begged to be excused, and they were excused, as we shall see in

the sequel of this parable. Let us not therefore harden our hearts, as

in the day of provocation; "Now is the accepted time, now is the day

of salvation." But must the feast want guests? No, if they cannot, or

will not come, others shall, and will. The master of the house

therefore being angry, sent the servant upon a second errand. "Go out

quickly into the streets, and lanes of the city, and bring in hither

the poor, and the maimed, and the halt, and the blind." Every word

bespeaks a spirit of resentment and importunity. Go out quickly, make

no delay, dread no attempt or danger, into the streets and lanes of

the city, and bring in hither, not only call them, but bring them in

(for the master here, to encourage the servant, assures him of

success) the poor, and the maimed, and the halt, and the blind. This

was fulfilled, when Jesus Christ, after the gospel was rejected by the

Jews, went and invited the Gentiles, and when the publicans and

harlots took the kingdom of God by a holy violence, whilst the self-

righteous scribes and Pharisees rejected the kingdom of God against

themselves. This was also a home reproof of the rich Pharisee, at

whose house the Lord Jesus was, as well as a cutting lesson to the

other guests. For our Savior would hereby show them, that God took a

quite different method from his host, and was not above receiving the

poor, and halt, and blind, and maimed, to the gospel supper, though he

had called none such to sit down at his table. Whether the guests

resented it or not, we are not told. But if they were not quite blind,

both host and guests might easily see that the parable was spoken

against them. But to proceed,

The servant again returns, but with a more pleasing answer than

before, "Lord, it is done as thou hast commanded, and yet there is

room." The words bespeak the servant to be full of joy at the thoughts

of the success he had met with. None can tell, but those who

experience it, what comfort ministers have in seeing their labors

blest. "Now I live, (says the apostle) if you stand fast in the Lord.

Ye are our joy and crown of rejoicing in the day of the Lord Jesus."

"Lord, it is done as thou hast commanded. The poor, and maimed, and

halt, and blind, have been called, and have obeyed the summons, and I

have brought them with me; yet, Lord, thy house, and thy supper is so

great, there is room for more. Hereby he insinuated that he wanted to

be employed again, in calling more souls; and the more we do, the more

may we do for God: "To him that hath, shall be given;" and present

success is a great encouragement to future diligence. Such hints are

pleasing to our Savior. He delights to see his ministers ready for new

work, and waiting for fresh orders. "The Lord, therefore, we are told,

ver. 23, said unto his servant, (the same servant,) Go out into the

highways and hedges, and compel them to come in, that my house may be

filled; 24. For I say unto you, that none of those who are bidden,

shall taste of my supper." O cutting words to those that sat at meat,

if they had hearts to make the application! But glad tidings of great

joy to the publicans, harlots, and Gentiles, who were rejected by the

proud Pharisees, as aliens to the commonwealth of Israel, and

strangers to the covenant of promise! This was fulfilled, when our

Lord sent the apostles, not only into the streets and lanes of the

city, and places bordering upon Jerusalem and Judea; but when he gave

them a commission to go out into all the world, and preach the gospel

to every creature, Gentile as well a Jew; and not only gave them a

command, but blessed their labors with such success, that three

thousand were converted in one day. And I am not without hopes that it

will be still further fulfilled, by the calling of some of you home

this day. For however this parable was spoken originally to the Jews,

and upon a particular occasion, as at a feast, yet it is applicable to

us, and to our children, and to as many as are afar off; yea, to as

many as the Lord our God shall call. It gives a sanction, methinks, to

preaching in the fields, and other places besides the synagogues; and

points our the reception the gospel meets with in these days, in such

a lively manner, that one would think it had a particular reference to

the perfect age. For is it not too, too plain, that the gospel-offers,

and gospel-grace, have been slighted, and made light of, by many

professors of this generation? We have been in the churches, telling

them, again and again, that God has made a great supper (and has

invited many, even them) and sent us by his providence and his spirit,

"to say unto them that were bidden, Come, for all things are now

ready. Believe on the Lord Jesus, and you shall be saved." But the

generality of the laity have made light of it, they have given us the

hearing, but are too busy in their farms and their merchandises, their

marrying and giving in marriage, to come and be blessed in the Lord of

life. We have told them, again and again, that we do not want them to

hide themselves from the world, but to teach them how they may live

in, and yet not be of it. But all will not do. Many of the clergy also

(like the letter-learned Scribes and Pharisees in our Savior's time)

reject the kingdom of God against themselves, and deny us the use of

the pulpits, for no other reason but because we preach the doctrine of

justification in the sight of God by faith alone, and invite sinners

to come and taste of the gospel feast freely, without money and

without price.

Whatever they may think, we are persuaded, the great master of the

house is angry with them, for being angry with us without a cause. He

therefore now, by his providence, bids us "Go out quickly into the

streets and lanes of the city, and bring in the poor, and the maimed,

and the halt, and the blind," or call in the publicans and harlots,

the common cursers and swearers, and Sabbath-breakers, and adulterers,

who, perhaps, never entered a church door, or heard that Jesus Christ

died for such sinners as they are. We, through grace, have obeyed the

command, we have gone out, though exposed to such contempt for so

doing, and, blessed be God, our labor has not been in vain in the

Lord. For many have been made willing in the day of God's power; and,

we would speak it with humility, we can go cheerfully to our Savior,

and say, "It is done, Lord, as thou hast commanded, and yet there is

room." He is therefore pleased, in spite of all opposition from men or

devils, to continue, and renew, and enlarge our commission; he hath

sent us literally into the highways and hedges; and, I trust, has

given us a commission to compel sinners to come. For, could we speak

with the tongues of men and angels, yet if the Lord did not attend the

word with his power, and sweetly inclined men's wills to comply with

the gospel-call, we should be as a sounding brass, or a tinkling

cymbal. But this we believe our Savior will do, for his house must be

filled: every soul for whom he has shed his blood, shall finally be

saved, "and all that the Father hath given him, shall come unto him,

and whosoever cometh unto him he will in no wise cast out." This

comforted our Lord, when his gospel was rejected by the Jews. As

though he had said, Well, tho' you despise the offers of my grace, yet

I shall not shed my blood in vain; for all that the Father hath given

me shall come unto me.

Supported by this consideration, I am not ashamed to come out this day

into the highways and hedges, and to confess that my business is to

call the poor, and the maimed, and the halt, and the blind,

self-condemned, helpless sinners, to the marriage-feast of the supper

of the Lamb. My cry is, Come, believe on the Lord Jesus; throw

yourselves at the footstool of his mercy, and you shall be saved; for

all things are now ready. God the Father is ready, God the Son is

ready, God the Holy Ghost is ready; the blessed angels above are

ready, and the blessed saints below are ready, to welcome you to the

gospel-feast. A perfect and everlasting righteousness is now wrought

out by Jesus Christ. God, now, upon honorable terms, can acquit the

guilty. God can now be just, and yet justify the ungodly. "For he hath

made Christ to be sin for us, who knew no sin, that we might be made

the righteousness of God in him." The fatted calf is now killed, and

"Christ, our Passover, is sacrificed for us." Come, sinners, and feed

upon him in your hearts by faith, with thanksgiving. For Jesus

Christ's sake, do not with one consent begin to make excuse. Do not

let a piece of ground, five yoke of oxen, or even a wife, keep you

from this great supper. These you may enjoy, as the gifts of God, and

make use of them for the Mediator's glory, and yet be present at the

gospel feast. True and undefiled religion does not take away, but

rather greatly enhances the comforts of life; and our Lord did not

pray that we should be taken out of the world, but "that we should be

delivered from the evil of it." O then that you would all, with one

consent, say, Lo! we come. Assure yourselves here is provision enough.

For it is a great supper. In our Father's house there is bread enough

and to spare. And though a great God makes the supper, yet he is as

good and condescending as he is great. Though he be the high and lofty

one that inhabiteth eternity, yet he will dwell with the humble and

contrite heart, even with the man that trembleth at his word. Neither

can you complain for want of room; "for yet there is room. In our

Father's house are many mansions." If it was not so, our Savior would

have told us. The grace of Christ is as rich, as free, and as powerful

as ever. He is "the same yesterday, today, and for ever." He is full

of grace and truth, and out of his fullness, all that come to him may

receive grace for grace. He giveth liberally, and upbraideth not. He

willeth not the death of a sinner, but rather that he should believe

and live. Come then, all ye halt, poor, maimed, and blind sinners;

take comfort, the Lord Jesus has sent his servant to call you. It is

now supper-time, and a day of uncommon grace. The day may be far

spent. Haste, therefore, and away to the supper of the Lamb. If you do

not come, I know the master will be angry. And who can stand before

him when he is angry? "Harden not therefore your hearts, as in the day

of provocation, as in the day of temptation in the wilderness." Do not

provoke the Lord to say, "None of those that were bidden shall taste

of my supper." O dreadful words! Much more is implied in them than is

expressed. It is the same with that in the psalms, "I sware in my

wrath, that they should not enter into my rest." And if you do not

enter into God's rest, nor taste of Christ's supper, you must lift up

your eyes in torments, where you will have no rest, and must sup with

the damned devils for ever more.

Knowing therefore the terrors of the Lord, we persuade you to haste

away, and make no more frivolous excuses. For there is no excuse

against believing. Perhaps you say, You call to the halt, and maimed,

and blind, and poor. But if we are halt, and maimed, how can we come?:

if we are blind, how can we see our way? If we are poor, how can we

expect admission to so great a table? Ah! Happy are ye, if you are

sensible, that you are halt and maimed. For if you feel yourselves so,

and are lamenting it, who knows but whilst I am speaking, God may send

his Spirit with the word, and fetch you home? Though you are blind,

Jesus has eye salve to anoint you. Though you are poor, yet you are

welcome to this rich feast. It cost Jesus Christ a great price, but

you shall have it gratis. For such as you was it designed: "Blessed

are the poor in spirit, for theirs is the kingdom of heaven." Rich,

self-righteous, self-sufficient sinners, I know, will scorn both the

feast and its great provider. They have done so already, therefore the

Lord ha sent us into the highways and hedges, to bring such poor souls

as you are in. Venture then, my dear friends, and honor God, by taking

him at his word. Come to the marriage-feast. Believe me, you will

there partake of most delicious fare.

Tell me, ye that have been made to taste that the Lord is gracious,

will you not recommend this feast to all? Are you not; whilst I am

speaking, ready to cry out, Come all ye that are without, come ye,

obey the call, for we have sat under the Redeemer's shadow with great

delight, and his fruit has been pleasant to our taste. Whilst I am

speaking, does not the fire kindle, do not your hearts burn with a

desire that others may come and be blessed too? If you are Christians

indeed, I know you will be thus minded, and the language of your

hearts will be, Lord, whilst he is calling, let thy Spirit compel them

to come in. O that the Lord may say, Amen! And why should we doubt?

Surely our Savior will not let me complain this day that I have

labored in vain, and spent my strength for nought. Methinks I see many

desiring to come. O how shall I compel you to come forwards. I will

not use fire or sword, as the Papists do, by terribly perverting this

text of scripture. But I will tell you of the love of God, the love of

God in Christ, and surely that must compel you, that must constrain

you, whether you will or not. Sinners, my heart is enlarged towards

you. I could fill my mouth with arguments. Consider the greatness of

the God who makes the supper. Consider the greatness of the price,

wherewith it was purchased. Consider the greatness of the provision

made for you. What would you have more? Consider God's infinite

condescension, in calling you now, when you might have been in hell,

"where the worm dieth not, and the fire is not quenched." And that you

might be without excuse, he has sent his servant into the highways and

hedges to invite you there. O that you tasted what I do now! I am sure

you would not want arguments to induce you to come in: No, you would

fly to the gospel-feast, as doves to the windows.

But, poor souls! many of you, perhaps, are not hungry. You do not feel

yourselves halt, or maimed, or blind, and therefore you have no relish

for this spiritual entertainment. Well, be not angry with me for

calling you; be not offended if I weep over you, because you know not

the day of your visitation. If I must appear in judgment as a swift

witness against you, I must. But that thought chills my blood! I

cannot bear it; I feel that I could lay down my life for you. But I am

not willing to go without you. What say you, my dear friends? I would

put the question to you once more, Will you taste of Christ's supper,

or will you not? You shall all be welcome. There is milk at this feast

for babes, as well as meat for strong men, and for persons of riper

years. There is room and provision for high and low, rich and poor,

one with another; and our Savior will thank you for coming. Amazing

condescension! Astonishing love! The thought of it quite overcomes me.

Help me, help me, O believers, to bless and praise him.

And O! that this love may excite us to come afresh to him, as though

we had never come before! For, though we have been often feasted, yet

our souls will starve, unless we renew our acts of faith, and throw

ourselves, as lost, undone sinners, continually at the feet of Christ.

Feeding upon past experiences will not satisfy our souls, any more

than what we did eat yesterday will sustain our bodies to day. No,

believers must look for fresh influences of divine grace, and beg of

the Lord to water them every moment. The parable therefore speaks to

saints as well as sinners. Come ye to the marriage-feast; you are as

welcome now as ever. And may God set your souls a longing for that

time when we shall sit down and eat bread in the kingdom of heaven!

There we shall have full draughts of divine love, and enjoy the

glorious Emanuel for ever more. Even so, Lord Jesus, Amen.

The Pharisee and Publican

Luke 18:14 -- "I tell you, this man went down to his house justified

rather than the other: For every one that exalteth himself, shall be

abased; and he that humbleth himself, shall be exalted."

Though there be some who dare to deny the Lord Jesus, and disbelieve

the revelation he has been pleased to give us, and thereby bring upon

themselves swift destruction; yet I would charitably hope there are

but few if any such among you, to whom I am now to preach the kingdom

of God. Was I to ask you, how you expect to be justified in the sight

of an offended God? I suppose you would answer, only for the sake of

our Lord Jesus Christ. But, was I to come more home to your

consciences, I fear that most would make the Lord Jesus but in part

their Savior, and go about, as it were, to establish a righteousness

of their own. And this is not thinking contrary to the rules of

Christian charity: for we are all self-righteous by nature; it is as

natural for us to turn to a covenant of works, as for the sparks to

fly upwards. We have had so many legal and so few free-grace

preachers, for these many years, that most professors now seem to be

settled upon their lees [residue, remains, grounds, settlings], and

rather deserve the title of Pharisees than Christians.

Thus it was with the generality of the people during the time of our

Lord's public ministration: and therefore, in almost all his

discourses, he preached the gospel to poor sinners, and denounced

terrible woes against proud self-justiciaries. The parable, to which

the words of the text belong, looks both these ways: For the

evangelist informs us (ver. 9) that our Lord "spake it unto certain

who trusted in themselves that they were righteous, and despised

others." And a notable parable it is; a parable worthy of your most

serious attention. "He that hath ears to hear, let him hear," what

Jesus Christ speaks to all visible professors in it.

Ver. 10. "Two men went up to the temple to pray (and never two men of

more opposite characters) the one a Pharisee and the other a

Publican." The Pharisees were the strictest sect among the Jews. "I

was of the strictest sect, of the Pharisees," says Paul. They prayed

often; not only so, but they made long prayers; and, that they might

appear extraordinary devout, they would pray at the corners of the

street, where two ways met, that people going or coming, both ways,

might see them. "They made broad (as our Lord informs us) the borders

of their phylacteries," they had pieces of parchment sown to their

long robes, on which some parts of the Scripture were written, that

people might from thence infer, that they were lovers of the law of

God. They were so very punctual and exact in outward purifications,

that they washed at their going out and coming in. They held the

washing of pots, brazen vessels and tables, and many other such-like

things they did. They were very zealous for the traditions of the

fathers, and for the observation of the rites and ceremonies of the

church, notwithstanding they frequently made void the law of God by

their traditions. And they were so exceedingly exact in the outward

observation of the Sabbath, that they condemned our Lord for making a

little clay with his spittle; and called him a sinner, and said, he

was not of God, because he had given sight to a man born blind, on the

Sabbath-day. For these reasons they were had in high veneration among

the people, who were sadly misled by these blind guides: they had the

uppermost places in the synagogues, and greetings in the market-places

(which they loved dearly) and were called of men, Rabbi; in short,

they had such a reputation for piety, that it became a proverb among

the Jews, that, if there were but two men saved, the one of them must

be a Pharisee.

As for the Publicans, it was not so with them. It seems they were

sometimes Jews, or at least proselytes of the gate; for we find one

here coming up to the temple; but for the generality, I am apt to

think they were Gentiles; for they were gatherers of the Roman taxes,

and used to amass much wealth (as appears by the confession of

Zaccheus, one of the chief of them) by wronging men with false

accusations. They were so universally infamous, that our Lord himself

tells his disciples, "the excommunicated man should be to them as a

heathen man, or a Publican." And the Pharisees thought it a sufficient

impeachment of our Lord's character, that he was a friend to Publicans

and sinners, and went to sit down with them at meat.

But, however they disagreed in other things, they agreed in this, that

public worship is a duty incumbent upon all: for they both came up to

the temple. The very heathens were observers of temple-worship. We

have very early notice of men's sacrificing to, and calling upon the

name of the Lord, in the Old Testament; and I find it no where

contradicted in the New. Our Lord, and his apostles, went up to the

temple; and we are commanded by the apostle, "not to forsake the

assembling ourselves together," as the manner of too many is in our

days; and such too, as would have us think well of them, though they

seldom or never tread the courts of the Lord's house. But, though our

devotions begin in our closets, they must not end there. And, if

people never show their devotions abroad, I must suspect they have

little or none at home. "Two men went up to the temple." And what went

they thither for? Not (as multitudes amongst us do) to make the house

of God a house of merchandise, or turn it into a den of thieves; much

less to ridicule the preacher, or disturb the congregation; no, they

came to the temple, says our Lord, "to pray." Thither should the

tribes of God's spiritual Israel go up, to talk with, and pour out

their hearts before the mighty God of Jacob.

"Two men went up to the temple to pray." I fear one of them forgot his

errand. I have often been at a loss what to call the Pharisee's

address; it certainly does not deserve the name of a prayer: he may

rather be said to come to the temple to boast, than to pray; for I do

not find one word of confession of his original guilt; not one single

petition for pardon of his past actual sins, or for grace to help and

assist him for the time to come: he only brings to God, as it were, a

reckoning of his performances; and does that, which no flesh can

justly do, I mean, glory in his presence.

Ver. 11. "The Pharisee stood, and prayed thus with himself; God, I

thank thee that I am not as other men are, extortioners,, unjust,

adulterers, or even as this Publican."

Our Lord first takes notice of his posture; "the Pharisee stood," he

is not to be condemned for that; for standing, as well as kneeling, is

a proper posture for prayer. "When you stand praying," says our Lord;

though sometimes our Lord kneeled, nay, lay flat on his face upon the

ground; his apostles also kneeled, as we read in the Acts, which has

made me wonder at some, who are so bigoted to standing in family, as

well as public prayer, that they will not kneel, notwithstanding all

kneel that are around them. I fear there is something of the Pharisee

in this conduct. Kneeling and standing are indifferent, if the knee of

the soul be bent, and the heart upright towards God. We should study

not to be particular in indifferent things, lest we offend weak minds.

What the Pharisee is remarked for, is his "standing by himself:" for

the words may be rendered, he stood by himself, upon some eminent

place, at the upper part of the temple, near the Holy of holies, that

the congregation might see what a devout man he was: or it may be

understood as we read it, he prayed by himself, or of himself, out of

his own heart; he did not pray by form; it was an extempore prayer:

for there are many Pharisees that pray and preach too, extempore. I do

not see why these may not be acquired, as well as other arts and

sciences. A man, with a good elocution [articulation, oratory,

speech], ready turn of thought, and good memory, may repeat his own or

other men's sermons, and, by the help of Wilkins or Henry,, may pray

seemingly excellently well, and yet not have the least grain of true

grace in his heart; I speak this, not to cry down extempore prayer, or

to discourage those dear souls who really pray by the spirit; I only

would hereby give a word of reproof to those who are so bigoted to

extempore prayer, that they condemn, as least judge, all that use

forms, as though not so holy and heavenly, as others who pray without

them. Alas! this is wrong. Not every one that prays extempore is a

spiritual, nor every one that prays with a form, a formal man. Let us

not judge one another; let not him that uses a form, judge him that

prays extempore, on that account; and let not him that prays

extempore, despise him who uses a form.

"The Pharisee stood, and prayed thus by himself." Which may signify

also praying inwardly in his heart; for there is a way (and that an

excellent one too) of praying when we cannot speak; thus Anna prayed,

when she spoke not aloud, only her lips moved. Thus God says to Moses,

"Why criest thou?" when, it is plain, he did not speak a word. This is

what the apostle means by the "spirit making intercession (for

believers) with groanings which cannot be uttered." For there are

times when the soul is too big to speak; when God fills it as it were,

and overshadows it with his presence, so that it can only fall down,

worship, adore, and lie in the dust before the Lord. Again, there is a

time when the soul is benumbed, barren and dry, and the believer has

not a word to say to his heavenly Father; and then the heart only can

speak. And I mention this for the encouragement of weak Christians,

who think they never are accepted but when they have a flow of words,

and fancy they do not please God at the bottom, for no other reason

but because they do not please themselves. Such would do well to

consider, that God knows the language of the heart, and the mind of

the spirit; and that we make use of words, not to inform God, but to

affect ourselves. Whenever therefore any of you find yourselves in

such a frame, be not discouraged: offer yourselves up in silence

before God, as clay in the hands of the potter, for him t write and

stamp his own divine image upon your souls. But I believe the Pharisee

knew nothing of this way of prayer: he was self-righteous, a stranger

to the divine life; and therefore either of the former explanations

may be best put upon these words.

"He stood, and prayed thus with himself; God, I thank thee that I am

not as other men are, extortioners, unjust, adulterer, or even as this

Publican." Here is some appearance of devotion, but it is only in

appearance. To thank God that we are not extortioners, unjust,

adulterers, and as wicked in our practices as other men are, is

certainly meet, right, and our bounden duty: for whatever degrees of

goodness there may be in us, more than in others, it is owing to God's

restraining, preventing, and assisting grace. We are all equally

conceived and born in sin; all are fallen short of the glory of God,

and liable to all the curses and maledictions of the law; so that "he

who glorieth, must glory only in the Lord." For none of us have any

thing which we did not receive; and whatever we have received, we did

not in the least merit it, nor could we lay the least claim to it on

any account whatever: we are wholly indebted to free grace for all.

Had the Pharisee thought thus, when he said, "God, I thank thee that I

am not as other men are," it would have been an excellent introduction

to his prayer: but he was a free-willer, as well as self- righteous

(for he that is one must be the other) and thought by his own power

and strength, he had kept himself from these vices. And yet I do not

see what reason he had to trust in himself that he was righteous,

merely because he had to trust in himself that he was righteous,

merely because he was not an extortioner, unjust, adulterer; for all

this while he might be, as he certainly was (as is also every

self-righteous person) as proud as the devil. But he not only boasts,

but lies before God (as all self- justiciaries will be found liars

here or hereafter.) He thanks God that he was not unjust: but is it

not an act of the highest injustice to rob God of his prerogative? is

it not an act of injustice to judge our neighbor? and yet of both

these crimes this self-righteous vaunter is guilty. "Even as this

Publican!" He seems to speak with the untmost disdain; this Publican!

Perhaps he pointed at the poor man, that others might treat him with

the like contempt. Thou proud, confident boaster, what hadst thou to

do with that poor Publican? supposing other Publicans were unjust, and

extortioners, did it therefore follow that he must be so? or, if he

had been such a sinner, how knowest thou but he has repented of those

sins? His coming up to the temple to pray, is one good sign of a

reformation at least. Thou art therefore inexcusable, O Pharisee, who

thus judgest the Publican: for thou that judgest him to be unjust,

art, in the very act of judging, unjust thyself: thy sacrifice is only

the sacrifice of a fool.

We have seen what the Pharisee's negative goodness comes to; I think,

nothing at all. Let us see how far his positive goodness extends; for,

if we are truly religious, we shall not only eschew evil, but also do

good: "I fast twice in the week, I give tithes of all that I possess."

The Pharisee is not here condemned for his fasting, for fasting is a

Christian duty; "when you fast," says our Lord, thereby taking it for

granted that his disciples would fast. And "when the bridegroom shall

be taken away, then shall they fast in those days." "In fasting

often," says the apostle. And all that would not be cast-aways, will

take care, as their privilege, without legal constraint, to "keep

their bodies under, and bring them into subjection." The Pharisee is

only condemned for making a righteousness of his fasting, and thinking

that God would accept him, or that he was any better than his

neighbors, merely on account of his fasting, and thinking that God

would accept him, or that he was any better than his neighbors, merely

on account of his fasting: this is what he was blamed for. The

Pharisee was not to be discommended for fasting twice in a week; I

wish some Christians would imitate him more in this: but to depend on

fasting in the least, for his justification in the sight of God, was

really abominable. "I give tithes of all that I possess." He might as

well have said, I pay tithes. But self-righteous people (whatever they

may say to the contrary) think they give something to God. "I give

tithes of all that I possess:" I make conscience of giving tithes, not

only of all that the law requires, but of my mint, annise, and cummin,

of all things whatsoever I possess; this was well; but to boast of

such things, or of fasting, is pharisaical and devilish. Now then let

us sum up all the righteousness of this boasting Pharisee, and see

what little reason he had to trust in himself, that he was righteous,

or to despise others. He is not unjust (but we have only his bare word

for that, I think I have proved the contrary;) he is no adulterer, no

extortioner; he fasts twice in the week, and gives tithes of all that

he possesses; and all this he might do, and a great deal more, and yet

be a child of the devil: for here is no mention made of his loving the

Lord his God with all his heart, which was the "first and great

commandment of the law;" here is not a single syllable of inward

religion; and he was not a true Jew, who was only one outwardly. It is

only an outside piety at the best; inwardly he is full of pride, self-

justification, free-will and great uncharitableness.

Were not the Pharisees, do you think, highly offended at this

character? for they might easily know it was spoken against them. And

though, perhaps, some of you may be offended at me, yet, out of love,

I must tell you, I fear this parable is spoken against many of you:

for are there not many of you, who go up to the temple to pray, with

no better spirit than this Pharisee did? And because you fast, it may

be in the Lent, or every Friday, and because you do no body any harm,

receive the sacrament, pay tithes, and give an alms now and then; you

think that you are safe, and trust in yourselves that you are

righteous, and inwardly despise those, who do not come up to you in

these outward duties? this, I am persuaded, is the case of many of

you, though, alas! it is a desperate one, as I shall endeavor to show

at the close of this discourse.

Let us now take a view of the Publican, ver. 13. "And the Publican

standing afar off, would not lift up so much as his eyes unto heaven,

but smote upon his breast, saying, God be merciful to me a sinner."

"The Publican standing afar off." Perhaps in the outward court of the

temple, conscious to himself that he was not worthy to approach the

Holy of holies; so conscious and so weighed down with a sense of his

own unworthiness, that he would not so much as lift up his eyes unto

heaven, which he knew was God's throne. Poor heart! what did he feel

at this time! none but returning publicans, like himself, can tell.

Methinks I see him standing afar off, pensive, oppressed, and even

overwhelmed with sorrow; sometimes he attempts to look up; but then,

thinks he, the heavens are unclean in God's sight, and the very angels

are charged with folly; how then shall such a wretch as I dare to lift

up my guilty head! And to show that his heart was full of holy

self-resentment, and that he sorrowed after a godly sort, he smote

upon his breast; the word in the original implies, that he struck hard

upon his breast: he will lay the blame upon none but his own wicked

heart. He will not, like unhumbled Adam, tacitly lay the fault of his

vileness upon God, and say, The passions which thou gavest me, they

deceived me, and I sinned: he is too penitent thus to reproach his

Maker; he smites upon his breast, his treacherous, ungrateful,

desperately wicked breast; a breast now ready to burst: and at length,

out of the abundance of his heart, I doubt not, with many tears, he as

last cries out, "God be merciful to me a sinner." Not, God be merciful

to yonder proud Pharisee: he found enough in himself to vent his

resentment against, without looking abroad upon others. Not, God be

merciful to me a saint; for he knew "all his righteousnesses were but

filthy rags." Not, God be merciful to such or such a one; but, God be

merciful to me, even to me a sinner, a sinner by birth, a sinner in

thought, word, and deed; a sinner as to my person, a sinner as to all

my performances; a sinner in whom is no health, in whom dwelleth no

good thing, a sinner, poor, miserable, blind and naked, from the crown

of the head to the sole of the feet, full of wounds, and bruises, and

putrefying sores; a self-accused, self-condemned sinner. What think

you? would this Publican have been offended if any minister had told

him that he deserved to be damned? would he have been angry, if any

one had told him, that by nature he was half a devil and half a beast?

No: he would have confessed a thousand hells to have been his due, and

that he was an earthly, devilish sinner. He felt now what a dreadful

thing it was to depart from the living God: he felt that he was

inexcusable every way; that he could in nowise, upon account of any

thing in himself, be justified in the sight of God; and therefore lays

himself at the feet of sovereign mercy. "God be merciful to me a

sinner." Here is no confidence in the flesh, no plea fetched from

fasting, paying tithes, or the performance of any other duty; here is

no boasting that he was not an extortioner, unjust, or an adulterer.

Perhaps he had been guilty of all these crimes, at least he knew he

would have been guilty of all these, had he been left to follow the

devices and desires of his own heart; and therefore, with a broken and

contrite spirit, he cries out, "God be merciful to me a sinner."

This man came up to the temple to pray, and he prayed indeed. And a

broken and contrite heart God will not despise. "I tell you," says our

Lord, I who lay in the bosom of the Father from all eternity; I who am

God, and therefore know all things; I who can neither deceive, nor be

deceived, whose judgment is according to right; I tell you, whatever

you may think of it, or think of me for telling you so, "this man,"

this Publican, this despised, sinful, but broken-hearted man, "went

down to his house justified (acquitted, and looked upon as righteous

in the sight of God) rather than the other."

Let Pharisees take heed that they do not pervert this text: for when

it is said, "This man went down to his house justified rather than the

other," our Lord does not mean that both were justified, and that the

Publican had rather more justification than the Pharisee: but it

implies, either that the Publican was actually justified, but the

Pharisee was not; or, that the Publican was in a better way to receive

justification, than the Pharisee; according to our Lord's saying, "The

Publicans and Harlots enter the kingdom of heaven before you." That

the Pharisee was not justified is certain, for "God resisteth the

proud;" and that the Publican was at this time actually justified (and

perhaps went home with a sense of it in his heart) we have great

reason to infer from the latter part of the text, "For every one that

exalteth himself shall be abased, and he that humbleth himself shall

be exalted."

The parable therefore now speaks to all who hear me this day: for that

our Lord intended it for our learning, is evident, from his making

such a general application: "For every one that exalteth himself shall

be abased, and he that humbleth himself shall be exalted."

The parable of the Publican and Pharisee, is but as it were a glass,

wherein we may see the different disposition of all mankind; for all

mankind may be divided into two general classes. Either they trust

wholly in themselves, or in part, that they are righteous, and then

they are Pharisees; or they have no confidence in the flesh, are

self-condemned sinners, and then they come under the character of the

Publican just now described. And we may add also, that the different

reception these men meet with, points out to us in lively colors, the

different treatment the self- justiciary and self-condemned criminal

will meet with at the terrible day of judgment: "Every one that exalts

himself shall be abased, but he that humbleth himself shall be

exalted."

"Every one," without exception, young or old, high or low, rich or

poor (for God is no respecter of persons) "every one," whosoever he

be, that exalteth himself, and not free-grace; every one that trusteth

in himself that he is righteous, that rests in his duties, or thinks

to join them with the righteousness of Jesus Christ, for justification

in the sight of God, though he be no adulterer, not extortioner,

though he be not outwardly unjust, nay, though he fast twice in the

week, and gives tithes of all that he possess; yet shall he be abased

in the sight of all good men who know him here, and before men and

angels, and God himself, when Jesus Christ comes to appear in judgment

hereafter. How low, none but the almighty God can tell. He shall be

abased to live with devils, and make his abode in the lowest hell for

evermore.

Hear this, all ye self-justiciaries, tremble, and behold your doom! a

dreadful doom, more dreadful than words can express, or thought

conceive! If you refuse to humble yourselves, after hearing this

parable, I call heaven and earth to witness against you this day, that

God shall visit you with all his storms, and pour all the vials of his

wrath upon your rebellious heads; you exalted yourselves here, and God

shall abase you hereafter; you are as proud as the devil, and with

devils shall you dwell to all eternity. "Be not deceived, God is not

mocked;" he sees your hearts, he knows all things. And,

notwithstanding you may come up to the temple to pray, your prayers

are turned into sin, and you go down to your houses unjustified, if

you are self-justiciaries; and do you know what it is to be

unjustified? why, if you are unjustified, the wrath of God abideth

upon you; you are in your blood; all the curses of the law belong to

you: cursed are you when you go out, cursed are you when you come in;

cursed are your thoughts, cursed are your words, cursed are your

deeds; every thing you do, say, or think, from morning to night is

only one continued series of sin. However highly you may be esteemed

in the sight of men, however you may be honored with the uppermost

seats in the synagogues, in the church militant, you will have no

place in the church triumphant. "Humble yourselves therefore under the

mighty hand of God:" pull down every self-righteous thought, and every

proud imagination, that now exalteth itself against the perfect,

personal, imputed righteousness of the dear Lord Jesus: "For he (and

he alone) that humbleth himself shall be exalted."

He that humbleth himself, whatever be he: if, instead of fasting twice

in the week, he has been drunk twice in the week; if, instead of

giving tithes of all that he possesses, he has cheated the minister of

his tithes, and the king of his taxes; notwithstanding he be unjust,

an extortioner, an adulterer, nay, notwithstanding the sins of all

mankind center and unite in him; yet, if through grace, like the

Publican, he is enabled to humble himself, he shall be exalted; not in

a temporal manner; for Christians must rather expect to be abased, and

to have their names cast out as evil, and to lay down their lives for

Christ Jesus in this world: but he shall be exalted in a spiritual

sense; he shall be freely justified from all his sins by the blood of

Jesus; he shall have peace with God, a peace which passeth all

understanding; not only peace, but joy in believing; he shall be

translated from the kingdom of Satan, to the kingdom of God's dear

Son: he shall dwell in Christ, and Christ in him: he shall be one with

Christ, and Christ one with him: he shall drink of divine pleasures,

as out of a river: he shall be sanctified throughout in spirit, soul

and body; in one word, he shall be filled with all the fullness of

God. Thus shall the man that humbleth himself be exalted here; but O,

how high shall he be exalted hereafter! as high as the highest

heavens, even to the right-hand of God: there he shall sit, happy both

in soul and body, and judge angels; high, out of the reach of all sin

and trouble, eternally secure from all danger of falling. O sinners,

did you but know how highly God intends to exalt those who humble

themselves, and believe in Jesus, surely you would humble yourselves,

at least beg of God to humble you; for it is he that must strike the

rock of your hearts, and cause floods of contrite tears to flow

therefrom. O that God would give this sermon such a commission, as he

once gave to the rod of Moses! I would strike you through and through

with the rod of his word, until each of you was brought to cry out

with the poor Publican, "God be merciful to me a sinner." What

pleasant language would this be in the ears of the Lord of Sabbaoth!

Are there no poor sinners among you? what, are you all Pharisees?

Surely, you cannot bear the thoughts of returning home unjustified;

can you? what if a fit of the apoplexy should seize you, and your

souls be hurried away before the awful Judge of quick and dead? what

will you do without Christ's righteousness? if you go out of the world

unjustified, you must remain so for ever. O that you would humble

yourselves! then would the Lord exalt you; it may be, that, whilst I

am speaking, the Lord might justify you freely by his grace. I

observed, that perhaps the Publican had a sense of his justification

before he went from the temple, and knew that his pardon was sealed in

heaven: and who knows but you may be thus exalted before you go home,

if you humble yourselves? O what peace, love and joy, would you then

feel in your hearts! you would have a heaven upon earth. O that I

could hear any of you say (as I once heard a poor sinner, under my

preaching, cry out) He is come, He is come! How would you then, like

him, extol a precious, a free-hearted Christ! how would you magnify

him for being such a friend to Publicans and sinners? greater love can

no man show, than to lay down his life for a friend; but Christ laid

down his life for his enemies, even for you, if you are enabled to

humble yourselves, as the Publican did. Sinners, I know not how to

leave off talking with you; I would fill my mouth with arguments, I

would plead with you. "Come, let us reason together;" though your sins

be as scarlet, yet, if you humble yourselves, they shall be as white

as snow. One act of true faith in Christ, justifies you for ever and

ever; he has not promised you what he cannot perform; he is able to

exalt you: for God hath exalted, and given him a name above every

name; that at the name of Jesus every knee shall bow; nay, God hath

exalted him to be not only a Prince, but a Savior. May he be a Savior

to you! and then I shall have reason to rejoice; in the day of

judgment, that I have not preached in vain, not labored in vain.

The Conversion of Zaccheus

Luke 19:9-10 -- "And Jesus said unto him, This day is salvation come

to this house; forasmuch as he also is the Son of Abraham. For the Son

of man is come to seek and to save that which was lost."

Salvation, every where through the whole scripture, is said to be the

free gift of God, through Jesus Christ our Lord. Not only free,

because God is a sovereign agent, and therefore may withhold it from,

or confer it on, whom he pleaseth; but free, because there is nothing

to be found in man, that can any way induce God to be merciful unto

him. The righteousness of Jesus Christ is the sole cause of our

finding favor in God's sight: this righteousness apprehended by faith

(which is also the gift of God) makes it our own; and this faith, if

true, will work by love.

These are parts of those glad tidings which are published in the

gospel; and of the certainty of them, next to the express word of God,

the experience of all such as have been saved, is the best, and, as I

take it, the most undoubted proof. That God might teach us every way,

he has been pleased to leave upon record many instances of the power

of his grace exerted in the salvation of several persons, that we,

hearing how he dealt with them, might from thence infer the manner we

must expect to be dealt with ourselves, and learn in what way we must

look for salvation, if we truly desire to be made partakers of the

inheritance with the saints in light.

The conversion of the person referred to in the text, I think, will be

of no small service to us in this matter, if rightly improved. I would

hope, most of you know who the person is, to whom the Lord Jesus

speaks; it is the publican Zaccheus, to whose house the blessed Jesus

said, salvation came, and whom he pronounces a Son of Abraham.

It is my design (God helping) to make some remarks upon his conversion

recorded at large in the preceding verses, and then to enforce the

latter part of the text, as an encouragement to poor undone sinners to

come to Jesus Christ. "For the Son of man is come, to seek and to save

that which was lost."

The evangelist Luke introduces the account of this man's conversion

thus, verse 1. "And Jesus entered and passed through Jericho." The

holy Jesus made it his business to go about doing good. As the sun in

the firmament is continually spreading his benign, quickening, and

cheering influences over the natural; so the Son of righteousness

arose with healing under his wings, and was daily and hourly diffusing

his gracious influences over the moral world. The preceding chapter

acquaints us of a notable miracle wrought by the holy Jesus, on poor

blind Bartimeus; and in this, a greater presents itself to our

consideration. The evangelist would have us take particular notice of

it; for he introduces it with the word "behold:" "and behold, there

was a man named Zaccheus, who was the chief among the Publicans, and

he was rich."

Well might the evangelist usher in the relation of this man's

conversion with the word "behold!" For, according to human judgment,

how many insurmountable obstacles lay in the way of it! Surely no one

will say there was any fitness in Zaccheus for salvation; for we are

told that he was a Publican, and therefore in all probability a

notorious sinner. The Publicans were gatherers of the Roman taxes;

they were infamous for their abominable extortion; their very name

therefore became so odious, that we find the Pharisees often

reproached our Lord, as very wicked, because he was a friend unto and

sat down to meat with them. Zaccheus then, being a Publican, was no

doubt a sinner; and, being chief among the Publicans, consequently was

chief among sinners. Nay, "he was rich." One inspired apostle has told

us, that "not many mighty, not many noble are called." Another saith,

"God has chosen the poor of this world, rich in faith." And he who was

the Maker and Redeemer of the apostles, assures us, "that it is easier

for a camel, (or cable-rope) to go through the eye of a needle, than

for a rich man to enter into the kingdom of God." Let not therefore

the rich glory in the multitude of their riches.

But rich as he was, we are told, verse 3 that "he sought to see

Jesus." A wonder indeed! The common people heard our Lord gladly, and

the poor received the gospel. The multitude, the ocloS, the mob, the

people that know not the law, as the proud high-priests called them,

used to follow him on foot into the country, and sometimes stayed with

him three days together to hear him preach. But did the rich believe

or attend on him? No. Our Lord preached up the doctrine of the cross;

he preached too searching for them, and therefore they counted him

their enemy, persecuted and spoke all manner of evil against him

falsely. Let not the ministers of Christ marvel, if they meet with the

like treatment from the rich men of this wicked and adulterous

generation. I should think it no scandal (supposing it true) to hear

it affirmed, that none but the poor attended my ministry. Their souls

are as precious to our Lord Jesus Christ, as the souls of the greatest

men. They were the poor that attended him in the days of his flesh:

these are they whom he hath chosen to rich in faith, and to be the

greatest in the kingdom of heaven. Were the rich in this world's goods

generally to speak well of me, woe be unto me; I should think it a

dreadful sign that I was only a wolf in sheep's clothing, that I spoke

peace, peace, when there was no peace, and prophesied smoother things

than the gospel would allow of. Hear ye this, O ye rich. Let who will

dare to do it, God forbid that I should despise the poor; in doing so,

I should reproach my Maker. The poor are dear to my soul; I rejoice to

see them fly to the doctrine of Christ, like the doves to their

windows. I only pray, that the poor who attend, may be evangelized,

and turned into the spirit of the gospel: if so, "Blessed are ye; for

yours is the kingdom of heaven."

But we must return to Zaccheus. "He sought to see Jesus." That is good

news. I heartily wish I could say, it was out of a good principle:

but, without speaking contrary to that charity which hopes and

believeth all things for the best, we may say, that the same principle

drew him after Christ, which now draws multitudes (to speak plainly,

it may be multitudes of you) to hear a particular preacher, even

curiosity: for we are told, that he came not to hear his doctrine, but

to view his person, or, to use the words of the evangelist, "to see

who he was." Our Lord's fame was now spread abroad through all

Jerusalem, and all the country round about: some said he was a good

man; others, "Nay, but he deceiveth the people." And therefore

curiosity drew out this rich Publican Zaccheus, to see who this person

was, of whom he had heard such various accounts. But it seems he could

not conveniently get a sight of him for the press, and because he was

little of stature. Alas! how many are kept from seeing Christ in

glory, by reason of the press! I mean, how many are ashamed of being

singularly good, and therefore follow a multitude to do evil, because

they have a press or throng of polite acquaintance! And, for fear of

being set an nought by those with whom they used to sit at meat, they

deny the Lord of glory, and are ashamed to confess him before men.

This base, this servile fear of man, is the bane of true Christianity;

it brings a dreadful snare upon the soul, and is the ruin of ten

thousands: for I am fully persuaded, numbers are rationally convicted

of gospel-truths; but, not being able to brook contempt, they will not

prosecute their convictions, nor reduce them to practice. Happy those,

who in this respect, like Zaccheus, are resolved to overcome all

impediments that lie in their way to a sight of Christ; for, finding

he could not see Christ because of the press and the littleness of his

natural stature, he did not smite upon his breast, and depart, saying,

"It is in vain to seek after a sight of him any longer, I can never

attain unto it." No, finding he could not see Christ, if he continued

in the midst of, "he ran before the multitude, and climbed up into a

sycamore-tree, to see him; for he was to pass that way."

There is no seeing Christ in Glory, unless we run before the

multitude, and are willing to be in the number of those despised few,

who take the kingdom of God by violence. The broad way, in which so

many go, can never be that strait and narrow way which leads to life.

Our Lord's flock was, and always will be, comparatively a little one;

and unless we dare to run before the multitude in a holy singularity,

and can rejoice in being accounted fools for Christ's sake, we shall

never see Jesus with comfort, when he appears in glory. From

mentioning the sycamore-tree, and considering the difficulty with

which Zaccheus must climb it, we may farther learn, that those who

would see Christ, must undergo other difficulties and hardships,

besides contempt. Zaccheus, without doubt, went through both. Did not

many, think you, laugh at him as he ran along, and in the language of

Michal, Saul's daughter, cry out, "How glorious did the rich Zaccheus

look today, when, forgetting the greatness of his station, he ran

before a pitiful, giddy mob, and climbed up a sycamore-tree, to see an

enthusiastic preacher!" But Zaccheus cares not for all that; his

curiosity was strong: if he could but see who Jesus was, he did not

value what scoffers said of him. Thus, and much more will it be with

all those who have an effectual desire to see Jesus in heaven: they

will go on from strength to strength, break through every difficulty

lying in their way, and care not what men or devils say of or do unto

them. May the Lord make us all thus minded, for his dear Son's sake!

At length, after taking much pains, and going (as we may well suppose)

through much contempt, Zaccheus has climbed the tree; and there he

sits, as he thinks, hid in the leaves of it, and watching when he

should see Jesus pass by: "For he was to pass by that way."

But sing, O heavens, and rejoice, O earth! Praise, magnify, and adore

sovereign, electing, free, preventing love; Jesus the everlasting God,

the Prince of peace, who saw Nathanael under the fig-tree, and

Zaccheus from eternity, now sees him in the sycamore-tree, and calls

him in time.

Verse 5. "And when Jesus came to the place, he looked up, and saw him,

and said unto him, Zaccheus, make haste and come down; for this day I

must abide at thy house." Amazing love! Well might Luke usher in the

account with "behold!" It is worthy of our highest admiration. When

Zaccheus thought of no such thing, nay, thought that Christ Jesus did

not know him; behold, Christ does what we never hear he did before or

after, I mean, invite himself to the house of Zaccheus, saying,

"Zaccheus, make haste and come down; for this day I must abide at thy

house." Not pray let me abide, but I must abide this day at thy house.

He also calls him by name, as though he was well acquainted with him:

and indeed well he might; for his name was written in the book of

life, he was one of those whom the Father had given him from all

eternity: therefore he must abide at his house that day. "For whom he

did predestinate, them he also called."

Here then, as through a glass, we may see the doctrine of free grace

evidently exemplified before us. Here was not fitness in Zaccheus. He

was a Publican, chief among the Publicans; not only so, but rich, and

came to see Christ only out of curiosity: but sovereign grace triumphs

over all. And if we do God justice, and are effectually wrought upon,

we must acknowledge there was no more fitness in us than in Zaccheus;

and, had not Christ prevented us by his call, we had remained dead in

trespasses and sins, and alienated from the divine life, even as

others. "Jesus looked up, and saw him, and said unto him, Zaccheus,

make haste and come down; for this day I must abide at thy house."

With what different emotions of heart may we suppose Zaccheus received

this invitation? Think you not that he was surprised to hear Jesus

Christ call him by name, and not only so, but invite himself to his

house? Surely, thinks Zaccheus, I dream: it cannot be; how should he

know me? I never saw him before: besides, I shall undergo much

contempt, if I receive him under my rood. Thus, I say, we may suppose

Zaccheus thought within himself. But what saith the scripture? "I will

make a willing people in the day of my power." With this outward call,

there went an efficacious power from God, which sweetly over-ruled his

natural will: and therefore, verse 6, "He made haste, and came down,

and received him joyfully;" not only into his house, but also into his

heart.

Thus it is the great God brings home his children. He calls them by

name, by his word or providence; he speaks to them also by his spirit.

Hereby they are enabled to open their hearts, and are made willing to

receive the King of glory. For Zaccheus's sake, let us not entirely

condemn people that come under the word, out of no better principle

than curiosity. Who knows but God may call them? It is good to be

where the Lord is passing by. May all who are now present out of this

principle, hear the voice of the Son of God speaking to their souls,

and so hear that they ma live! Not that men ought therefore to take

encouragement to come out of curiosity. For perhaps a thousand more,

at other times, came too see Christ out of curiosity, as well as

Zaccheus, who were not effectually called by his grace. I only mention

this for the encouragement of my own soul, and the consolation of

God's children, who are too apt to be angry with those who do not

attend on the word out of love to God: but let them alone. Brethren,

pray for them. How do you know but Jesus Christ may speak to their

hearts! A few words from Christ, applied by his spirit, will save

their souls. "Zaccheus, says Christ, make haste and come down. And he

made haste, and came down, and received him joyfully."

I have observed, in holy scripture, how particularly it is remarked,

that persons rejoiced upon believing in Christ. Thus the converted

Eunuch went on his way rejoicing; thus the jailer rejoiced with his

whole house; thus Zaccheus received Christ joyfully. And well may

those rejoice who receive Jesus Christ; for with him they receive

righteousness, sanctification, and eternal redemption. Many have

brought up an ill report upon our good land, and would fain persuade

people that religion will make them melancholy mad. So far from it,

that joy is one ingredient of the kingdom of God in the heart of a

believer; "The kingdom of God is righteousness, peace, and joy in the

Holy Ghost." To rejoice in the Lord, is a gospel-duty. "Rejoice in the

Lord always, and again I say, rejoice." And who can be so joyful, as

those who know that their pardon is sealed before they go hence and

are no more seen? The godly may, but I cannot see how any ungodly men

can, rejoice: they cannot be truly cheerful. What if wicked men may

sometimes have laughter amongst them? It is only the laughter of

fools; in the midst of it there is heaviness; At the best, it is but

like the cracking of thorns under a pot; it makes a blaze, but soon

goes out. But, as for the godly, it is not so with them; their joy is

solid and lasting. As it is a joy that a stranger intermeddleth not

with, so it is a joy that no man taketh from them: it is a joy in God,

a "joy unspeakable and full of glory."

It should seem that Zaccheus was under soul-distress but a little

while; perhaps (says Guthrie, in his book entitled, The Trial

Concerning A Saving Interest In Christ) not above a quarter of an

hour. I add, perhaps not so long: for, as one observes, sometimes the

Lord Jesus delights to deliver speedily. God is a sovereign agent, and

works upon his children in their effectual calling, according to the

counsel of his eternal will. It is with the spiritual, as natural

birth: all women have not the like pangs; all Christians have not the

like degree of conviction. But all agree in this, that all have Jesus

Christ formed in their hearts: and those who have not so many trials

at first, may be visited with the greater conflicts hereafter; though

they never come into bondage again, after they have once received the

spirit of adoption. "We have not, (says Paul) received the spirit of

bondage again unto fear." We know not what Zaccheus underwent before

he died: however, this one thing I know, he now believed in Christ,

and was justified, or acquitted, and looked upon as righteous in God's

sight, though a Publican, chief among the Publicans, not many moments

before. And thus it is with all, that, like Zaccheus, receive Jesus

Christ by faith into their hearts: the very moment they find rest in

him, they are freely justified from all things from which they could

not be justified by the law of Moses; "for by grace are we saved,

through faith, and that not of ourselves, it is the gift of God."

Say not within yourselves, this is a licentious Antinomian doctrine;

for this faith, if true, will work by love, and be productive of the

fruits of holiness. See an instance in this convert Zaccheus; no

sooner had he received Jesus Christ by faith into his heart, but he

evidences it by his works; for, ver. 8, we are told, "Zaccheus stood

forth, and said unto the Lord, Behold, Lord, the half of my goods I

give unto the poor; and if I have taken any thing from any man by

false accusation, I restore him four- fold."

Having believed on Jesus in his heart, he now makes confession of him

with his mouth to salvation. "Zaccheus stood forth;" he was not

ashamed, but stood forth before his brother Publicans; for true faith

casts out all servile, sinful fear of man; "and said, Behold, Lord."

It is remarkable, how readily people in scripture have owned the

divinity of Christ immediately upon their conversion. Thus the woman

at Jacob's well; "Is not this the Christ?" Thus the man born blind;

"Lord, I believe; and worshipped him." Thus Zaccheus, "Behold, Lord."

An incontestable proof this to me, that those who deny our Lord's

divinity, never effectually felt his power: if they had, they would

not speak so lightly of him: they would scorn to deny his eternal

power and Godhead. "Zaccheus stood forth, and said, Behold, Lord, the

half of m goods I give to the poor; and if I have taken any thing from

any man by false accusation, I restore him four-fold." Noble fruits of

a true living faith in the Lord Jesus! Every word calls for our

notice. Not some small, not the tenth part, but the half. Of what? My

goods; things that were valuable. My goods, his own, not another's. I

give: not, I will give when I die, when I can keep them no longer;

but, I give now, even now. Zaccheus would be his own executor. For

whilst we have time we should do good. But to whom would he give half

of his goods? Not to the rich, not to those who were already clothed

in purple and fine linen, of whom he might be recompensed again; but

to the poor, the maimed, the halt, the blind, from which he could

expect no recompense till the resurrection of the dead. "I give to the

poor." But knowing that he must be just before he could be charitable,

and conscious to himself that in his public administrations he had

wronged many persons, he adds, "And if I have taken any thing from any

man by false accusation, I restore him fourfold." Hear ye this, all ye

that make no conscience of cheating the king of his taxes, or of

buying or selling run goods. If ever God gives you true faith, you

will never rest, till, like Zaccheus, you have made restitution to the

utmost of your power. I suppose, before his conversion, he thought it

no harm to cheat thus, no more than you may do now, and pleased

himself frequently, to be sure, that he got rich by doing so: but now

he is grieved for it at his heart; he confesses his injustice before

men, and promises to make ample restitution. Go ye cheating Publicans,

learn of Zaccheus; go away and do likewise. If you do not make

restitution here, the Lord Jesus shall make you confess your sins

before men and angels, and condemn you for it, when he comes in the

glory of his Father to judgment hereafter.

After all this, with good reason might our Lord say unto him, "This

day is salvation come to this house; forasmuch as he also is the son

of Abraham;" not so much by a natural as by a spiritual birth. He was

made partaker of like precious faith with Abraham: like Abraham he

believed on the Lord, and it was accounted to him for righteousness:

his faith, like Abraham's, worked by love; and I doubt not, but he has

been long since sitting in Abraham's harbor.

And now, are you not ashamed of yourselves, who speak against the

doctrines of grace, especially that doctrine of being justified by

faith alone, as though it leaded to licentiousness? What can be more

unjust than such a charge? Is not the instance of Zaccheus, a

sufficient proof to the contrary? Have I strained it to serve my own

turn? God forbid. To the best of my knowledge I have spoken the truth

in sincerity, and the truth as it is in Jesus. I do affirm that we are

saved by grace, and that we are justified by faith alone: but I do

also affirm, that faith must be evidenced by good works, where there

is an opportunity of performing them.

What therefore has been said of Zaccheus, may serve as a rule, whereby

all may judge whether they have faith or not. You say you have faith;

but how do you prove it? Did you ever hear the Lord Jesus call you by

name? Were you ever made to obey the call? Did you ever, like

Zaccheus, receive Jesus Christ joyfully into your hearts? Are you

influenced by the faith you say you have, to stand up and confess the

Lord Jesus before men? Were you ever made willing to own, and humble

yourselves for, your past offenses? Does your faith work by love, so

that you conscientiously lay up, according as God has prospered you,

for the support of the poor? Do you give alms of all things that you

possess? And have you made due restitution to those you have wronged?

If so, happy are ye; salvation is come to your souls, you are sons,

you are daughters of, you shall shortly be everlastingly blessed with,

faithful Abraham. But, if you are not thus minded, do not deceive your

own souls. Though you may talk of justification by faith, like angels,

it will do you no good; it will only increase your damnation. You hold

the truth, but it is in unrighteousness: your faith being without

works, is dead: you have the devil, not Abraham, for your father.

Unless you get a faith of the heart, a faith working by love, with

devils and damned spirits shall you dwell for evermore.

But it is time now to enforce the latter part of the text; "For the

Son of man is come to seek and to save that which was lost." These

words are spoken by our savior in answer to some self-righteous

Pharisees, who, instead of rejoicing with the angels in heaven, at the

conversion of such a sinner, murmured, "That he was gone to be a guest

with a man that was a sinner." To vindicate his conduct, he tells

them, that this was an act agreeable to the design of his coming: "For

the Son of Man is come to seek and to save that which was lost." He

might have said, the Son of God. But O the wonderful condescension of

our Redeemer! He delights to stile himself the Son of man. He came not

only to save, but to seek and to save that which was lost. He came to

Jericho to seek and save Zaccheus; for otherwise Zaccheus would never

have been saved by him. But from whence came he? Even from heaven, his

dwelling-place, to this lower earth, this vale of tears, to seek and

save that which was lost; or all that feel themselves lost, and are

willing, like Zaccheus, to receive him into their hearts to save them;

with how great a salvation? Even from the guilt, and also from the

power of their sins; to make them heirs of God, and joint heirs with

himself, and partakers of that glory which he enjoyed with the Father

before the world began. Thus will the Son of man save that which is

lost. He was made the son of man, on purpose that he might save them.

He had no other end but this in leaving his father's throne, in

obeying the moral law, and hanging upon the cross: all that was done

and suffered, merely to satisfy, and procure a righteousness for poor,

lost, undone sinners, and that too without respect of persons. "That

which was lost;" all of every nation and language, that feel, bewail,

and are truly desirous of being delivered from their lost state, did

the Son of man come down to seek and to save: for he is mighty, not

only so, but willing, to save to the uttermost all that come to God

through him. He will in no wise cast out: for he is the same today, as

he was yesterday. He comes now to sinners, as well as formerly; and, I

hope, hath sent me out this day to seek, and, under him, to bring home

some of you, the lost sheep of the house of Israel.

What say you? Shall I go home rejoicing, saying, That many like sheep

have went astray, but they have now believed on Jesus Christ, and so

returned home to the great Shepherd and Bishop of their souls? If the

Lord would be pleased thus to prosper my handy-work, I care not how

many legalists and self-righteous Pharisees murmur against me, for

offering salvation to the worst of sinners: for I know the Son of man

came to seek and to save them; and the Lord Jesus will now be a guest

to the worst Publican, the vilest sinner that is amongst you, if he

does but believe on him. Make haste then, O sinners, make haste, and

come by faith to Christ. Then, this day, even this hour, nay, this

moment, if you believe, Jesus Christ shall come and make his eternal

abode in your hearts. Which of you is made willing to receive the King

of glory? Which of you obeys his call, as Zaccheus did? Alas! why do

you stand still? How know you, whether Jesus Christ may ever call you

again? Come then, poor, guilty sinners; come away, poor, lost, undone

publicans: make haste, I say, and come away to Jesus Christ. The Lord

condescends to invite himself to come under the filthy roofs of the

houses of your souls. Do not be afraid of entertaining him; he will

fill you with all peace and joy in believing. Do not be ashamed to run

before the multitude, and to have all manner of evil spoke against you

falsely for his sake: one sight of Christ will make amends for all.

Zaccheus was laughed at; and all that will live godly in Christ Jesus,

shall suffer persecution. But what of that? Zaccheus is now crowned in

glory; as you also shall shortly be, if you believe on, and are

reproached for Christ's sake. Do not, therefore, put me off with

frivolous excuses: there's no excuse can be given for your not coming

to Christ. You are lost, undone, without him; and if he is not

glorified in your salvation, he will be glorified in your destruction;

if he does not come and make his abode in your hearts, you must take

up an eternal abode with the devil and his angels. O that the Lord

would be pleased to pass by some of you at this time! O that he may

call you by his Spirit, and make you a willing people in this day of

his power! For I know my calling will not do, unless he, by his

efficacious grace, compel you to come in. O that you once felt what it

is to receive Jesus Christ into your hearts! You would soon, like

Zaccheus, give him everything. You do not love Christ, because you do

not know him; you do not come to him, because you do not feel your

want of him: you are whole, and not broken hearted; you are not sick,

at least not sensible of your sickness; and, therefore, no wonder you

do not apply to Jesus Christ, that great, that almighty physician. You

do not feel yourselves lost, and therefore do not seek to be found in

Christ. O that God would wound you with the sword of his Spirit, and

cause his arrows of conviction to stick deep in your hearts! O that he

would dart a ray of divine light into your souls! For if you do not

feel yourselves lost without Christ, you are of all men most

miserable: your souls are dead; you are not only an image of hell, but

in some degree hell itself: you carry hell about with you, and you

know it not. O that I could see some of you sensible of this, and hear

you cry out, "Lord, break this hard heart; Lord, deliver me from the

body of this death; draw me, Lord, make me willing to come after thee;

I am lost; Lord, save me, or I perish!" Was this your case, how soon

would the Lord stretch forth his almighty hand, and say, Be of good

cheer, it is I; be not afraid? What a wonderful calm would then

possess your troubled souls! Your fellowship would then be with the

Father and the Son: your life would be hid with Christ in God.

Some of you, I hope, have experienced this, and can say, I was lost,

but I am found; I was dead, but am alive again: the Son of man came

and sought me in the day of his power, and saved my sinful soul. And

do you repent that you came to Christ? Has he not been a good master?

Is not his presence sweet to your souls? Has he not been faithful to

his promise? And have you not found, that even in doing and suffering

for him, there is an exceeding present great reward? I am persuaded

you will answer, Yes. O then, ye saints, recommend and talk of the

love of Christ to others, and tell them, O tell them what great things

the Lord has done for you! This may encourage others to come unto him.

And who knows but the Lord may make you fishers of men? The story of

Zaccheus was left on record for this purpose. No truly convicted soul,

after such an instance of divine grace has been laid before him, need

despair of mercy. What if you are Publicans? Was not Zaccheus a

Publican? What if you are chief among the Publicans? Was not Zaccheus

likewise? What if you are rich? Was not Zaccheus rich also? And yet

almighty grace made him more than conqueror over all these hindrances.

All things are possible to Jesus Christ; nothing is too hard for him:

he is the Lord almighty. Our mountains of sins must all fall before

this great Zerubbabel. On him God the Father has laid the iniquities

of all that shall believe on him; and in his own body he bare them on

the tree. There, there, by faith, O mourners in Zion, may you see your

Savior hanging with arms stretched out, and hear him, as it were, thus

speaking to your souls; "Behold how I have loved you! Behold my hands

and my feed! Look, look into my wounded side, and see a heart flaming

with love: love stronger than death. Come into my arms, O sinners,

come wash your spotted souls in my heart's blood. See here is a

fountain opened for all sin and all uncleanness! See, O guilty souls,

how the wrath of God is now abiding upon you: come, haste away, and

hide yourselves in the clefts of my wounds; for I am wounded for your

transgressions; I am dying that you may live for evermore. Behold, as

Moses lifted up the serpent in the wilderness, so am I here lifted up

upon a tree. See how I am become a curse for you: the chastisement of

your peace is upon me. I am thus scourged, thus wounded, thus

crucified, that you by my stripes may be healed. O look unto me, all

ye trembling sinners, even to the ends of the earth! Look unto me by

faith, and you shall be saved: for I came thus to be obedient even

unto death, that I might save that which was lost."

And what say you to this, O sinners? Suppose you saw the King of glory

dying, and thus speaking to you; would you believe on him? No, you

would not, unless you believe on him now: for though he is dead, he

yet speaketh all this in the scripture; nay, in effect, says all this

in the words of the text, "The Son of man is come to seek and to save

that which is lost." Do not therefore any longer crucify the Lord of

glory. Bring those rebels, your sins, which will not have him to reign

over them, bring them out to him: though you cannot slay them

yourselves, yet he will slay them for you. The power of his death and

resurrection is as great now as formerly. Make haste therefore, make

haste, O ye publicans and sinners, and give the dear Lord Jesus your

hearts, your whole hearts. If you refuse to hearken to this call of

the Lord, remember your damnation will be just: I am free from the

blood of you all: you must acquit my Master and me at the terrible day

of judgment. O that you may know the things that belong to your

everlasting peace, before they are eternally hid from your eyes! Let

all that love the Lord Jesus Christ in sincerity say, Amen.

The Marriage of Cana

John 2:11 -- "This beginning of miracles did Jesus in Cana of Galilee,

and manifested forth his glory; and his disciples believed on him."

I have more than once had occasion to observe, that the chief end St.

John had in view, when he wrote his gospel, was to prove the divinity

of Jesus Christ, [that Word, who not only was from everlasting with

God, but also was really God blessed for evermore] against those

arch-heretics Ebion and Cerinthus, whose pernicious principles too

many follow in these last days. For this purpose, you may take notice,

that he is more particular than any other Evangelist, in relating our

Lord's divine discourses, and also the glorious miracles which he

wrought, not by a power derived from another, like Moses, and other

prophets, but from a power inherent in himself.

The words of the text have a reference to a notable miracle which

Christ performed, and thereby gave proof of his eternal power and

Godhead. "This beginning of miracles did Jesus in Cana of Galilee, and

manifested forth his glory; and his disciples believed on him."

The miracle here spoken of, is that of our Lord's turning water into

wine at a marriage feast. I design, at present, by God's help, to make

some observations on the circumstances and certainty of the miracle,

and then conclude with some practical instructions; that you, by

hearing how Jesus Christ has showed forth his glory, may, by the

operation of God's Spirit upon your hearts, with the disciples

mentioned in the text, be brought to believe on him.

First, then, I would make some observations on the miracle itself.

Verse 1 and 2. "And the third day there was a marriage in Cana of

Galilee; and the mother of Jesus was there. And both Jesus was called,

and his disciples, to the marriage." By our Lord's being at a feast we

may learn, that feasting upon solemn occasions is not absolutely

unlawful: but then we must be exceeding careful at such seasons, that

the occasion be solemn, and that we go not for the sake of eating and

drinking, but to edify one another in love. Feasting in any other

manner, I think absolutely unlawful for the followers of Jesus Christ:

because if we eat and drink out of any other view, it cannot be to the

glory of God. The Son of man, we know, "came eating and drinking." If

a Pharisee asked him to come to his house, our Lord went, and sat down

with him. But then we find his discourse was always such as tended to

the use of edifying. We may then, no doubt, go and do likewise.

We may observe farther, that if our Lord was present at a marriage

feast, then, to deny marriage to any order of men, is certainly a

"doctrine of devils." "Marriage (says the Apostle) is honorable in

all." Our Lord graced a marriage feast with his first public miracle.

It was an institution of God himself, even in paradise: and therefore,

no doubt, lawful for all Christians, even for those who are made

perfect in holiness through the faith of Jesus Christ. But then, we

may learn the reason why we have so many unhappy marriages in the

world; it is because the parties concerned do not call Jesus Christ by

prayer, nor ask the advice of his true disciples when they are about

to marry. No; Christ and religion are the last things that are

consulted; and no wonder then if matches of the devil's making (as all

such are, which are contracted only on account of outward beauty, or

for filthy lucre's sake) prove most miserable, and grievous to be

borne.

I cannot but dwell a little on this particular, because I am persuaded

the devil cannot lay a greater snare for young Christians, than to

tempt them unequally to yoke themselves with unbelievers; as are all

who are not born again of God. This was the snare wherein the sons of

God were entangled before the flood, and one great cause why God

brought that flood upon the world. For what says Moses, Gen 6:2, 3,

"The sons of God (the posterity of pious Seth) saw the daughters of

men, (or the posterity of wicked Cain) that they were fair, (not that

they were pious) and they took them wives of all which they chose:"

not which God chose for them. What follows? "And the Lord saith, My

spirit shall not always strive with man, for that he also is flesh;"

that is, even the few righteous souls being now grown carnal by their

ungodly marriages, the whole world was altogether become abominable,

and had made themselves vessels of wrath fitted for destruction. I

might instance farther, the care the ancient patriarchs took to choose

wives for their children out of their own religious families, and it

was one great mark of Esau's rebellion against his father, that he

took unto himself wives of the daughters of the Canaanites, who were

strangers to the covenant of promise made unto his fathers. But I

forbear. Time will not permit me to enlarge here. Let it suffice to

advise all, whenever they enter into a marriage state, to imitate the

people of Cana in Galilee, to call Christ to the marriage; He

certainly will hear and choose for you; and you will always find his

choice to be the best. He then will direct you to such yoke-fellows as

shall be helps meet for you in the great work of your salvation, and

then he will also enable you to serve him without distraction, and

cause you to walk, as Zachary and Elizabeth, in all his commandments

and ordinances blameless.

But to proceed. Who these persons were that called our Lord and his

disciples to the marriage, is not certain. Some (because it is said,

that the mother of Jesus was there) have supposed that they were

related to the Virgin, and that therefore our Lord and his disciples

were invited on her account. However that be, it should seem they were

not very rich, (for what had rich folks to do with a despised Jesus of

Nazareth, and his mean followers?) because we find they were

unfurnished with a sufficient quantity of wine for a large company,

and therefore, "when they wanted wind, the mother of Jesus," having,

as it should seem by her applying to him so readily on this occasion,

even in his private life, seen some instances of his miraculous power,

"saith unto him, They have no wine." She thought is sufficient only to

inform him of the wants of the host, knowing that he was as ready to

give as she to ask. In this light the blessed Virgin's request appears

to us at the first view; but if we examine our Lord's answer, we shall

have reason to think there was something which was not right; for

Jesus saith unto her, ver. 4, "Woman, what have I to do with thee?"

Observe, he calls her woman, not mother; to show her, that though she

was his mother, as he was man, yet she was his creature, as he was

God. "What have I to do with thee?" Think you that I must work

miracles at your bidding? Some have thought that she spoke as though

she had an authority over him, which was a proud motion, and our Lord

therefore checks her for it, And if Jesus Christ would not turn a

little water into wine, whilst he was here on earth, at her command,

how idolatrous is that church, and how justly do we separate from her,

which prescribes forms, wherein the Virgin is desired to command her

Son to have compassion on us!

But notwithstanding the holy Virgin was blamable in this respect, yet

she hath herein set rich and poor an example which it is your duty to

follow. You that are rich, and live in cieled houses, learn of her to

go into the cottages of the poor; your Lord was not above it, and why

should you? And when you do visit them, like the virgin-mother,

examine their wants; and when you see they have no wine, and are ready

to perish with hunger, shut not up your bowels of compassion, but

bless the Lord for putting it in your power to administer to their

necessities. Believe me, such visits would do you good. You would

learn then to be thankful that God has given you bread enough, and to

spare. And I am persuaded, every mite that you bestow on feeding the

hungry and clothing the naked disciples of Jesus Christ, will afford

you more satisfaction at the hour of death, and in the day of

judgment, than all the thousands squandered away in balls and

assemblies, and such like entertainments.

You that are poor in this world's goods, and thereby are disabled from

helping, yet you may learn from the Virgin, to pray for one another.

She could not turn the water into wine, but she could entreat her son

to do it: and so may you; and doubt not of the Lord's hearing you; for

God has chosen the poor in this world, rich in faith: and by your

servant prayers, you may draw down many a blessing on your poor fellow

creatures. O that I may ever be remembered by you before the throne of

our dear Lord Jesus! But what shall we say? Will our Lord entirely

disregard this motion of his mother? No; though he check her with,

"Woman, what have I to do with thee?" yet he intimates that he would

do as she desired by-and-by; "Mine hour is not yet come." As though he

had said, The wine is almost, but not quite out; when they are come to

an extremity, and sensible of the want of my assistance, then will I

show forth my glory, that they may behold it, and believe on me.

Thus, Sirs, hath our Lord been frequently pleased to deal with me,

and, I doubt not, with many of you also. Often, often when I have

found his presence as it were hidden from my soul, and his comforts

well nigh gone, I have went unto him complaining that I had no visit

and token of his love, as usual. Sometimes he has seemed to turn a

deaf ear to my request, and as it were said, "What have I to do with

thee?" which has made me go sorrowing all the day long; so foolish was

I, and faithless before him: for I have always found he loved me

notwithstanding, as he did Lazarus, though he stayed two days after he

heard he was sick. But when my hour of extremity has been come, and my

will broken, then hath he lifted up the light of his blessed

countenance afresh; he has showed forth his glory, and made me ashamed

for disbelieving him, who often hath turned my water into wine. Be not

then discouraged, if the Lord does not immediately seem to regard the

voice of your prayer, when you cry unto him. The holy Virgin we find

was not; no, she was convinced his time was the best time, and

therefore, verse 5, "saith unto the servants, (O that we could follow

her advice!) whatsoever he saith unto you, do it."

And now, behold the hour is come, when the eternal Son of God will

show forth his glory. The circumstance of the miracle is very

remarkable; ver. 6, "And there were set six water-pots of water, after

the manner of the purifying of the Jews, containing two or three

firkins a-piece." The manner of this purifying we have an account of

in the other Evangelist, especially St. Mark, who informs us, that the

Pharisees, and all the Jews, except they wash their hands oft, eat

not; and when they come from the market, except they wash they eat

not. This was a superstitious custom; but, however , we may learn from

it, whenever we come in from conversing with those that are without,

to purify our hearts by self-examination and prayer; for it is hard to

go through the world, and to be kept unspotted from it.

Observe further, verse 7. "Jesus saith unto them," not to his own

disciples, but unto the servants of the house, who were strangers to

the holy Jesus, and whom the virgin had before charged to do

whatsoever he said unto them; "Fill the water-pots with water. And

they filled them to the brim. And he saith unto them, draw out now,

and bear to the governor of the feast. And they bear it." How our Lord

turned the water into wine we are not told. What have we to do with

that? Why should we desire to be wise above what is written? It is

sufficient for the manifestation of his glorious godhead, that we are

assured he did do it. For we are told, verse 9, 10, "When the ruler of

the feast had tasted the water that was made wine, and knew not whence

it was (but the servants that drew the water knew) the governor of the

feast called the bridegroom, and saith unto him, every man at the

beginning doth set forth good wine, and when they have well drank,

that which is worse; but thou hast kept the good wine until now."

To explain this passage, you must observe, it was the custom of the

Jews, nay even of the heathens themselves, (to the shame of our

Christian baptized heathens be it spoken) at their public feasts to

choose a governor, who was to ever see and regulate the behavior of

the guests, and to take care that all things were carried on with

decency and order. To this person then did the servants bear the wine;

and we may judge how rich it was by his commendation of it, "Every man

at the beginning, &c." Judge ye then, whether Jesus did not show forth

his glory, and whether you have not good reason, like the disciple

here mentioned, to believe on him?

Thus, my brethren, I have endeavored to make some observations on the

miracle itself. But alas! this is only the outward court thereof, the

veil is yet before our eyes; turn that aside, and we shall see such

mysteries under it, as will make our hearts to dance for joy, and fill

our mouths with praise for evermore!

But here I cannot help remarking what a sad inference one of our

masters of Israel, in a printed sermon, has lately drawn from this

commendation of the bridegroom. His words are these. "Our blessed

Savior came eating and drinking, was present at weddings, and other

entertainments, (though I hear of his being only at one;) nay, at one

of them (which I suppose is that of which I am now discoursing) worked

a miracle to make wine, when it is plain there had been more drank

than was absolutely necessary for the support of nature, and

consequently something had been indulged to pleasure and

cheerfulness."

I am sorry such words should come from the mouth and pen of a

dignified clergyman of the Church of England. Alas! how is she fallen!

or at least, in what danger must her tottering ark be, when such

unhallowed hands are stretched out to support it! Well may I bear

patiently to be stiled a blasphemer, and a setter forth of strange

doctrine, when my dear Lord Jesus is thus traduced; and when those who

pretend to preach in his name, urge this example to patronize

licentiousness and excess. It is true (as I observed at the beginning

of this discourse) our blessed Savior did come eating and drinking; he

was present at a wedding, and other entertainments; nay, at one of

them worked a miracle to make wine, (you see I have been making some

observations on it) but then it is not plain there had been more wine

drank than was absolutely necessary for the support of nature; much

less does it appear, that something had been indulged to pleasure and

cheerfulness.

The governor does indeed say, "When men have well drunken," but it no

where appears that they were the men. Is it to be supposed, that the

most holy and unspotted Lamb of God, who was manifested to destroy the

works of the devil, and who, when at a Pharisee's house, took notice

of even the gestures of those with whom he sat at meat; is it to be

supposed, that our dear Redeemer, whose constant practice it was to

tell people they must deny themselves, and take up their crosses

daily; who bid his disciples to take heed, lest at any time their

hearts might be over-charged with surfeiting and drunkenness; can it

be supposed, that such a self-denying Jesus should now turn six large

water-pots of water into the richest wine, to encourage excess and

drunkenness in persons, who, according to this writer, had indulged to

pleasure and cheerfulness already? Had our Lord sat by, and seen them

indulge, without telling them of it, would it not be a sin? But to

insinuate he not only did this, but also turned water into wine, to

increase that indulgence; this is making Christ a minister of sin

indeed. What is this, but using him like the Pharisees of old, who

called him a glutton, and a wine-bibber? Alas! how may we expect our

dear Lord's enemies will treat him, when he is thus wounded in the

house of his seeming friends? Sirs, if you follow such doctrine as

this, you will not be righteous, but I am persuaded you will be wicked

over-much.

But God forbid you should think our Lord behaved so much unlike

himself in this matter. No, he had nobler ends in view, when he

wrought this miracle. One, the evangelist mentions in the words of the

text, "to show forth his glory," or to give a proof of his eternal

power and godhead.

Here seems to be an allusion to the appearance of God in the

tabernacle, which this same evangelist takes notice of in his first

chapter, where he says, "The Word (Jesus Christ) was made flesh, and

dwelt (or, as it is rendered in the margin, tabernacled) amongst us."

Our dear Lord, though very God of very God, and also most perfect and

glorious in himself as man, was pleased to throw a veil of flesh over

this his great glory, when he came to make his soul an offering for

sin. And that the world might know and believe in him as the Savior of

all men, he performed many miracles, and this in particular; for thus

speaks the evangelist, "This first," &c.

This then was the chief design of our Lord's turning the water into

wine. But there are more which our Lord may be supposed to have had in

view, some of which I shall proceed to mention.

Secondly, he might do this to reward the hose for calling him and his

disciples to the marriage. Jesus Christ will not be behind-hand with

those who receive him or his followers, for his name's sake. Those who

thus honor him, he will honor. A cup of cold water given in the name

of a disciple, shall in no wise lose its reward. He will turn water

into wine. Though those who abound in alms-deeds, out of a true faith

in, and love for Jesus, may seem as it were to throw their bread upon

the waters, yet they shall find it again after many days. For they who

give to the poor out of this principle, lend unto the Lord; and look,

whatsoever they lay out, it shall be repaid them again. Even in this

life, God often orders good measure pressed down and running over, to

be returned into his servants bosoms. It is the same in spirituals. To

him that hath, and improves what he hath, for the sake of Christ and

his disciples, shall be given, and he shall have abundance. Brethren,

I would not boast; but, to my master's honor and free grace be it

spoken, I can prove this to be true by happy experience. When I have

considered that I am a child, and cannot speak, and have seen so many

of you come out into the wilderness to be fed, I have often said

within myself, what can I do with my little stock of grace and

knowledge among so great a multitude? But, at my Lord's command, I

have given you to eat of such spiritual food as I had, and before I

have done speaking, have had my soul richly fed with the bread which

cometh down from heaven. Thus shall it be done to all such who are

willing to spend and be spent for Christ or his disciples; for there

is no respect of persons with God.

Thirdly, Our Lord's turning the water, which was poured out so

plentifully, into wine, is a sign of the plentiful pouring out of his

Spirit into the hearts of believers. The holy Spirit is in scripture

compared unto wine; and therefore the prophet calls us to buy wine as

well as milk, that is, the spirit of love, which fills and gladdens

the soul as it were with new wine. The apostle alludes to this, when

he bids the Ephesians "not to be drunk with wine, wherein is excess,

but be filled with the Spirit." And our Lord shows us thus much by

choosing wine; to show forth the strength and refreshment of his

blood, in the blessed sacrament. I know these terms are unintelligible

to natural men, they can no more understand me, than if I spoke to

them in an unknown tongue, for they are only to be spiritually

discerned. To you then that are spiritual do I speak, to you who are

justified by faith, and feel the blessed Spirit of Jesus Christ

working upon your hearts, you can judge of what I say; you have

already (I am persuaded) been as it were filled with new wine by the

inspiration of his Holy Spirit. But alas! you have not yet had half

your portion; thee are only earnests, and in comparison but shadows of

good things to come; our Lord keeps his best wine for you till the

last; and though you have drank deep of it already, yet he intends to

give you more: He will not leave you, till he has filled you to the

brim, till you are ready to cry out, Lord, stay thine hand, thy poor

creatures can hold no more! Be not straitened in your own bowels,

since Jesus Christ is not straitened in his. Open your hearts as wide

as ever you will, the Spirit of the Lord shall fill them. Christ deals

with true believers, as Elijah did with the poor woman, whose oil

increased, to pay her husband's debts; as long as she brought

pitchers, the oil continued. It did not cease till she ceased bringing

vessels to contain it. My brethren, our hearts are like those

pitchers; open them freely by faith, and the oil of God's free gift,

the oil of gladness, the love of God through Christ, shall be

continually pouring in; for believers are to be filled with all the

fullness of God.

Fourthly, Our Lord's turning water into wine, and keeping the best

until last, may show forth the glory of the latter days of his

marriage feast with his church. Great things God has done already,

whereat millions of saints have rejoiced, and do yet rejoice. Great

things God is doing now, but yet, my brethren, we shall see greater

things than these. It is meet, right, and our bounden duty, to give

thanks unto God, even the Father; for many righteous men have desired

to see the things which we see, and have not seen them; and to hear

the things which we hear, and have not heard them. But still there are

more excellent things behind. Glorious things are spoken of these

times, "when the earth shall be filled with the knowledge of the Lord,

as the waters cover the sea." There is a general expectation among the

people of God, when the partition-wall between Jew and Gentile shall

be broken down, and all Israel be saved. Happy those who live when God

does this. They shall see Satan, like lightning, fall from heaven.

They shall not weep, as the Jews did at the building of the second

temple. No, they shall rejoice with exceeding great joy. For all the

former glory of the Christian church shall be nothing in comparison of

that glory which shall excel. Then shall they cry out with the

governor of the feast, "thou hast kept thy good wine until now!"

Fifthly, and lastly, This shows us the happiness of that blessed

state, when we shall all sit together at the marriage supper of the

Lamb, and drink of the new wine in his eternal and glorious kingdom!

The rewards which Jesus Christ confers on his faithful servants, and

the comforts of his love wherewith he comforts them, whilst pilgrims

here on earth, are often so exceeding great, that was it not promised,

it were almost presumption for them to hope for any reward hereafter.

But, my brethren, all the manifestations of God that we can possibly

be favored with here, when compared with the glory that is to be

revealed in us, are no more than a drop of water when compared with an

unbounded ocean. Though Christ frequently fills his saints even to the

brim, yet their corruptible bodies weigh down their souls, and cause

them to cry, "Who shall deliver us from these bodies of death?" These

earthly tabernacles can hold no more: But, blessed be God, these

earthly tabernacles are to be dissolved; this corruptible is to put on

incorruption; this mortal is to put on immortality: and when God shall

cause all his glory to pass before us, then shall we cry out, Lord,

thou hast kept thy good wine until now. We have drank deeply of thy

spirit; we have heard glorious things spoken of this thy city, O God!

but we now find, that not the half, not the thousandth part hath been

told us. O the invisible realities of the world of faith! Eye hath not

seen, ear hath not heard, neither hath it entered into the heart of

the greatest saint to conceive how Christ will show forth his glory

there! St. Paul, who was carried up into the third heavens, could give

us little or no account of it. And well he might not -- for he heard

and saw such things as is not possible for a man clothed with flesh

and blood to utter. Whilst I am thinking, and only speaking of those

things unto you, I am almost carried beyond myself. Methinks, I now

receive some little foretastes of that new wine which I hope to drink

with you in the heavenly kingdom for ever and ever.

And wherefore do you think I have been saying these things? Many,

perhaps, may be ready to say, To manifest thy own vain-glory. But it

is a small matter with me to be judged of man's judgment. He that

judgeth me is the Lord. He knows that I have spoken of his miracle,

only for the same end for which he at first performed it, and which I

at first proposed, that is, "to show forth his glory," that you also

may be brought to believe on him.

Did I come to preach myself, and not Christ Jesus my Lord, I would

come to you, not in this plainness of speech, but with the enticing

words of man's wisdom. Did I desire to please natural men, I need not

preach here in the wilderness. I hope my heart aims at nothing else,

than what our Lord's great fore-runner aimed at, and which ought to be

the business of every gospel minister, that is, to point out to you

the God-man Christ Jesus. "Behold then (by faith behold) the Lamb of

God, who taketh away the sins of the world." Look unto him, and be

saved. You have heard how he manifested, and will yet manifest his

glory to true believers; and why then, O sinners, will you not believe

in him? I say, O sinners, for now I have spoken to the saints, I have

many things to say to you. And may God give you all an hearing ear,

and an obedient heart!

The Lord Jesus who showed forth his glory above 1700 years ago, has

made a marriage feast, and offers to espouse all sinners to himself,

and to make them flesh of his flesh, and bone of his bone. He is

willing to be united to you by one spirit. In every age, at sundry

times, and after divers manners, he hath sent forth his servants, and

they had bidden many, but yet, my brethren, there is room. The Lord

therefore now has given a commission in these last days to others of

his servants, even to compel poor sinners by the cords of love to come

in. For our master's house must and shall be filled. He will not shed

his gracious blood in vain. Come then, come to the marriage. Let this

be the day of your espousals with Jesus Christ, he is willing to

receive you, though other lords have had dominion over you. Come then

to the marriage. Behold the oxen and fatlings are killed, and all

things are ready; let me hear you say, as Rebecca did, when they asked

her, whether she would go and be a wife to Isaac; O let me hear you

say, we will come. Indeed you will not repent it. The Lord shall turn

your water into wine. He shall fill your souls with marrow and

fatness, and cause you to praise him with joyful lips.

Do not say, you are miserable, and poor, and blind, and naked, and

therefore ashamed to come, for it is to such that this invitation is

not sent. The polite, the rich, the busy, self-righteous Pharisees of

this generation have been bidden already, but they have rejected the

counsel of God against themselves. They are too deeply engaged in

going, one to his country house, another to his merchandise. They are

so deeply wedded to the pomps and vanities of this wicked world, that

they, as it were with one consent, have made excuse. And though they

have been often called in their own synagogues, yet all the return

they make, is to thrust us out, and thereby in effect say, they will

not come. But God forbid, my brethren, that you should learn of them;

no, since our Lord condescends to call first, (because if left to

yourselves you would never call after him) let me beseech you to

answer him, as he answered for you, when called upon by infinite

offended justice to die for you sins, "Lo! I come to do thy will, O

God!" What if you are miserable, and poor, and blind, and naked, that

is no excuse; faith is the only wedding garment which Christ requires;

he does not call you because you already are, but because he intends

to make you saints. It pities him to see you naked. He wants to cover

you with his righteousness. In short, he desires to show forth his

glory, that is, his free love through your faith in him. Not but that

he will be glorified, whether you believe in him or not; for the

infinitely free love of Jesus Christ will be ever the same, whether

you believe it, or so receive it, or the contrary. But our Lord will

not always send out his servants in vain, to call you; the time will

come when he will say, None of those which were bidden, and would not

come, shall taste of my supper. Our Lord is a God of justice, as well

as of love; and if sinners will not take hold of his golden scepter,

verily he will bruise them with his iron rod. It is for your sakes, O

sinners, and not his own, that he thus condescends to invite you:

suffer him then to show forth his glory, even the glory of the

exceeding riches of his free grace, by believing on him, "For we are

saved by grace through faith." It was grace, free grace, that moved

the Father so to love the world, as to "give his only begotten Son,

that whosoever believeth in him should not perish, but have

everlasting life!" It was grace, that made the Son to come down and

die. It was grace, free grace, that moved the Holy Ghost to undertake

to sanctify the elect people of God: and it was grace, free grace,

that moved our Lord Jesus Christ to send forth his ministers to call

poor sinners this day. Let me not then, my brethren, go without my

errand. Why will you not believe in him? Will the devil do such great

and good things for you as Christ will? No indeed, he will not.

Perhaps, he may give you to drink at first of a little brutish

pleasure; but what will he give you to drink as last? a cup of fury

and of trembling; a never-dying worm, a self-condemning conscience,

and the bitter pains of eternal death. But as for the servants of

Jesus Christ, it is not so with them. No, he keeps his best wine till

the last. And though he may cause you to drink of the brook in the way

to heaven, and of the cup of affliction, yet he sweetens it with a

sense of his goodness, and makes it pleasant drink, such as their

souls do love. I appeal to the experience of any saint here present,

(as I doubt not but there are many such in this field) whether Christ

has not proved faithful, ever since you have been espoused to him? Has

he not showed forth his glory, ever since you have believed on him?

And now, sinners, what have you to object? I see you are all silent,

and well you may. For if you will not be drawn by the cords of

infinite and everlasting love, what will draw you? I could urge many

terrors of the Lord to persuade you; but if the love of Jesus Christ

will not constrain you, your case is desperate. Remember then this day

I have invited all, even the worst of sinners, to be married to the

Lord Jesus. If you perish, remember you do not perish for lack of

invitation. You yourselves shall stand forth at the last day, and I

here give you a summons to meet me at the judgment seat of Christ, and

to clear both my master and me. Would weeping, would tears prevail on

you, I could wish my head were waters, and my eyes fountains of tears,

that I might weep out every argument, and melt you into love. Would

any thing I could do or suffer, influence your hearts, I think I could

bear to pluck out my eyes, or even to lay down my life for your sakes.

Or was I sure to prevail on you by importunity, I could continue my

discourse till midnight, I would wrestle with you even till the

morning watch, as Jacob did with the angel, and would not go away till

I had overcome. But such power belongeth only unto the Lord, I can

only invite; it is He only can work in you both to will and to do

after his good pleasure; it is his property to take away the heart of

stone, and give you a heart of flesh; it is his spirit that must

convince you of unbelief, and of the everlasting righteousness of his

dear Son; it is He alone must give faith to apply his righteousness to

your hearts; it is He alone can give you a wedding garment, and bring

you to sit down and drink new wine in his kingdom. As to spirituals we

are quite dead, and have no more power to turn to God of ourselves,

than Lazarus had to raise himself, after he had lain stinking in the

grave four days. If thou canst go, O man, and breathe upon all the dry

bones that lie in the graves, and bid them live; if thou canst take

thy mantle and divide yonder river, as Elijah did the river Jordan;

then will we believe thou hast a power to turn to God of thyself: But

as thou must despair of the one, so thou must despair of the other,

without Christ's quickening grace; in him is thy only help; fly to him

then by faith; say unto him, as the poor leper did, "Lord, if thou

wilt," thou canst make me willing; and he will stretch forth the

right-hand of his power to assist and relieve you: He will sweetly

guide you by his wisdom on earth, and afterwards take you up to

partake of his glory in heaven.

To his mercy therefore, and Almighty protection, do I earnestly,

humbly, and most affectionately commit you: the Lord bless you and

keep you; the Lord lift up the light of his blessed countenance upon

you, and give you all peace and joy in believing, now and for

evermore!

The Duty of Searching the Scriptures

John 5:39 -- "Search the Scriptures."

When the Sadducees came to our blessed Lord, and put to him the

question, "whose wife that woman should be in the next life, who had

seven husbands in this," he told them "they erred, not knowing the

scriptures." And if we would know whence all the errors, that have

over-spread the church of Christ, first arose, we should find that, in

a great measure, they flowed from the same fountain, ignorance of the

word of God.

Our blessed Lord, though he was the eternal God, yet as man, he made

the scriptures his constant rule and guide. And therefore, when he was

asked by the lawyer, which was the great commandment of the law, he

referred him to his Bible for an answer, "What readest thou?" And

thus, when led by the Spirit to be tempted by the devil, he repelled

all his assaults, with "it is written."

A sufficient confutation this, of their opinion, who say, "the Spirit

only, and not the Spirit by the Word, is to be our rule of action." If

so, our Savior, who had the Spirit without measure, needed not always

have referred to the written word.

But how few copy after the example of Christ? How many are there who

do not regard the word of God at all, but throw the sacred oracles

aside, as an antiquated book, fit only for illiterate men?

Such do greatly err, not knowing what the scriptures are, I shall,

therefore,

First, Show, that it is every one's duty to search them.

And Secondly, Lay down some directions for you to search them with

advantage.

I. I am to show, that it is every person's duty to search the

Scriptures.

By the Scriptures, I understand the law and the prophets, and those

books which have in all ages been accounted canonical, and which make

up that volume commonly called the Bible.

These are emphatically stiled the Scriptures, and, in one place, the

"Scriptures of Truth," as though no other books deserved the name of

true writings or scripture in comparison of them.

They are not of any private interpretation, authority, or invention,

but holy men of old wrote them, as they were moved by the Holy Ghost.

The fountain of God's revealing himself thus to man-kind, was our fall

in Adam, and the necessity of our new birth in Christ Jesus. And if we

search the scriptures as we ought, we shall find the sum and

substance, the Alpha and Omega, the beginning and end of them, is to

lead us to a knowledge of these two great truths.

All the threats, promises and precepts, all the exhortations and

doctrines contained therein, all the rites, ceremonies and sacrifices

appointed under the Jewish law; nay, almost all the historical parts

of holy scripture, suppose our being fallen in Adam, and either point

out to us a Mediator to come, or speak of him as already come in the

flesh.

Had man continued in a state of innocence, he would not have needed an

outward revelation, because the law of God was so deeply written in

the tables of his heart. But having eaten the forbidden fruit, he

incurred the displeasure of God, and lost the divine image, and,

therefore, without an external revelation, could never tell how God

would be reconciled unto him, or how he should be saved from the

misery and darkness of his fallen nature.

That these truths are so, I need not refer you to any other book, than

your own hearts.

For unless we are fallen creatures, whence those abominable

corruptions which daily arise in our hearts? We could not come thus

corrupt out of the hands of our Maker, because he being goodness

itself could make nothing but what is like himself, holy, just, and

good. And that we want to be delivered from these disorders of our

nature, is evident, because we find an unwillingness within ourselves

to own we are thus depraved, and are always striving to appear to

others of a quite different frame and temper of mind than what we are.

I appeal to the experience of the most learned disputer against divine

revelation, whether he does not find in himself, that he is naturally

proud, angry, revengeful, and full of other passions contrary to the

purity, holiness, and long suffering of God. And is not this a

demonstration that some way or other he is fallen from God? And I

appeal also, whether at the same time that he finds these hurtful

lusts in his heart, he does not strive to seem amiable, courteous,

kind and affable [friendly, good-natured, easy-going]; and is not this

a manifest proof, that he is sensible he is miserable, and wants, he

knows not how, to be redeemed or delivered from it?

Here then, God by his word steps in, and opens to his view such a

scene of divine love, and infinite goodness in the holy scriptures,

that none but men, of such corrupt and reprobate minds as our modern

deists, would shut their eyes against it.

What does God in his written word do more or less, than show thee, O

man, how thou art fallen into that blindness, darkness, and misery, of

which thou feelest and complainest? And, at the same time, he points

out the way to what thou desirest, even how thou mayest be redeemed

out of it by believing in, and copying after the Son of his love.

As I told you before, so I tell you again, upon these two truths rest

all divine revelation. It being given us for no other end, but to show

our misery, and our happiness; our fall and recovery; or, in one word,

after what manner we died in Adam, and how in Christ we may again be

made alive.

Hence, then arises the necessity of searching the scriptures: for

since they are nothing else but the grand charter of our salvation,

the revelation of a covenant made by God with men in Christ, and a

light to guide us into the way of peace; it follows, that all are

obliged to read and search them, because all are equally fallen from

God, all equally stand in need of being informed how they must be

restored to, and again united with him.

How foolishly then do the disputing infidels of this generation act,

who are continually either calling for signs from heaven, or seeking

for outward evidence to prove the truth of divine revelation? Whereas,

what they so earnestly seek for is nigh unto, nay, within them. For

let them but consult their own hearts, they cannot but feel what they

want. Let them but consult the lively oracles of God, and they cannot

but see a remedy revealed for all their wants, and that the written

word does as exactly answer the wants and desires of their hearts, as

face answers to face in the water. Where then is the scribe, where is

the wise, where is the solidity of the reasoning of the disputers of

this world? Has not God revealed himself unto them, as plain as their

own hearts could wish? And yet they require a sign: but there shall no

other sign be given them. For if they believe not a revelation which

is every way so suited to their wants, neither will they be persuaded

though on should rise from the dead.

But this discourse is not designed so much for them that believe not,

as for them, who both know and believe that the scriptures contain a

revelation which came from God, and that it is their duty, as being

chief parties concerned, not only to read but search them also.

I pass on, therefore, in the

Second place, to lay down some directions, how you may search them

with advantage.

First, Have always in view, the end for which the scriptures were

written, even to show us the way of salvation, by Jesus Christ.

"Search the scriptures," says our blessed Lord, "for they are they

that testify of me." Look, therefore, always for Christ in the

scripture. He is the treasure hid in the field, both of the Old and

New Testament. In the Old, you will find him under prophesies, types,

sacrifices, and shadows; in the New, manifested in the flesh, to

become a propitiation for our sins as a Priest, and as a Prophet to

reveal the whole will of his heavenly Father.

Have Christ, then, always in view when you are reading the word of

God, and this, like the star in the east, will guide you to the

Messiah, will serve as a key to every thing that is obscure, and

unlock to you the wisdom and riches of all the mysteries of the

kingdom of God.

Secondly, Search the scriptures with an humble child-like disposition.

For whosoever does not read them with this temper, shall in no wise

enter into the knowledge of the things contained in them. For God

hides the sense of them, from those that are wise and prudent in their

own eyes, and reveals them only to babes in Christ: who think they

know nothing yet as they ought to know; who hunger and thirst after

righteousness, and humbly desire to be fed with the sincere milk of

the word, that they may grow thereby.

Fancy yourselves, therefore, when you are searching the scriptures,

especially when you are reading the New Testament, to be with Mary

sitting at the feet of the holy Jesus; and be as willing to learn what

God shall teach you, as Samuel was, when he said, "Speak, Lord, for

thy servant heareth."

Oh that the unbelievers would pull down every high thought and

imagination that exalts itself against the revealed will of God! O

that they would, like new-born babes, desire to be fed with the pure

milk of the word! Then we should have them no longer scoffing at

Divine revelation, nor would they read the Bible any more with the

same intend the Philistines brought our Samson, to make sport at it;

but they would see the divine image and superscription written upon

every line. They would hear God speaking unto their souls by it, and,

consequently, be built up in the knowledge and fear of him, who is the

Author thereof.

Thirdly, Search the scriptures, with a sincere intention to put in

practice what you read.

A desire to do the will of God is the only way to know it; if any man

will do my will, says Jesus Christ, "He shall know of my doctrine,

whether it be of God, or whether I speak of myself." As he also speaks

in another place to his disciples, "To you, (who are willing to

practice your duty) it is given to know the mysteries of the kingdom

of God, but to those that are without (who only want to raise cavils

against my doctrine) all these things are spoken in parables, that

seeing they may see and not understand, and hearing they may hear and

not perceive."

For it is but just in God to send those strong delusions, that they

may believe a lie, and to conceal the knowledge of himself from all

such as do not seek him with a single intention.

Jesus Christ is the same now, as formerly, to those who desire to know

from his word, who he is that they may believe on, and live by; and to

him he will reveal himself as clearly as he did to the woman of

Samaria, when he said, "I that speak to thee am he," or as he did to

the man that was born blind, whom the Jews had cast out for his name's

sake, "He that talketh with thee, is he." But to those who consult his

word with a desire neither to know him, nor keep his commandments, but

either merely for their entertainment, or to scoff at the simplicity

of the manner in which he is revealed, to those, I say, he never will

reveal himself, though they should search the scriptures to all

eternity. As he never would tell those whether he was the Messiah or

not, who put that question to him either out of curiosity, or that

they might have whereof to accuse him.

Fourthly, In order to search the scriptures still more effectually,

make an application of every thing you read to your own hearts.

For whatever was written in the book of God, was written for our

learning. And what Christ said unto those aforetime, we must look upon

as spoken to us also: for since the holy scriptures are nothing but a

revelation from God, how fallen man is to be restored by Jesus Christ:

all the precepts, threats, and promises, belong to us and to our

children, as well as to those, to whom they were immediately made

known.

Thus the Apostle, when he tells us that he lived by the faith of the

Son of God, adds, "who died and gave himself for me." It is this

application of Jesus Christ to our hearts, that makes his redemption

effectual to each of us.

And it is this application of all the doctrinal and historical parts

of scripture, when we are reading them over, that must render them

profitable to us, as they were designed for reproof, for correction,

for instruction in righteousness, and to make every child of God

perfect, thoroughly furnished to every good work.

I dare appeal to the experience of every spiritual reader of holy

writ, whether or not, if he consulted the word of God in this manner,

he was not at all times and at all seasons, as plainly directed how to

act, as though he had consulted the Urim and Thummim, which was upon

the high- priest's breast. For this is the way God now reveals himself

to man: not by making new revelations, but by applying general things

that are revealed already to every sincere reader's heart.

And this, by the way, answers an objection made by those who say, "The

word of God is not a perfect rule of action, because it cannot direct

us how to act or how to determine in particular cases, or what place

to go to, when we are in doubt, and therefore, the Spirit, and not the

word, is to be our rule of action."

But this I deny, and affirm on the contrary, that God at all times,

circumstances, and places, though never so minute, never so

particular, will, if we diligently seek the assistance of his Holy

Spirit, apply general things to our hearts, and thereby, to use the

words of the holy Jesus, will lead us into all truth, and give us the

particular assistance we want. But this leads me to a

Fifth direction how to search the scriptures with profit: Labor to

attain that Spirit by which they were written.

For the natural man discerneth not the words of the Spirit of God,

because they are spiritually discerned; the words that Christ hath

spoken, they are spirit, and they are life, and can be no more

understood as to the true sense and meaning of them, by the mere

natural man, than a person who never had learned a language can

understand another speaking in it. The scriptures, therefore, have not

unfitly been compared, by some, to the cloud which went before the

Israelites, they are dark and hard to be understood by the natural

man, as the cloud appeared dark to the Egyptians; but they are light,

they are life to Christians indeed, as that same cloud which seemed

dark to Pharaoh and his house, appeared bright and altogether glorious

to the Israel of God.

It was the want of the assistance of this Spirit, that made Nicodemus,

a teacher of Israel, and a ruler of the Jews, so utterly ignorant in

the doctrine of regeneration: for being only a natural man, he could

not tell how that thing could be; it was the want of this Spirit that

made our Savior's disciples, though he so frequently conversed with

them, daily mistake the nature of the doctrines he delivered; and it

is because the natural veil is not taken off from their hearts, that

so many who now pretend to search the scriptures, yet see no farther

than into the bare letter of them, and continue entire strangers to

the spiritual meaning couched under every parable, and contained in

almost all the precepts of the book of God.

Indeed, how should it be otherwise, for God being a spirit, he cannot

communicate himself any otherwise than in a spiritual manner to the

hearts of men; and consequently if we are strangers to his Spirit, we

must continue strangers to his word, because it is altogether like

himself, spiritual. Labor, therefore, earnestly for to attain this

blessed Spirit; otherwise, your understandings will never be opened to

understand the scriptures aright: and remember, prayer is one of the

most immediate means to get this Holy Spirit. Therefore,

Sixthly, Let me advise you, before you read the scriptures, to pray,

that Christ, according to his promise, would send his Spirit to guide

you into all truth; intersperse short ejaculations whilst you are

engaged in reading; pray over every word and verse, if possible; and

when you close up the book, most earnestly beseech God, that the words

which you have read, may be inwardly engrafted into your hearts, and

bring forth in you the fruits of a good life.

Do this, and you will, with a holy violence, draw down God's Holy

Spirit into your hearts; you will experience his gracious influence,

and feel him enlightening, quickening, and inflaming your souls by the

word of God; you will then not only read, but mark, learn, and

inwardly digest what you read: and the word of God will be meat

indeed, and drink indeed unto your souls; you then will be as Apollos

was, powerful in the scriptures; be scribes ready instructed to the

kingdom of God, and bring out of the good treasures of your heart,

things both from the Old and New Testament, to entertain all you

converse with. One

Direction more, which shall be the last, Seventhly, Read the scripture

constantly, or, to use our Savior's expression in the text, "search

the scriptures;" dig in them as for hid treasure; for here is a

manifest allusion to those who dig in mines; and our Savior would

thereby teach us, that we must take as much pains in constantly

reading his word, if we would grow wise thereby, as those who dig for

gold and silver. The scriptures contain the deep things of God, and

therefore, can never be sufficiently searched into by a careless,

superficial, cursory way of reading them, but by an industrious,

close, and humble application.

The Psalmist makes it the characteristic of a good man, that he

"meditates on God's law day and night." And "this book of the law,

(says God to Joshua) shall not go out of thy mouth, but thou shalt

meditate therein day and night;" for then thou shalt make thy way

prosperous, and thou shalt have good success. Search, therefore, the

scriptures, not only devoutly but daily, for in them are the words of

eternal life; wait constantly at wisdom's gate, and she will then, and

not till then, display and lay open to you her heavenly treasures. You

that are rich, are without excuse if you do not; and you that are

poor, ought to take heed and improve that little time you have: for by

the scriptures you are to be acquitted, and by the scriptures you are

to be condemned at the last day.

But perhaps you have no taste for this despised book; perhaps plays,

romances, and books of polite entertainment, suit your taste better:

if this be your case, give me leave to tell you, your taste is

vitiated [corrupted, depraved], and unless corrected by the Spirit and

word of God, you shall never enter into his heavenly kingdom: for

unless you delight in God here, how will you be made meet to dwell

with him hereafter. Is it a sin then, you will say, to read useless

impertinent books; I answer, Yes. And that for the same reason, as it

is a sin to indulge useless conversation, because both immediately

tend to grieve and quench that Spirit, by which alone we can be sealed

to the day of redemption. You may reply, How shall we know this? Why,

put in practice the precept in the text; search the scripture in the

manner that has been recommended, and then you will be convinced of

the danger, sinfulness, and unsatisfacteriness of reading any others

than the book of God, or such as are wrote in the same spirit. You

will then say, when I was a child, and ignorant of the excellency of

the word of God, I read what the world calls harmless books, as other

children in knowledge, though old in years, have done, and still do;

but now I have tasted the good word of life, and am come to a more

perfect knowledge of Christ Jesus my Lord, I put away these childish,

trifling things, and am determined to read no other books but what

lead me to a knowledge of myself and of Christ Jesus.

Search, therefore, the scriptures, my dear brethren; taste and see how

good the word of God is, and then you will never leave that heavenly

manna, that angel's food, to feed on dry husks, that light bread,

those trifling, sinful compositions, in which men of false taste

delight themselves: no, you will then disdain such poor entertainment,

and blush that yourselves once were fond of it. The word of God will

then be sweeter to you than honey, and the honey-comb, and dearer than

gold and silver; your souls by reading it, will be filled as it were,

with marrow and fatness, and your hearts insensibly molded into the

spirit of its blessed Author. In short, you will be guided by God's

wisdom here, and conducted by the light of his divine word into glory

hereafter.

The Indwelling of the Spirit, the Common Privilege of All Believers

John 7:37-39 -- "In the last day, that great [day] of the feast, Jesus

stood and cried, saying, If any man thirst, let him come unto me, and

drink. He that believeth on me, as the scripture hath said, out of his

belly shall flow rivers of living water. (But this spake he of the

Spirit, which they that believe on him should receive."

Nothing has rendered the cross of Christ of less effect; nothing has

been a greater stumbling-block and rock of offense to weak minds, that

a supposition, now current among us, that most of what is contained in

the gospel of Jesus Christ, was designed only for our Lord's first and

immediate followers, and consequently calculated but for one or two

hundred years. Accordingly, many now read the life, sufferings, death,

and resurrection of Jesus Christ, in the same manner as Caesar's

Commentaries, or the Conquests of Alexander are read: as things rather

intended to afford matter for speculation, than to be acted over again

in and by us.

As this is true of the doctrines of the gospel in general, so it is of

the operation of God's Spirit upon the hearts of believers in

particular; for we no sooner mention the necessity of our receiving

the Holy Ghost in these last days, as well as formerly, but we are

looked upon by some, as enthusiasts and madmen; and by others,

represented as willfully deceiving the people, and undermining the

established constitution of the church.

Judge ye then, whether it is not high time for the true ministers of

Jesus, who have been made partakers of this heavenly gift, to lift up

their voices like a trumpet; and if they would not have those souls

perish, for which the Lord Jesus has shed his precious blood, to

declare, with all boldness, that the Holy Spirit is the common

privilege and portion of all believers in all ages; and that we as

well as the first Christians, must receive the Holy Ghost, before we

can be truly called the children of God.

For this reason, (and also that I might answer the design of our

church in appointing the present festival [Whitsuntide]) I have chosen

the words of the text.

They were spoken by Jesus Christ, when he was at the feast of

tabernacles. Our Lord attended on the temple-service in general, and

the festivals of the Jewish church in particular. The festival at

which he was now present, was that of the feast of tabernacles, which

the Jews observed according to God's appointment in commemoration of

their living in tents. At the last day of this feast, it was customary

for many pious people to fetch water from a certain place, and bring

it on their heads, singing this anthem out of Isaiah, "And with joy

shall they draw water out of the wells of salvation." Our Lord

observing this, and it being his constant practice to spiritualize

every thing he met with, cries out, "If any man thirst, let him come

unto me, (rather than unto that well) and drink. He that believeth on

me, as the scripture hath spoken, (where it is said, God will make

water to spring out of a dry rock, and such-like) out of his belly

shall flow rivers of living water." And that we might know what our

Savior meant by this living water, the Evangelist immediately adds,

"But this spake he of the Spirit, which they that believe on him

should receive."

The last words I shall chiefly insist on in the ensuing discourse: And

First, I shall briefly show, what is meant by the word Spirit.

Secondly, That this Spirit is the common privilege of all believers.

Thirdly, I shall show the reason on which this doctrine is founded.

And

Lastly, Conclude with a general exhortation to believe on Jesus

Christ, whereby alone we can receive the Spirit.

First, I am to show, what is meant by the word Spirit.

By the Spirit, is evidently to be understood the Holy Ghost, the third

person in the ever-blessed Trinity, consubstantial and co-eternal with

the Father and the Son, proceeding from, yet equal to them both. For,

to use the words of our Church in this day's office, that which we

believe of the glory of the Father, the same we believe of the Son,

and of the Holy Ghost, without any difference or inequality.

Thus, says St. John, in his first epistle, chap. 5, ver. 7, "There are

three that bear record in heaven, the Father, the Word, and the Holy

Ghost, and these three are one." And our Lord, when he gave his

Apostles commission to go and teach all nations, commanded them to

baptize in the name of the Holy Ghost, as well as of the Father and

the Son. And St. Peter, Acts v. 3 said to Ananias, "Why hath Satan

filled thine heart to lie to the Holy Ghost?" And ver. 4 he says,

"Thou hast not lied unto men, but unto God." From all which passages,

it is plain, that the Holy Ghost, is truly and properly God, as well

as the Father and the Son. This is an unspeakable mystery, but a

mystery of God's revealing, and, therefore, to be assented to with our

whole hearts: seeing God is not a man that he should lie, nor the son

of man that he should deceive. I proceed,

Secondly, To prove that the Holy Ghost is the common privilege of all

believers.

But, here I would not be understood of to receiving the Holy Ghost, as

to enable us to work miracles, or show outward signs and wonders. I

allow our adversaries, that to pretend to be inspired, in this sense,

is being wise above what is written. Perhaps it cannot be proved, that

God ever interposed in this extraordinary manner, but when some new

revelation was to be established, as at the first settling of the

Mosaic and gospel dispensation: and as for my own part, I cannot but

suspect the spirit of those who insist upon a repetition of such

miracles at this time. For the world being now become nominally

Christian, (though, God knows, little of the power is left among us)

there need not outward miracles, but only an inward co-operation of

the Holy Spirit with the word, to prove that Jesus is the Messiah

which was to come into the world.

Besides, if it was possible for thee, O man, to have faith, so as to

be able to remove mountains, or cast out devils; nay, couldst thou

speak with the tongue of men and angels, yea, and bid the sun stand

still in the midst of heaven; what would all these gifts of the Spirit

avail thee, without being made partaker of his sanctifying graces?

Saul had the spirit of government for a while, so as to become another

man, and yet probably was a cast-away. And many, who cast out devils,

in Christ's name, at the last will be disowned by him. If therefore,

thou hadst only the gifts, and was destitute of the graces of the Holy

Ghost, they would only serve to lead thee with so much the more

solemnity to hell.

Here then we join issue with our adversaries, and will readily grant,

that we are not in this sense to be inspired, as were our Lord's first

Apostles. But unless men have eyes which see not, and ears that hear

not, how can they read the latter part of the text, and not confess

that the Holy Spirit, in another sense, is the common privilege of all

believers, even to the end of the world? "This spake he of the Spirit,

which they that believe on him should receive." Observe, he does not

say, they that believe on him for one or two ages, but they that

believe on him in general, or, at all times, and in all places. So

that, unless we can prove, that St. John was under a delusion when he

wrote thee words, we must believe that even we also, shall receive the

Holy Ghost, if we believe on the Lord Jesus with our whole hearts.

Again, our Lord, just before his bitter passion, when he was about to

offer up his soul an offering for the sins of the elect world; when

his heart was most enlarged and he would undoubtedly demand the most

excellent gift for his disciples, prays, "That they all may be one, as

thou, Father, art in me, and I in thee; that they also may be one in

us, I in them, and thou in me; that they may be made perfect in one;"

that is, that all his true followers might be united to him by his

holy Spirit, by as real, vital, and mystical an union, as there was

between Jesus Christ and the Father. I say all his true followers; for

it is evident, from our Lord's own words, that he had us, and all

believers, in view, when he put up this prayer; "Neither pray I for

these alone, but for them also which shall believe on me through their

word;" so that, unless we treat our Lord as the high priests did, and

count him a blasphemer, we must confess, that all who believe in Jesus

Christ, through the word, or ministration of his servants, are to be

joined to Jesus Christ, by being made partakers of the Holy Spirit.

A great noise hath been made of late, about the word enthusiast, and

it has been cast upon the preachers of the gospel, as a term of

reproach; but every Christian, in the proper sense of the word, must

be an enthusiast; that is, must be inspired of God or have God, by his

Spirit, in him. St. Peter tells us, "we have many great and precious

promises, that we may be made partakers of the divine nature;" our

Lord prays, "that we may be one, as the Father and he are one;" and

our own church, in conformity to these texts of Scripture, in her

excellent communion-office, tells us, that those who receive the

sacrament worthily, "dwell in Christ, and Christ in them; that they

are one with Christ, and Christ with them." And yet, Christians must

have their names cast out as evil, and ministers in particular, must

be looked upon as deceivers of the people, for affirming, that we must

be really united to God, by receiving the Holy Ghost. Be astonished, O

heavens, at this!

Indeed, I will not say, all our letter-learned preachers deny this

doctrine in express words; but however, they do in effect; for they

talk professedly against inward feelings, and say, we may have God's

Spirit without feeling it, which is in reality to deny the thing

itself. And had I a mind to hinder the progress of the gospel, and to

establish the kingdom of darkness, I would go about, telling people,

they might have the Spirit of God, and yet not feel it.

But to return: When our Lord was about to ascend to his Father and our

Father, to his God and our God he gave his apostles this commission,

"Go and teach all nations, baptizing them in the name of the Father,

and of the Son, and of the Holy Ghost." And accordingly, by authority

of this commission, we do teach and baptize in this, and every age of

the church. And though we translate the words, "baptizing them in the

name;" yet, as the name of God, in the Lord's prayer, and several

other places, signifies his nature, they might as well be translated

thus, "baptizing them into the nature of the Father, into the nature

of the Son, and into the nature of the Holy Ghost." Consequently, if

we are all to be baptized into the nature of the Holy Ghost, before

our baptism be effectual to salvation, it is evident, that we all must

actually receive the Holy Ghost, and ere we can say, we truly believe

in Jesus Christ. For no one can say, that Jesus is my Lord, but he

that has thus received the Holy Ghost.

Numbers of other texts might be quoted to make this doctrine, if

possible, still more plain; but I am astonished, that any who call

themselves members; much more, that many, who are preachers in the

church of England, should dare so much as to open their lips against

it. And yet, with grief I speak it, God is my Judge, persons of the

established church seem more generally to be ignorant of it, than any

dissenters whatsoever.

But, my dear brethren, what have you been doing? How often have your

hearts given your lips the lie how often have you offered to God the

sacrifice of fools, and had your prayers turned into sin, if you

approve of, and use our church-liturgy, and yet deny the Holy Spirit

to be the portion of all believers? In the daily absolution, the

minister exhorts the people to pray, that "God would grant them

repentance, and his Holy Spirit:" in the Collect for Christmas day, we

beseech God, "that he would daily renew us by his Holy Spirit;" in the

last week's Collect, we prayed that "we may evermore rejoice in the

comforts of the Holy Ghost;" and in the concluding prayer, which we

put up every day, we pray, not only that the grace of our Lord Jesus

Christ, and the love of God, but that "the fellowship of the Holy

Ghost" may be with us all evermore.

But further, a solemn season, to some, is not approaching; I mean the

Easter-days, at the end of which, all that are to be ordained to the

office of a deacon, are in the sight of God, and in the presence of

the congregation, to declare, that "they trust they are inwardly moved

by the Holy Ghost, to take upon them that administration;" and to

those, who are to be ordained priests, the bishop is to repeat these

solemn words, "Receive thou the Holy Ghost, now committed unto them,

by the imposition of our hands." And yet, O that I had no reason to

speak it, many that use our forms, and many who have witnessed this

good confession, yet dare to both talk and preach against the

necessity of receiving the Holy Ghost now; and not only so, but cry

out against those, who do insist upon it, as madmen, enthusiasts,

schismatics, and underminers of the established constitution.

But you are the schismatics, you are the bane of the church of

England, who are always crying out, "the temple of the Lord, the

temple of the Lord;" and yet starve the people out of our communion,

by feeding them only with the dry husks of dead morality, and not

bringing out to them the fatted calf; I mean, the doctrines of the

operations of the blessed Spirit of God. But here is the misfortune;

many of us are not led by, and therefore no wonder that we cannot talk

feelingly of, the Holy Ghost; we subscribe to our articles, and make

them serve for a key to get into church-preferment, and then preach

contrary to those very articles to which we have subscribed. Far be it

from me, to charge all the clergy with this hateful hypocrisy; no,

blessed be God, there are some left among us, who dare maintain the

doctrines of the Reformation, and preach the truth as it is in Jesus.

But I speak the truth in Christ, I lie not; the generality of the

clergy are fallen from our articles, and do not speak agreeable to

them, or to the form of sound words delivered in the Scriptures; woe

be unto such blind leaders of the blind! How can you escape the

damnation of hell? It is not all your learning (falsely so called) it

is not all your preferments can keep you from the just judgment of

God. Yet a little while, and we shall all appear before the tribunal

of Christ; there, there will I meet you; there Jesus Christ, the great

Shepherd and Bishop of souls, shall determine who are the false

prophets; who are the wolves in sheep's clothing. Those who say, that

we must now receive and feel the Holy Ghost, or those who exclaim

against it, as the doctrine of devils.

But I can no more; it is an unpleasing talk to censure any order of

men, especially those who are in the ministry; nor would any thing

excuse it but necessity: that necessity which extorted from our Lord

himself so many woes against the Scribes and Pharisees, the

letter-learned rulers and teachers of the Jewish church; and surely,

if I could bear to see people perish for lack of knowledge, and yet be

silent towards those who keep from them the key of true knowledge, the

very stones would cry out.

Would we restore the church to its primitive dignity, the only way is

to live and preach the doctrine of Christ, and the articles to which

we have subscribed; then we shall find the number of dissenters will

daily decrease, and the church of England become the joy of the whole

earth.

I am, in the Third place, to show the reasonableness of this doctrine.

I say, the reasonableness of this doctrine; for however it may seem

foolishness to the natural man, yet to those, who have tasted of the

good word of life, and have felt the power of the world to come, it

will appear to be founded on the highest reason; and is capable, to

those who have eyes to see, even of a demonstration; I say of

demonstration: for it stands on this self-evident truth, that we are

fallen creatures, or, to use the scripture-expression, "have all died

in Adam."

I know indeed, it is now no uncommon thing amongst us, to deny the

doctrine of original sin, as well as the divinity of Jesus Christ; but

it is incumbent on those who deny it, first to disprove the authority

of the holy Scriptures; if thou canst prove, thou unbeliever, that the

book, which we call The Bible, odes not contain the lively oracles of

God; if thou canst show, that holy men of old, did not write this

book, as they were inwardly moved by the Holy Ghost, then will we give

up the doctrine of original sin; but unless thou canst do this, we

must insist upon it, that we are all conceived and born in sin; if for

no other, yet for this one reason, because that God, who cannot lie,

has told us so.

But what has light to do with darkness, or polite infidels with the

Bible? Alas! as they are strangers to the power, so they are generally

as great strangers to the word of God. And therefore, if we will

preach to them, we must preach to and from the heart: for talking in

the language of scripture, to them, is but like talking in an unknown

tongue. Tell me then, O man, whosoever thou art, that deniest the

doctrine of original sin, if thy conscience be not seared as with a

hot iron! Tell me, if thou dost not find thyself, by nature, to be a

mostly mixture of brute and devil? I know these terms will stir up the

whole Pharisee in thy heart; but let not Satan hurry thee hence; stop

a little, and let us reason together; dost thou not find, that by

nature thou art prone to pride? Otherwise, wherefore art thou now

offended? Again, dost not thou find in thyself the seeds of malice,

revenge, and all uncharitableness? And what are these but the very

tempers of the devil? Again, do we not all by nature follow, and

suffer ourselves to be led by our natural appetites, always looking

downwards, never looking upwards to that God, in whom we live, move,

and have our being? And what is this but the very nature of the beasts

that perish? Out of thy own heart, therefore, will I oblige thee to

confess, what an inspired apostle has long since told us, that "the

whole world (by nature) lies in the wicked one;" we are no better than

those whom St. Jude calls "brute beasts;" for we have tempers in us

all by nature, that prove to a demonstration, that we are earthly,

sensual, devilish.

And this will serve as another argument, to prove the reality of the

operations of the blessed Spirit on the hearts of believers, against

those false professors, who deny there is any such thing as influences

of the Holy Spirit, that may be felt. For if they will grant that the

devil worketh, and so as to be felt in the hearts of the children of

disobedience (which they must grant, unless they will give an apostle

the lie) where is the wonder that the good Spirit should have the same

power over those who are truly obedient to the faith of Jesus Christ?

If it be true then; that we are all by nature, since the fall, a

mixture of brute an devil, it is evident, that we all must receive the

Holy Ghost, ere we can dwell with and enjoy God.

When you read, how the prodigal, in the gospel, was reduced to so low

a condition, as to eat husks with swine, and how Nebachadnezzar was

turned out, to graze with oxen; I am confident, you pity their unhappy

state. And when you hear, how Jesus Christ will say, at the last day,

to all that are not born again of God, "Depart from me, ye cursed,

into everlasting fire, prepared for the devil and his angels," do not

your hearts shrink within you, with a secret horror? And if creatures,

with only our degree of goodness, cannot bear even the thoughts of

dwelling with beasts or devils, to whose nature we are so nearly

allied, how do we imagine God, who is infinite goodness, and purity

itself, can dwell with us, while we are partakers of both their

natures? We might as well think to reconcile heaven and hell.

When Adam had eaten the forbidden fruit, he fled and hid himself from

God; why? Because he was naked; he was alienated from the life of God,

the due punishment of his disobedience. Now, we are all by nature

naked and void of God, as he was at that time, and consequently, until

we are changed, renewed, and clothed with a divine nature again, we

must fly from God also.

Hence then appears the reasonableness of our being obliged to receive

the Spirit of God. It is founded on the doctrine of original sin: and,

therefore, you will always find, that those who talk against feeling

the operations of the Holy Ghost, very rarely, or slightly at least,

mention our fall in Adam; no, they refer St. Paul's account of the

depravity of unbelievers, only to those of old time. Whereas it is

obvious, on the contrary, that we are all equally included under the

guilt and consequences of our first parent's sin, even as others; and

to use the language of our own church-article, "bring into the world

with us, a corruption, which renders us liable to God's wrath, and

eternal damnation."

Should I preach to you any other doctrine, I should wrong my own soul;

I should be found a false witness towards God and you; and he that

preaches any other doctrine, howsoever dignified and distinguished,

shall bear his punishment, whosoever he be.

From this plain reason then appears the necessity why we, as well as

the first apostles, in this sense, must receive the Spirit of God.

For the great work of sanctification, or making us holy, is

particularly reserved to the Holy Ghost; therefore, our Lord says,

"Unless a man be born of the Spirit, he cannot enter into the kingdom

of God."

Jesus Christ came down to save us, not only from the guilt, but also

from the power of sin: and however often we have repeated our creed,

and told God we believe in the Holy Ghost, yet, if we have not

believed in him, so as to be really united to Jesus Christ by him, we

have no more concord with Jesus Christ than Belial himself.

And now, my brethren, what shall I say more? Tell me, are not many of

you offended at what has been said already? Do not some of you think,

though I mean well, yet I have carried the point a little too far? Are

not others ready to cry out, if this be true, who then can be saved?

Is not this driving people into despair?

Yes, I ingenuously confess it is; but into what despair? A despair of

mercy through Christ? No, God forbid; but a despair of living with God

without receiving the Holy Ghost. And I would to God, that not only

all you that hear me this day, but that the whole world was filled

with this despair. Believe me, I have been doing no more than you

allow your bodily physicians to do every day: if you have a wound, and

are in earnest about a cure, you bid the surgeon probe it to the very

bottom; and shall not the physician of your souls be allowed the same

freedom? What have I been doing but searching your natural wounds,

that I might convince you of your danger, and put you upon applying to

Jesus Christ for a remedy? Indeed I have dealt with you as gently as I

could; and now I have wounded, I will attempt to heal you. For I was

in the

Last place, to exhort you all to come to Jesus Christ by faith,

whereby you, even you also, shall receive the Holy Ghost. "For this

spake he of the Spirit, which they that believe on him should

receive."

This, this is what I long to come to. Hitherto I have been preaching

only the law; but behold I bring you glad tidings of great joy. If I

have wounded you, be not afraid; behold, I now bring a remedy for all

your wounds. Notwithstanding you are sunk into the nature of the beast

and devil, yet, if you truly believe on Jesus Christ, you shall

receive the quickening Spirit promised in the text, and be restored to

the glorious liberties of the sons of God; I say, if you believe on

Jesus Christ. "For by faith we are saved; it is not of works, lest any

one should boast." And, however some men may say, there is a fitness

required in the creature, and that we must have a righteousness of our

own, before we can lay hold on the righteousness of Christ; yet , if

we believe the scripture, salvation is the free gift of God, in Christ

Jesus our Lord; and whosoever believeth on him with his whole heart,

though his soul be as black as hell itself, shall receive the gift of

the Holy Ghost. Behold then, I stand up, and cry out in this great day

of the feast, let every one that thirsteth come unto Jesus Christ and

drink. "He that believeth on him, out of his belly shall flow (not

only streams of rivulets, but whole) rivers of living water." This I

speak of the Spirit, which they that believe on Jesus shall certainly

receive. For Jesus Christ is the same yesterday, today, and for ever;

he is the way, the truth, the resurrection, and the life; "whosoever

believeth on him, though he were dead, yet shall he live." There is no

respect of persons with Jesus Christ; high and low, rich and poor, one

with another, may come to him with an humble confidence, if they draw

near by faith; from him we may all receive grace upon grace; for Jesus

Christ is full of grace and truth, and ready to save to the uttermost,

all that by a true faith turn unto him. Indeed, the poor generally

receive the gospel, and "God has chosen the poor in this world, rich

in faith." But though not may mighty, not many noble are called; and

though it be easier for a camel to go through the eye of a needle,

than for a rich man to enter into the kingdom of God, yet, even to you

that are rich, do I now freely offer salvation, by Jesus Christ, if

you will renounce yourselves, and come to Jesus Christ as poor

sinners; I say, as poor sinners; for the "poor in spirit" are only so

blessed, as to have a right to the kingdom of God. And Jesus Christ

calls none to him, but those who thirst after his righteousness, and

feel themselves weary, and heavy laden with the burden of their sins.

Jesus Christ justifies the ungodly; he came not to call the righteous,

but sinners to repentance.

Do not then say you are unworthy, for this is a faithful and true

saying, and worthy of all men to be received, "that Jesus Christ came

into the world to save sinners;" and if you are the chief of sinners,

if you feel yourselves such, verily Jesus Christ came into the world

chiefly to save you. When Joseph was called out of the prison-house to

Pharaoh's court, we are told, that he stayed some time to prepare

himself; but do you come with all your prison clothes about you; come

poor, and miserable, and blind, and naked, as you are, and God the

Father shall receive you with open arms, as was the returning

prodigal. He shall cover you nakedness with the best robe of his dear

Son's righteousness, shall seal you with the signet of his Spirit, and

feed you with the fatted calf, even with the comforts of the Holy

Ghost. O, let there then be joy in heaven over some of you, as

believing; let me not go back to my Master, and say, Lord, they will

not believe my report. Harden no longer your hearts, but open them

wide, and let the King of glory enter in; believe me, I am willing to

go to prison or death for you; but I am not willing to go to heaven

without you. The love of Jesus Christ constrains me to lift up my

voice like a trumpet. My heart is not fill; out of the abundance of

the love which I have for your precious and immortal souls, my mouth

now speaketh; and I could now not only continue my discourse until

midnight, but I could speak until I could speak no more. And why

should I despair of any? No, I can despair of no one, when I consider

Jesus Christ has had mercy on such a wretch as I am; but the free

grace of Christ prevented me; he saw me in my blood, he passed by me,

and said unto me, Live; and the same grace which we sufficient for me,

is sufficient for you also; behold, the same blessed Spirit is ready

to breathe on all your dry bones, if you will believe on Jesus Christ,

whom God has sent; indeed, you can never believe on, or serve a better

master, one that is more mighty, or more willing to save; I can say,

the Lord Christ is gracious, his yoke is easy, his burden exceeding

light; after you have served him many years, like the servants under

the law, was he willing to discharge you, you would say, we love our

Master, and will not go from him. Come then, my guilty brethren, come

and believe on the Lord that bought you with his precious blood; look

up by faith, and see him whom you have pierced; behold him bleeding,

panting, dying! Behold him with arms stretched out ready to receive

you all; cry unto him as the penitent thief did, Lord, remember us now

thou art in thy kingdom, and he shall say to your souls, shortly shall

you be with me in paradise. For those whom Christ justified, them he

also glorifies, even with that glory which he enjoyed with the Father,

before the world began. Do not say, I have bought a piece of ground,

and must needs go see it; or I have bought a yoke of oxen, and must

needs go prove them; or I have married a wife, I am engaged in an

eager pursuit after the lust of the eye, and the pride of life, that

therefore cannot come. Do not fear having your name cast out as evil,

or being accounted a fool for Christ's sake; yet a little while, and

you shall shine like the stars in the firmament for ever. Only

believe, and Jesus Christ shall be to you wisdom, righteousness,

sanctification, and eternal redemption; your bodies shall be fashioned

like unto his glorious body, and your souls be partakers of all the

fullness of God.

Which God of his infinite mercy, &c.

The Resurrection of Lazarus

John 11:43-44 -- "And when he thus had spoken, he cried with a loud

voice, Lazarus, come forth. And he that was dead came forth, bound

hand and foot with grave clothes: and his face was bound about with a

napkin. Jesus saith unto them, Loose him, and let him go."

When Jesus Christ, the eternal Word, was pleased to make all things by

the word of his power, his last works were the best. When he looked

back upon, and beheld the first products of his almighty power, he

pronounced them "good;" but when that last, that lovely creature man,

was formed, he pronounced them "very good." So, the same Jesus, when

he came to tabernacle among us, and to begin and carry on a new and

second creation, though all his works were miracles of wonder, and

manifested forth the glory of his eternal Godhead, yet the nearer he

came to the end of his public ministrations, the greater and more

noble did the miracles which he wrought appear. The resurrection of

Lazarus, that is to be the subject of the following discourse, I

think, is a sufficient proof of this. To an eye of sense, it seems to

be one of the greatest, if not the very greatest miracle of all which

our blessed Lord performed. When our Savior bid John's disciple go and

tell their Maser what things they had seen and heard, he commands them

to inform him, that by his divine power "the dead were raised;"

alluding no doubt to the Ruler's daughter, who was raised immediately

after her decease; and the Widow's son, who at the command of Jesus,

rose out of his coffin, as they were carrying his corpse to the

burial. These were pregnant proofs, that Jesus was indeed the Messiah

that was to come into the world. But his raising of Lazarus from the

dead, after he had lain four days dead, and saw corruption, is still,

if possible, a greater miracle; and consequently a stronger proof of

his being the Anointed, the Christ of God. The evangelist John is very

particular in giving us an account of this miracle; even so

particular, as to spend a whole chapter in relating the circumstances

which preceded, attended, and followed after it. And as he was

undoubtedly directed herein by the all- wise, unerring Spirit of God,

does it not point out unto us, that this miracle, with all its

respective circumstances, calls for our particular and most serious

meditation? It appears to me in this light; and therefore, as the Lord

shall be pleased to assist, I shall go back to the beginning of this

chapter, follow the evangelist step by step, and consider the

particulars of this wondrous miracle, make some practical observations

as I go along, and conclude with some suitable instructions and

exhortations, which will naturally arise from the body of the

discourse.

The evangelist in the first verse, makes mention of the sickness of

Lazarus. "Now, a certain man was sick, named Lazarus of Bethany, the

town of Mary, and her sister Martha." Some think these sisters were

very wealthy, so as to own good part of the town, or, as the original

word seems to imply, the village. But then it is probably the

evangelist would have said the town of Lazarus, estates usually

descending, as with us, in the male line: it means therefore no more,

than that Martha and Mary lived in Bethany. The Holy Ghost pointing

out to us hereby, that nothing makes a town so worthy of a gracious

soul's remark of esteem, as its having many of God's dear children for

its inhabitants. Bethany, though a little place, is more famous

because it was the town of Martha and Mary, than if Alexander had

fought in it one of his greatest battles. Both these women loved Jesus

in sincerity, and were as good as they were great. But Mary, though

the younger sister, seems to be the most eminent: for the evangelist

in the second verse, speaks of her in a very distinguishing manner.

"It was that Mary (that never-to-be-forgotten Mary) which anointed the

Lord with ointment (expensive as it was) and wiped his feed, (after

she had washed them with tears of love with her hair," even the hair

of her head. What notice is taken of this action! With what an eulogy,

and in what a high strain of commendation is it here spoken of? And

such are the honors of all God's saints. Though all our good works are

not recorded as Mary's are, yet God is not unmindful, that he should

forget our works of faith, and labors which have proceeded of love.

Every tear we shed, every sigh we fetch, every alms we give, though it

be only a cup of cold water, are all recorded in the Lamb's book of

remembrance, and shall be produced to our eternal honor, and rewarded

with a reward of grace, though not of debt, at the great and terrible

day of the Lord. "I was an hungered, and ye gave me meat, I was

thirsty, and ye gave me drink, naked, and ye clothed me, sick and in

prison, and ye came unto me." What reason have we then to be

"steadfast and unmovable, always abounding in the work of the Lord,

forasmuch as we are assured, that our labors will not be in vain or

forgotten by the Lord!" It was that Mary that anointed the Lord with

ointment, and wiped his feet with her hair. And what follows? "Whose

brother Lazarus was sick." So that being related to Christ, or his

disciples, will not exempt persons from sickness. In this life, time

and chance happens to all, only with this material difference, those

afflictions which harden the obstinately impenitent, soften and purify

the heart of a true believer. "My son, therefore despise not the

chastening of the Lord (on one hand), nor faint when thou art rebuked

of him (on the other): for whom the Lord loveth he chasteneth, and

scourgeth every son whom he receiveth."

Verse 5 that "Jesus loved Martha and her sister, and Lazarus." Oh

happy family! Three in it beloved of Jesus, with a peculiar,

everlasting love. "Very often it so happens, (to use the words of the

pious Bishop Beveridge) that there "is but one in a city, and two in a

country of this stamp." But here are two sisters and a brother, all

lovers of, and beloved by the glorious Jesus. What shall we say to

these things? Why, that our savior's grace is free and sovereign, and

he may do what he will with his own. They who are thus so highly

favored as to have so many converted in one house, ought to be doubly

thankful! Such a blessing have not all his saints. No; many, very

many, go mourning over their perverse and graceless relations all

their lives long; and find, even to their dying day, that their

greatest foes are those of their own household. Surely these three

relations lived a heaven upon earth. For what can they want, what

could make them miserable, who are assured of Jesus' love? But surely

if Jesus loves this dear little family, the next news one might think

we should hear, would be, that he went immediately and healed Lazarus;

or at least cured him at a distance. But instead of that, we are told,

verse 6 "When he had heard that he was sick, he abode two days still

in the same place where he was." A strange way this, in the eye of

natural reason, of expressing love; but not so strange in the eye of

faith: for the Lord Jesus very often showeth his love, by deferring to

give immediate answers to our prayers. Hereby he tries our faith and

patience, and exercises all our passive graces. We have a proof of

this in the Syrophonecian woman, upon whom the blessed Jesus frowned,

and spake roughly to at first, only that he might afterwards turn unto

her and say, "O woman, great is thy faith." Let not those then who

believe, make too much haste; or immediately in their hearts repine

against the Lord, because he may not answer their requests, in their

own time and way. God's time and way is best. And we shall find it to

be so in the end. Martha and Mary experienced the truth of this,

though undoubtedly our Lord's seeming delay, to come and heal their

brother, cost them great searchings of heart. But will the Lord Jesus

forget his dear Lazarus, whom his soul loveth? "Can a woman forget her

sucking child?" Indeed she may; but the Lord never faileth those that

fear him. Neither is he slack concerning his promise, as some men

count slackness: for his very delays are answers. The vision is for an

appointed time; in the end it will speak and not lie.

Though our Lord abode two days where he was, to try the faith of these

sisters, yet after this, he said unto his disciples, verse 7, "Let us

go into Judea again." With what a holy familiarity does Jesus converse

with his dear children! Our Savior seems to speak to his disciples, as

though he was only their brother, and as it were upon a level with

them; "Let us go into Judea again." How gently, according to what was

predicted of him, does he lead those that are with young! Jesus very

well knew the weakness of his disciples, and also what a dangerous

place Judea was: how gradually therefore does he make known unto them,

his design of going thither! And how does he admit his disciples to

expostulate with him on this account! "Master, say they, the Jews of

late sought to stone thee, and goest thou thither again?" They were

amazed at our Lord's boldness, and were ready to call it presumption;

as we generally are prone to censure and condemn other zealous and

enterprising persons, as carrying matters too far; it may be for no

other reason, if we examine the bottom of our hearts, but because they

go before, and excel ourselves. The disciples, no doubt, thought that

they spoke out of love to their Lord, and assuredly they did; but what

a deal of self-love was there mixed and blended with it? They seem

much concerned for their Master, but they were more concerned for

themselves. However Jesus overlooks their weakness, and mildly

replies, verse 9 and 10, "Are there not twelve hours in the day? If

any man walk in the day, he stumbleth not, because he seeth the light

of the world; but if any man walk in the night, he stumbleth, because

there is no light in him." As though our Lord had said, My dear

disciples, I thank you for your care and concern for me. Judea is a

dangerous place, and what you say of the treatment I met with from its

inhabitants, is just and true: but be not afraid of going there upon

my account. For as a man walketh safely twelve hours of the day,

because he walketh in the light: so as long as the time appointed by

my Father for my public administration lasts, I shall be as secure

from the hands of my enemies, as a man that walks in broad-day is

secure from falling. But as a man stumbleth if he walketh in the

night, so when the night of my passion cometh, then, but not till

then, shall I be given up into the hands of my spiteful foes. Oh what

comfort have these words, by the blessing of God, frequently brought

to my soul! How may all Christ's ministers strengthen themselves with

this consideration, that so long as God hath work for them to do, they

are immortal! And if after our work is over, our Lord should call us

to lay down our lives for the brethren, and to seal the truth of our

doctrine with our blood, it would certainly be the highest honor that

can be put upon us. "To you it is given not only to believe, but also

to suffer," says the apostle to the Philippians.

"These things (the evangelist tells us, ver. 11) said Jesus, and after

that, (to satisfy them that he was not going into Judea without a

proper call) he saith unto them, Our friend Lazarus sleepeth." Our

friend. Amazing! For what is a friend? As one's own soul. How dear

then, and near are true believers to the most adorable Jesus! "Our

friend Lazarus." Still more amazing! Here is condescension, here is

unparalleled familiarity indeed. And what of him? "He sleepeth." A

figurative way of expression. For what is death to the lovers of Jesus

Christ, but a sleep, and a refreshing one too? Thus it is said of

Stephan when he died, that "he fell asleep." Christ indeed died, but

believers only sleep. And "those that sleep in Jesus, (says the

scripture) will God bring with him." "Our friend Lazarus sleepeth."

For though he be dead, I shall raise him from the grave so soon, that

his dying will be only like a person's taking a short sleep. "Our

friend Lazarus sleepeth, but I go that I may awake him out of sleep."

By this time, one would imagine, our Lord's disciples should have

understood him: But how unwilling are we to believe anything that we

do not like. "Then said his disciples, Lord, if he sleep he shall do

well." Oh fearful, and slow of heart to believe! How fain would they

excuse themselves from going into Judea, for fear of a few stones! By

this way of talking, how do they in effect impeach their blessed

Master's conduct, and under a pretense of preserving his person,

foster, and as it were plead for their own (though perhaps

undiscerned) cowardice and unbelief? That charity, which hopeth and

believeth all things for the best, teacheth us to judge thus favorably

of them. For, "Howbeit Jesus spake of his death: they thought that he

had spoken of taking rest in sleep." The great and compassionate High

priest knowing and remembering they were but dust, throws a veil of

love over their infirmity; and at length, verse 14, "Saith unto them

plainly (for if we wait on Jesus, we shall know his will plainly, one

way or another) Lazarus is dead." And even then, lest they should be

swallowed up with overmuch sorrow, he immediately adds, verse 15, "And

I am glad for your sakes that I was not there, to the intent ye may

believe," or have more faith, or have that faith which you already

possess increased and confirmed. A plain proof this, that all Jesus'

delays to answer prayer, are only to strengthen our faith.

"Nevertheless, says our Lord, let us go unto him." This was a

sufficient hint, if they knew how to improve it, that he intended to

do something extraordinary, though he would not tell them directly

what he intended. For the Lord Jesus will keep those whom he loves, at

his foot, and dependent on him. "Let us go unto him." He still speaks

as though they were his equals. Oh that Christians in general, Oh that

ministers in particular, would learn of him their great exemplar, to

condescend to men of low degree! Well, the secret is now out. Jesus

has said unto them plainly, Lazarus is dead. And what reception does

this melancholy news meet with? With great condolence, especially from

Thomas; for verse 16, "Then said Thomas, who is called Didymus, unto

his fellow disciples, let us also go and die with him;" i.e. according

to some, with Lazarus, with whom, it may be Thomas had contracted an

intimate acquaintance. But granting it was so; shall I commend him for

this passionate expression? I commend him not. Surely he spake

unadvisedly with his lips; "Let us also go and die with him." As

though there was no comfort henceforward to be expected in the world,

now his friend Lazarus was gone. This was a great fault, and yet a

fault that many of God's children run into daily, by mourning for

their deceased relations over-much, like persons that have no hope.

But this infirmity ought not to be indulged. For if our friends and

dear relatives are dead, Jesus, that friend of sinners, is not dead.

He will be better to us than seven sons, and will abundantly supply

the place of all creature-comforts. But I am more inclined to think

that the word Him, refers to Jesus his dear Master; and if so, he is

so far from being blamed, that he spake like a good soldier of Jesus

Christ. Let us also go, that we may die with him. If our dear master

will go into Judea, and hazard his precious life, let us not any

longer make such frivolous excuses, but let us manfully accompany him;

and if the Jews should not only be permitted to stone, but also to

kill him, let us also go and die with him, we cannot die in a better

cause. This was a speech worthy of a Christian hero, and Thomas herein

hath set us an example, that we should follow his steps, by exciting

and provoking one another closely to adhere to the blessed Jesus,

especially when his cause and interest is in any immediate danger.

This exhortation, it seems, had a proper effect. They all went, and as

far as we know, cheerfully accompanied their glorious Master.

How their thoughts were exercised on the road, we are not told. But I

am apt to believe they were a little discouraged when they came to

Bethany. For "When Jesus came, he found that Lazarus had been in the

grave for four days already." And what would it avail them, to come so

many miles only to see a dead man's tomb? But how wisely were all

things ordered by the blessed Jesus, to manifest his glory in the most

extraordinary manner, that not only his disciples might have their

faiths confirmed, but many also of the Jews might believe on him. This

Bethany, it seems, verse 18, "was nigh unto Jerusalem, about fifteen

furlongs off;" or about two miles; and Martha and Mary, being what we

may call people of fashion, and devout likewise; many of the devout,

and we may suppose many of the wealthy Jews came from the metropolis,

as well as other adjacent places, verse 19, to Martha and Mary; not to

pay an idle, trifling, but a serious, profitable visit, "to comfort

them concerning their brother." This was kind and neighborly. To weep

with those that weep, and to visit the afflicted in their distresses,

is one essential branch of true and undefiled religion. And O how

sweet is it when we visit surviving friends, that we have reason to

think that their departed relations died in the Lord! And we can

therefore give them comfort concerning them. For "blessed are the

dead, that die in the Lord, even so saith the Spirit, for they rest

from their labors." This and such-like arguments, no doubt, these

visitors made use of, to comfort Martha and Mary. And indeed they

stood in much need of consolation. For we have reason to suppose, from

our Lord'' answer, "This sickness is not unto death, but the glory of

God;" that they had entertained thoughts of the recovery of their

brother. But who can tell what these two holy souls must feel, when

they found their brother did not recover, but was dead, laid out, and

now stinking in the silent grave! What hard thoughts, without judging

them, may we suppose they entertained concerning Jesus! Think you not

that they were ready to cry out in the language of the prophet, "Thou

hast deceived us, and we are deceived?" But man's extremity is Jesus'

opportunity. In the multitude of the sorrows that they had in their

hearts, the news of Christ's coming refreshes their souls. Somebody or

another, commendably officious [direct, forceful, forward], privately

informs Martha of it. "Who, as soon as she heart that Jesus was come

(without making any apology to the company for her rudeness) went and

met him. But Mary sat still in the house." But why so, Mary? I thought

thou hadst been most forward to attend on Jesus, and thy sister Martha

more prone to be cumbered about the many things of this life. Why

sittest thou still? It may be the news was brought only privately to

Martha (for it is plain from verse 31st, that the Jews who were in the

house knew not of it;) and Martha knowing how our Lord had chid her

once, was resolved he should have no reason on the same account to

chide her anymore; therefore when the news was brought, she would not

so much as stay to inform her sister, but went out to see whether it

were true or not, and if so, as the eldest sister, she would invite

the blessed Jesus in. How happy is it, when Christ's reproofs for past

neglects, excite our future zeal to come out and meet him! Such

reproofs are an excellent oil. Or, it may be, the news reached Mary's

ears, as well as Martha's, but being overcome with sorrow, the thought

is too good news to be true, and therefore sat still in the house. O

how careful ought believers to be, to cherish and maintain, even in

the midst of tribulation, a holy confidence and joy in God! For the

joy of the Lord is a believer's strength. Whereas giving way to

melancholy and unbelief, raises gloom and vapors in the mind, clouds

the understanding, clogs us in the way of duty, and gives the enemy,

who loves to fish in troubled waters, a very great advantage over us.

Mary, perhaps, through the prevalence of this, and being also

naturally of a sedentary disposition, "sat still in the house," while

her sister Martha got the start of her, and went out to meet Jesus.

And how does she accost him? Why, in a language bespeaking the

distress of a burdened and disordered mind. For she said unto Jesus,

verse 21, "Lord, if thou hadst been here, my brother had not died."

Here is a mixture of faith and unbelief. Faith made her say, "Lord, if

thou hadst been here, my brother had not died." But unbelief made her

confine Christ's power to his bodily presence. Besides, here was a

tacit accusation of the blessed Jesus of unkindness, for not coming

when they sent unto him the message, "Lord, he whom thou lovest is

sick." Once she charged Jesus with want of care; "Lord, carest thou

not, that my sister hath left me to serve alone?" Now she taxes him

with want of kindness. "If thou hadst been here;" as much as to say,

if thou hadst been so kind as to have come when we sent for thee," "my

brother had not died;" and by saying thus, she does as it were lay her

brother's death to Jesus Christ. O how apt are even those whom Jesus

loves in a peculiar manner, to charge him foolishly! How often does

the enmity of our desperately wicked hearts rise against Christ, when

we are under the afflicting hand of his providence! And not the very

best of us frequently tempted, in such circumstances, to say within

ourselves at least, Why does God thus cruelly deal with us? Why did

not he keep off this stroke, seeing it was in his power to have

prevented it? How should we be ashamed and confounded before him upon

this account? How should we pray and labor to be delivered from this

remaining enmity of the heart, and long for that time, when mortality

shall be swallowed up of life, and we shall never feel one single

rising of heart, against a good and gracious, and all-wise and

glorious Redeemer, any more? However, to do Martha justice, she pretty

well recovers herself, verse 22, "But I know, that even now,

whatsoever thou wilt ask of God, God will give it to thee." Whether

these words imply an actual belief of our Lord's divinity, is not

certain. To me they do; because we shall presently find, that she did

believe our Lord was the Son of God, and the Messiah which was to come

into the world. Therefore when she said, she knew that whatsoever he

asked of God, God would give it to him, she may be understood as

referring to God the Father, under whom the Lord Jesus acted as

Mediator, though equal to him in respect to his eternal glory and

godhead. This mystery we may well suppose her acquainted with, because

Jesus had been frequently preaching at her house, and consequently,

had opened that mystery unto her. O what a blessed thing must it be to

have such a Mediator! Such an high-priest and intercessor at the

Father's right- hand, that whatever he asks the father in our behalf,

he will give unto us! Jesus takes this kindly at Martha's hand, and

passes over her infirmity. For if the Lord was exact to mark every

thing that we say or do amiss, alas! who could abide? He only calmly

says unto her, verse 23, "Thy brother shall rise again."

Glad tidings these of great joy. This should comfort us concerning our

deceased, pious relations, that ere long they shall rise again, and

soul and body be for ever with the Lord. Howbeit Jesus spake here of

an immediate resurrection, though he did not speak plainly: For Christ

loves to exercise the faith and patience of his disciples, and

frequently leaves them to find out his meaning by degrees. It is best

for us in our present state, that it should be so. In heaven it will

be otherwise. "Thy brother, (says Christ to Martha) shall rise again."

She might immediately have replied, When, Lord? But she fetches a

circuit as it were, and labors to find out the mind of Jesus by

degree. "I know, says she, that he shall rise again at the

resurrection of the last day." These words seem to imply, that she had

some distant thought of our Lord's design to raise her brother now,

and that she spoke thus only to draw our Savior to speak, and tell her

plainly whether he meant to do so or not. Those who are acquainted

with Jesus, are taught an holy art by the blessed Spirit, in dealing

with their blessed master. "I know, says she, he shall rise again at

the resurrection of the last day," (a notable proof this, by the way,

that the pious Jews believed the resurrection of the body). It is just

the same as though she had said, Lord, dost thou mean that my brother

shall rise again before that time? Our savior wisely keeps off from

giving her a direct answer, but chooses rather to preach to her heart.

"Jesus said unto her, I am the resurrection and the life: He that

believeth in me, though he were dead, yet shall he live." On this

Martha's faith, if in exercise, might take hold. O glorious words! How

encouraging to you poor sinners lying in your blood! Though you are

dead in trespasses and sins, and might justly be condemned to die the

second death, yet if you believe on the Lord Jesus you shall live. He

adds, "And whosoever believeth in me shall never die;" never die as to

their souls, never die eternally, and consequently never finally fall

away from God. This is an encouraging soul-comforting declaration for

you, O believers, who are thus kept, as it were, in a garrison, by the

mighty power of God, through faith, unto salvation! "Believest thou

this?" says Christ to Martha, verse 26. What avail all the many great

and precious promises of the gospel, unless they are applied and

brought home in particular to each of our souls? The word does not

profit unless it is mixed with faith. We therefore do well, when we

are reading Christ's words, to put this question to ourselves; O my

soul, believest thou this? And well would it be for us, if upon

putting this question to ourselves, we could with the same holy

confidence, and in the same delightful frame, say with Martha, verse

27, "Yea, Lord: I believe that thou art the Christ, the Son of God,

which should come into the world." This I think is a direct confession

of our Lord's divinity. How full was her heart when she spoke these

words! I am persuaded it burnt within her. What a divine warmth had

she contracted by talking with Jesus! How does she long that her

sister might share in her holy joy! For when she had so said, verse

28, "she went away;" full of love, no doubt, and called Mary her

sister, as all will labor to call their near relations, who have felt

the Lord Jesus to be the resurrection and the life themselves. But

Martha took care, in the midst of her zeal (as we should always do) to

behave with prudence; and therefore "she called her sister secretly,

saying, The master is come, and calleth for thee." The master is come.

She need say no more; Mary knew very well whom she meant. For holy

souls easily understand one another when talking of their master

Jesus. The divine Herbert used to delight (when speaking of Jesus) to

say, "My Master;" perhaps he learned if of Martha, who said here, "The

Master is come, and calleth for thee? Surely a woman of thy exalted

piety will not tell a deliberate lie, and in order to induce thy

sister to come to Jesus, acquaint her that Jesus called her, when

indeed he did not. Thou needest not put thyself to such an expense, or

do so much evil, that good may come of it. Only mention Jesus to Mary,

and let her know for a certainty that the Master id indeed come, and I

am persuaded she will sit no longer. Martha no doubt knew, and

therefore I cannot judge her as some do, as though in her haste she

said what was not true. For Jesus might bid her to call her sister,

though it be not directly mentioned in this chapter. And it is very

probably, that our Lord did inquire after Mary, because she used to

take such great delight in sitting at his feet, and hearing the

gracious words that proceeded our of his mouth. "The Master is come

(saith Martha to her sister) and calleth for thee." And so say I to

all poor sinners. Jesus, your Lord and Master, your Prince and Savior,

is come, come unto this lower world, and is come this day in his word,

and by me, who am less than the least of all his servants, and calleth

for you. O that he may also come in the demonstration of the Spirit,

and by his mighty power bow your stubborn hearts and wills to obey the

call, as holy Mary did.

For we are told, verse 29, "When she heard that, she rose quickly, and

came to Jesus." Sinners, when will you do so? Or why do you not do so?

How know you whether Jesus will call for you any more, before he calls

you by death to judgment? Linger, O linger no longer. Fly, fly for

your lives. Arise quickly, and with Mary come to Jesus. She obeyed the

call so very speedily, that her haste was taken notice of by her

visitors. "The Jews then, who were with her in the house, and

comforted her, when they saw Mary that she rose up hastily (without

any ceremony at all) and went out, followed her, saying, she goeth to

the grave, to weep there." How wisely does our Lord permit and order

all this, to bring the Jews out to behold the wonderful miracle that

he was about to perform! Little did Mary and the Jews think for what

end they were thus providentially led out. But when Jesus hath work to

be done, he will bring souls to the place where he intends to call

them, in spite of men or devils. But how does Mary behave when she

comes to Jesus? We may be assured, not without great humility. No

wonder then we are told, verse 32, that "when she saw him, she

immediately fell down at his feet (a place Mary had been used to, and

in an agony of grief, says, as her sister had done before her) Lord,

if thou hadst been here, my brother had not died." Poor Mary! Her

concern was great indeed. Though she was a holy woman, she could not

well bear the loss of her brother. She knew very well, that the world

would miss him, and no doubt he had been a kind and tender brother to

her. But I am afraid she was sinfully overcome with overmuch sorrow.

However, had we been there, the sight must have affected us. It seems

to have affected the visitors, especially the blessed Jesus. He,

instead of blaming her, for her tacitly accusing him of unkindness,

and for not coming to her brother's relief, pities and sympathizes

both with Mary and her weeping friends! "When Jesus saw her weep, and

the Jews also weeping, he groaned in his Spirit, and was troubled."

Troubled: Not with any sinful perturbation we may be assured: nothing

of that nature could possibly be in his sinless soul. And, therefore,

some have judiciously enough compared the trouble our Lord now felt,

to some crystal water shaken in a glass or bottle; you may shake it,

but there will be no sediment: it will be crystal water still. "He

groaned in is spirit." I do not see why this may not be understood of

his praying in the spirit, which maketh intercession for the saints,

with ajlalhvtoi" stenagmoi'", "groanings that cannot be uttered."

[Rom. 8:26] Methinks I see the immaculate Lamb of God, secretly, but

powerfully agonizing with his Father; his heart is big with sympathy!

At length, out of the fullness of it, he said, ver. 34, "Where have ye

laid him? They (I suppose Mary and Martha) say unto him, Lord, come

and see." He came, he say, "He wept," ver. 35. It is put in a verse by

itself, that we might pause a while, and ask, why Jesus wept?

He wept, to show us, that is was no sin to shed a tear of love and

resignation at the grave of a deceased friend; he wept, so see what

havoc sin had made in the world, and how it had reduced man, who was

originally little lower than the angels, (by making him subject to

death) to a level with the beasts that perish: but above all, he wept

at the foresight of the people's unbelief; he wept, to think how many

then present, would not only not believe on, but would be hardened,

and have their prejudices increased more and more against him, though

he should raise Lazarus from the dead before their eyes. Well then may

ministers be excused, who, whilst they are preaching, now and then

drop a few tears, at the consideration of their sermons being, through

the perverseness and unbelief of many of their audience, a savor of

death unto death, instead of a savor of life unto life. Upon a like

occasion Jesus wept. What an affecting sight was here! Let us for a

while suppose ourselves placed amidst these holy mourners; let us

imagine that we see the sepulcher just before us, and the Jews, and

Mary, and the blessed Jesus weeping round it. Surely, the most

obdurate of us all must drop a tear, or at least be affected with the

sight; we find that it affected those who were really by-standers: for

then said the Jews, ver. 36, "Behold, how he loved him." And did they

say, Behold, how he loved him, when Jesus only shed a few tears over

the grave of his departed Lazarus? Come then, O sinners, and view

Christ dying and pouring out his precious heart's blood for you upon

an accursed tree, and then surely you must needs cry out, Behold, how

he loved us!

But alas, though all were affected, yet, it seems, all were not well

affected at seeing Jesus weep! For we are told, ver. 37 that some of

them said, "Could not this man, who opened the eyes of the blind, have

caused that even this man should not have died?" One would imagine,

that Satan himself could scarce have uttered a more perverse speech:

every word is full of spite and rancor. Could not this man, this

fellow, this deceiver, who pretends to say, that he opened the eyes of

the blind, have caused that this man, whom he seems to love so, should

not have died? Is not this a sufficient proof that he is a cheat? Have

we catched him at last? Is it likely that he really helped others,

when he could not help his own friend? -- O how patient ought the

servants of our Lord to be! And how may they expect to be censured,

and have their good deeds questioned, and lessened, when their blessed

Master has been thus treated before them! However, Jesus will do good,

notwithstanding all these slights put upon him; and therefore, again

groaning in himself, "he cometh to the grave; it was a cave, (or

vault, as is customary in great families) and a stone lay upon it;

Jesus said, ver. 39, "Take ye away the stone." How gradually does our

Lord proceed, in order to engage the people's attention the more!

Methinks I see them all eye, all ear, and eagerly waiting to see the

issue of this affair. But Martha now returning with the rest of the

company, seems to have lost that good frame which she was in when she

went to call her sister; "She saith unto him, (ver. 39) Lord, by this

time he stinketh: for he hath been either dead or buried for four

days." O the dismal effects of carnal reasoning! How naturally do we

fall into doubts and fears, when we have not our eye simply directed

to the blessed Jesus! Martha, instead of looking up to him, looks down

into the grace, and poring upon her brother's stinking corpse, falls

into a fit of unbelief: "By this time he stinketh;" and, therefore, a

sight of him will only be offensive. Perhaps she might think our Lord

only wanted to take a view of her brother Lazarus; Jesus therefore, to

give her yet a further hint, that he intended to do something

extraordinary, saith unto her, ver. 40, "Said I not unto thee, that if

thou wouldst believe, thou shouldst see the glory of God?" Our Lord

speaks here with some degree of warmth: for nothing displeases him

more than the unbelief of his own disciples. "Said I not unto thee, if

thou wouldst believe, thou shouldst see the glory of God?" When Christ

first spoke these words unto her, we are not told; it might be, this

was part of their conversation upon another occasion some time before:

however, he checks her openly for her unbelief now: for those whom

Jesus loves, must expect to be rebuked sharply by him, whenever they

dishonor him by unbelief. The reproof is taken.

Without making any more objections, "They took away the stone from the

place where the dead was laid." And now behold with what solemnity the

holy Jesus prepares himself to execute his gracious design! "And Jesus

lift up his eyes, and said, Father, I thank thee that thou hast heard

me; and I knew that thou hearest me always: but because of the people

which stand by, I said it, that they may believe that thou hast sent

me." Who can express with what fervor and intenseness of spirit, our

glorious High-priest uttered these words! They are a thanksgiving

arising from an assurance that his father had heard him: for Christ,

as Mediator, was inferior to the Father. "I knew that thou hearest me

always (and so may every believer in his degree say so); but because

of the people which stand by, I said it." -- Said what? We do not hear

that Jesus said any thing by way of prayer before; and that is true,

if we mean vocally, but mentally he did say something, even when he

groaned in the spirit once and again, and was troubled. There is a way

of praying, even when we do not, and cannot speak. "Why cryest thou,"

said God to Moses; though we do not hear that he spoke one single

word: but he cried in his heart. And I observe this for the comfort of

some weak, but real Christians, who think they never pray, unless they

can have a great flow of words; but this is a great mistake: for we

often pray best, when we can speak least. There are times when the

heart is too big to speak: and the spirit itself maketh intercession

for the saints, and that too according to the will of God, with

groanings that cannot be uttered. Such was Hannah's prayer for a son,

"She spake not, only her lips moved:" and such was our Lord's way of

praying at this time. And perhaps the soul is never in a better frame,

than when in a holy stillness, and unspeakable serenity, it can put

itself as a blank in Jesus' hand, for him to stamp on it just what he

pleases.

And now the hour of our Savior's performing this long-expected

miracle, is come. Ver. 43, "When he thus had spoken, he cried with a

loud voice, Lazarus, come forth." With the word there went an

irresistible power: he spake, and it was done: he cried, and behold,

"He that was dead came forth bound hand and foot with grave clothes;

and his face was bound about with a napkin." What sight was here!

Methinks I see surprise sit upon each spectator's face: as the body

rises, their wonder rises too. See how they gaze! See how their looks

bespeak the language of astonished hearts; and all with a kind of

silent, but expressive oratory, ready to say, What manner of man is

this? Surely this is the Messiah that was to come into the world. How

did the hearts of Martha and Mary, as we may very well suppose, leap

for joy! How were they ashamed of themselves, for charging Jesus

foolishly, and taxing him with unkindness, for not coming to prevent

their brother's dying! It is true, Christ suffered him to die, but

behold he is not alive again! Jesus never denies us one thing, but he

intends to give us something better in the stead of it. Think you not

that Martha and Mary were not the most officious to obey our blessed

Lord's command, "Loose him, and let him go?" That same power that

raised Lazarus from the dead, might have also taken the grave-clothes

from him: but Jesus Christ never did, and never will work a needless

miracle. Others could unloose his grave-clothes, but Jesus could

unloose the bands of death.

And now, perhaps, some may be ready to ask, What news hath Lazarus

brought from the other world! But stop, O man, thy vain curiosity! It

is forbidden, and therefore useless knowledge. The scriptures are

silent concerning it. Why should we desire to be wise above what is

written? It becomes us rather to be wholly employed in adoring the

gracious hand of that mighty Redeemer who raised him from the dead,

and to see (now we have heard the history) what improvement we can

make of such a remarkable and instructive transaction.

Would to God that my preaching upon the resurrection of Lazarus

today,, may have the same blessed effects upon you, as the sight of it

had upon some of the standers-by. For we are told, ver. 45, "Then many

of the Jews who came to Mary, and had seen the things which Jesus did,

believed on him." A profitable visit this! the best, no doubt, that

they ever paid in their lives. And this was in answer to our Savior's

prayer, "But because of the people who stand by, I said it, that they

may believe, that thou hast sent me." One would imagine, that all who

saw this miracle, were induced thereby, really to believe on him: But

alas! I could almost say, that I can tell you of a greater miracle

than raising Lazarus from the dead. And what is that? Why, that some

of these very persons who were on the spot, instead of believing on

him, "went their way to the Pharisees, and told them what Jesus had

done." Ver. 46. It was so far from convincing them, that it only

excited their envy, stirred up the whole hell of their self-righteous

hearts, and made them, from that day forward, "take counsel together,"

to execute what they had long before designed, to put the innocent

Jesus to death. See how busy they are, ver 47, "Then gathered the

chief priests and the Pharisees a council, and said, What do we? For

this man doeth many miracles." Envy itself, it seems, could not deny

that. And need they say then, "What do we," or what should we do?

Believe in, to be sure, and submit to him; take up the cross, and

follow him. No; on the contrary, say they, ver 48, "If we let him this

alone, (which they would not have done so long, had not God put a hook

in the Leviathan's jaws) all men will believe on him." And suppose

they did? Then all men would be blessed indeed, and have a title to

true happiness. No, say they, "then the Romans shall come and take

away both our place and nation." But were not the Romans come already?

Were they not at this time tributaries to Caesar? But they were afraid

of the church as well as the state: "They will come and take away our

place," our place of worship: and consequently, they look upon Jesus

Christ and his proceedings, and adherents, as dangerous both to church

and state.

This hath been always the method of Pharisees and high-priests, when

they have been taking counsel against the Lord Jesus, and his dear

anointed ones. But they need not have been afraid on this account: for

our Savior's kingdom neither was, nor is of this world; and the only

way to have preserved their place and nation, was to have

countenanced, and as much as in them lay, caused all to believe on

Jesus. How miserably were they out in their politics! The death of

Jesus, which they thought would save, was the grand cause of the utter

destruction both of their place and nation: And so will all politics

formed against Christ and his gospel end at last in the destruction of

those who contrived them.

O the desperate wickedness and treachery of man's deceitful heart!

Where are the scribes, where are the infidels, where are the

letter-learned disputers of this world, who are daily calling for a

repetition of miracles, in order to confirm and evidence the truth of

the Christian religion? Surely if they believe not Moses and the

prophets, neither would they believe, though one rose from the dead.

Here was one raised from the dead before many witnesses, and yet all

those witnesses did by no means believe on Jesus. For divine faith is

not wrought in the heart by moral persuasion (though moral suasion is

very often made use of as a means to convey it); faith is the peculiar

gift of God: no one can come to Jesus unless the Father draw him: and,

therefore, that I may draw near the close of this discourse, let me

shut up all with a word of exhortation.

Come, ye dead, Christless, unconverted sinners, come and see the place

where they laid the body of the deceased Lazarus; behold him laid out,

bound hand and foot with grave-clothes, locked up and stinking in a

dark cave, with a great stone placed on the top of it! View him again

and again; go nearer to him; be not afraid; smell him, ah! How he

stinketh. Stop there now, pause a while; and whilst thou art gazing

upon the corpse of Lazarus, give me leave to tell thee with great

plainness, but greater love, that this dead, bound, entombed, stinking

carcass, is but a faint representation of thy poor soul in its natural

state: for, whether thou believest it or not, thy spirit which thou

bearest about with thee, sepulchered in flesh and blood, is as

literally dead to God, and as truly dead in trespasses and sins, as

the body of Lazarus was in the cave. Was he bound hand and foot with

grave-clothes? So art thou bound hand and foot with thy corruptions:

and as a stone was laid on the sepulcher, so is there a stone of

unbelief upon thy stupid heart. Perhaps thou hast lain in this state,,

not only four days, but many years, stinking in God's nostrils. And;

what is still more affecting, thou art as unable to raise thyself out

of this loathsome, dead state, to a life of righteousness and true

holiness, as ever Lazarus was to raise himself from the cave in which

he lay so long. Thou mayest try the power of thy own boasted

free-will, and the force and energy of moral persuasion and rational

arguments (which, without all doubt, have their proper place in

religion); but all thy efforts, exerted with never so much vigor, will

prove quite fruitless and abortive, till that same Jesus, who said,

"Take away the stone," and cried, "Lazarus, come forth," comes by his

mighty power, removes the stone of unbelief, speaks life to thy dead

soul, looses thee from the fetters of they sins and corruptions, and

by the influences of his blessed Spirit, enables thee to arise, and to

walk in the way of his holy commandments. And O that he would now rend

the heavens, and come down amongst you! O that there may be a stirring

among the dry bones this day! O that whilst I am speaking, and saying,

"Dead sinners, come forth," a power, an almighty power might accompany

the word, and cause you to emerge into new life!

If the Lord should vouchsafe me such a mercy, and but one single soul

in this great congregation, should arise and shake himself from the

dust of his natural state; according to the present frame of my heart,

I should not care if preaching this sermon here in the fields, was an

occasion of hastening my death, as raising Lazarus hastened the death

of my blessed Master. For methinks death, in some respects, is more

tolerable, than to see poor sinners day by day lying sepulchered, dead

and stinking in sin. O that you saw how loathsome you are in the sight

of God, whilst you continue in your natural state! I believe you would

not so contentedly hug your chains, and refuse to be set at liberty.

Methinks I see some of you affected at this part of my discourse. What

say you? Are there not some ready to complain, alas! we have some

relations present, who are so notoriously wicked, that they not only

hug their chains, but make a mock of sin, and stink not only in the

sight of God, but man. Dear souls! You are ready to urge this, as a

reason why Jesus will not raise them; and think it hard, perhaps, that

Jesus does not come, in answer to your repeated groans and prayers, to

convert and save them. But what Jesus said unto Martha, I say unto

you, "Believe, and you shall see the glory of God." Think it not a

thing incredible, that God should raise their dead souls. Think not

hard of Jesus for delaying an answer to your prayers: assure

yourselves he heareth you always. And who knows, but this day Jesus

may visit some of your dear relations hearts, upon whose account you

have traveled [travailed] in birth till Christ be formed in them? You

have already sympathized with Martha and Mary, in their doubts and

fears; who knows but you may also be partakers of that joy which their

souls experienced, when they received their risen brother into their

longing arms.

O Christless souls, you do not know what grief your continuance in sin

occasions to your godly relations! You do not know how you grieve the

heart of Jesus. I beseech you give him no fresh cause to weep over you

upon account of your unbelief: let him not again groan in his spirit

and be troubled. Behold how he has loved you, even so as to lay down

his life for you. What could he do more? I pray you, therefore, dead

sinners, come forth; arise and sup with Jesus. This was an honor

conferred on Lazarus, and the same honor awaits you. Not that you

shall sit down with him personally in this life, as Lazarus did, but

you shall sit down with him at the table of his ordinances, especially

at the table of the Lord's supper, and ere long sit down with him in

the kingdom of heaven.

Happy, thrice happy ye, who are already raised from spiritual death,

and have an earnest of an infinitely better and more glorious

resurrection in your hearts. You know a little, how delightful it must

have been to Martha and Mary and Lazarus, to sit down with the blessed

Jesus here below; but how infinitely more delightful will it be, to

sit down, not only with Mary and Martha, but with Abraham, Isaac, and

Jacob, and all your other dear brethren and sisters, in the kingdom of

heaven. Do you not long for that time, when Jesus shall say unto you,

"Come up hither?" Well! Blessed be God, yet a little while, and that

same Jesus, who cried with a loud voice, "Lazarus, come forth;" shall

with the same voice, and with the same power, speak unto all that are

in their graves, and they shall come forth. That all who hear me this

day may be then enabled to lift up their heads and rejoice, that the

day of their complete redemption is indeed fully come, may Jesus

Christ grant, for his infinite mercy's sake. Amen, and Amen.

The Holy Spirit Convincing the World of Sin, Righteousness, and Judgment

John 16:8 -- "And when he is come, he will reprove the world of sin,

and of righteousness, and of judgment."

These words contain part of a gracious promise, which the blessed

Jesus was pleased to make to his weeping and sorrowful disciples. The

time was now drawing near, in which the Son of man was first to be

lifted up on the cross, and afterwards to heaven. Kind, wondrous kind!

Had this merciful High-priest been to his disciples, during the time

of his tabernacling amongst them. He had compassion on their

infirmities, answered for them when assaulted by their enemies, and

set them right when out of the way, either in principle or practice.

He neither called nor used them as servants, but as friends; and he

revealed his secrets to them from time to time. He opened their

understandings, that they might understand the scriptures; explained

to them the hidden mysteries of the kingdom of God, when he spoke to

others in parables: nay, he became the servant of them all, and even

condescended to wash their feet. The thoughts of parting with so dear

and loving a Master as this, especially for a long season, must needs

affect them much. When on a certain occasion he intended to be absent

from them only for a night, we are told, he was obliged to constrain

them to leave him; no wonder then, that when he now informed them he

must entirely go away, and that the Pharisees in his absence should

put them out of their synagogues, and excommunicate them; yea, that

the time should come, that whosoever killed them, would think they did

God service (a prophecy, one would imagine, in an especial manner

designed for the suffering ministers of this generation); no wonder, I

say, considering all this, that we are told, ver. 6. Sorrow had filled

their hearts: "Because I have said these things unto you, sorrow hath

filled your hearts." The expression is very emphatical; their hearts

were so full of concern, that they were ready to burst. In order,

therefore, to reconcile them to this mournful dispensation, our dear

and compassionate Redeemer shows them the necessity he lay under to

leave them; "Nevertheless I tell you the truth; it is expedient for

you that I go away:" As though he had said, Think not, my dear

disciples, that I leave you out of anger: no, it is for your sakes,

for your profit, that I go away: for if I go not away, if I die not

upon the cross for your sins, and rise again for your justification,

and ascend into heaven to make intercession, and plead my merits

before my Father's throne; the Comforter, the Holy Ghost, will not,

cannot come unto you; but if I depart, I will send him unto you. And

that they might know what he was to do, "When he is come, he will

reprove the world of sin, and of righteousness, and of judgment."

The person referred to in the words of the text, is plainly the

Comforter, the Holy Ghost; and the promise was first made to our

Lord's apostles. But though it was primarily made to them, and was

literally and remarkably fulfilled at the day of Pentecost, when the

Holy Ghost came down as a mighty rushing wind, and also when three

thousand were pricked to the heart by Peter's preaching; yet, as the

Apostles were the representatives of the whole body of believers, we

must infer, that this promise must be looked upon as spoken to us, and

to our children, and to as many as the Lord our God shall call.

My design from these words, is to show the manner in which the Holy

Ghost generally works upon the hearts of those, who, through grace,

are made vessels of mercy, and translated from the kingdom of darkness

into the kingdom of God's dear Son.

I say, generally: For, as God is a sovereign agent, his sacred Spirit

bloweth not only on whom, but when and how it listeth. Therefore, far

be it from me to confine the Almighty to one way of acting, or say,

that all undergo an equal degree of conviction: no, there is a holy

variety in God's methods of calling home his elect. But this we may

affirm assuredly, that, wherever there is a work of true conviction

and conversion wrought upon a sinner's heart, the Holy Ghost, whether

by a greater or less degree of inward soul-trouble, does that which

our Lord Jesus told the disciples, in the words of the text, that he

should do when he came.

If any of you ridicule inward-religion, or think there is no such

thing as our feeling or receiving the Holy Ghost, I fear my preaching

will be quite foolishness to you, and that you will understand me no

more than if I spoke to you in an unknown tongue. But as the promise

in the text, is made to the world, and as I know it will be fulfilling

till time shall be no more, I shall proceed to explain the general way

whereby the Holy Ghost works upon every converted sinner's heart; and

I hope that the Lord, even whilst I am speaking, will be pleased to

fulfill it in many of your hearts. "And when he is come, he will

reprove the world of sin, or righteousness, and of judgment."

The word, which we translate reprove, ought to be rendered convince;

and in the original it implies a conviction by way of argumentation,

and coming with a power upon the mind equal to a demonstration. A

great many scoffers of these last days, will ask such as they term

pretenders to the Spirit, how they feel the Spirit, and how they know

the Spirit? They might as well ask, how they know, and how they feel

the sun when it shines upon the body? For with equal power and

demonstration does the Spirit of God work upon and convince the soul.

And,

First, It convinces of sin; and generally of some enormous sin, the

worst perhaps the convicted person ever was guilt of. Thus, when our

Lord was conversing with the woman of Samaria, he convinced her first

of her adultery: "Woman, go call thy husband. The woman answered, and

said, I have no husband. Jesus said unto her, Thou hast well said, I

have no husband: for thou hast had five husbands, and he whom thou now

hast, is not thy husband: in this saidst thou truly." With this there

went such a powerful conviction of all her other actual sins, that

soon after, "she left her water-pot, and went her way into the city,

and saith to the men, Come, and see a man that told me all things that

ever I did: is not this the Christ?" Thus our Lord also dealt with the

persecutor Saul: he convinced him first of the horrid sin of

persecution; "Saul, Saul, why persecutest thou me?" Such a sense of

all his other sins, probably at the same time revived in his mind,

that immediately he died; that is, died to all his false confidences,

and was thrown into such an agony of soul, that he continued three

days, and neither did eat nor drink. This is the method the Spirit of

God generally takes in dealing with sinners; he first convinces them

of some heinous actual sin, and at the same time brings all their

other sins into remembrance, and as it were sets them in battle-array

before them: "When he is come, he will reprove the world of sin.

And was it ever thus with you, my dear hearers? (For I must question

you as I go along, because I intend, by the Divine help, to preach not

only to your heads, but your hearts). Did the Spirit of God ever bring

all your sins thus to remembrance, and make you cry out to God, "Thou

writest bitter things against me?" Did your actual sins ever appear

before you, as though drawn in a map? If not, you have great reason

(unless you were sanctified from the womb) to suspect that you are not

convicted, much more not converted, and that the promise of the text

was never yet fulfilled in your hearts.

Farther: When the Comforter comes into a sinner's heart, though it

generally convinces the sinner of his actual sin first, yet it leads

him to see and bewail his original sin, the fountain from which all

these polluted streams do flow.

Though every thing in the earth, air, and water; every thing both

without and within, concur to prove the truth of that assertion in the

scripture, "in Adam we all have died;" yet most are so hardened

through the deceitfulness of sin, that notwithstanding they may give

an assent, to the truth of the proposition in their heads, yet they

never felt it really in their hearts. Nay, some in words professedly

deny it, though their works too, too plainly prove them to be

degenerate sons of a degenerate father. But when the Comforter, the

Spirit of God, arrests a sinner, and convinces him of sin, all carnal

reasoning against original corruption, every proud and high

imagination, which exalteth itself against that doctrine, is

immediately thrown down; and he is made to cry out, "Who shall deliver

me from the body of this death?" He now finds that concupiscence is

sin; and does not so much bewail his actual sins, as the inward

perverseness of his heart, which he now finds not only to be an enemy

to, but also direct enmity against God.

And did the Comforter, my dear friends, ever come with such a

convincing power as this unto your hearts? Were you ever made to see

and feel, that in your flesh dwelleth no good thing; that you are

conceived and born in sin; that you are by nature children of wrath;

that God would be just if he damned you, though you never committed an

actual sin in your lives? So often as you have been at church and

sacrament, did you ever feelingly confess, that there was no health in

you; that the remembrance of your original and actual sins was

grievous unto you, and the burden of them intolerable? If not, you

have been only offering to God vain oblations; you never yet prayed in

your lives; the Comforter never yet came effectually into your souls:

consequently you are not in the faith properly so called; no, you are

at present in a state of death and damnation.

Again, the Comforter, when he comes effectually to work upon a sinner,

not only convinces him of the sin of his nature, and the sin of his

life, but also of the sin of his duties.

We all naturally are Legalists, thinking to be justified by the works

of the law. When somewhat awakened by the terrors of the Lord, we

immediately, like the Pharisees of old, go about to establish our own

righteousness, and think we shall find acceptance with God, if we seek

it with tears: finding ourselves damned by nature and our actual sins,

we then think to recommend ourselves to God by our duties, and hope,

by our doings of one kind or another, to inherit eternal life. But,

whenever the Comforter comes into the heart, it convinces the soul of

these false rests, and makes the sinner so see that all his

righteousnesses are but filthy rags; and that, for the ;most pompous

services, he deserves no better a doom than that of the unprofitable

servant, "to be thrown into outer darkness, where is weeping, and

wailing, and gnashing of teeth."

And was this degree of conviction ever wrought in any of your souls?

Did the Comforter ever come into your hearts, so as to make you sick

of your duties, as well as your sins? Were you ever, with the great

Apostle of the Gentiles, made to abhor your own righteousness which is

by the law, and acknowledge that you deserve to be damned, though you

should give all your goods to feed the poor? Were you made to feel,

that your very repentance needed to be repented of, and that every

thing in yourselves is but dung and dross? And that all the arguments

you can fetch for mercy, must be out of the heart and pure unmerited

love of God? Were you ever made to lie at the feet of sovereign Grace,

and to say, Lord, if thou wilt, thou mayest save me; if not, thou

mayest justly damn me; I have nothing to plead, I can in no wise

justify myself in thy sight; my best performances, I see, will condemn

me; and all I have to depend upon is thy free grace? What say you? Was

this ever, or is this now, the habitual language of your hearts? You

have been frequently at the temple; but did you ever approach it in

the temper of the poor Publican, and, after you have done all,

acknowledge that you have done nothing; and, upon a feeling

experimental sense of your own unworthiness and sinfulness every way,

smite upon your breasts, and say, "God be merciful to us sinners?" If

you never were thus minded, the Comforter never yet effectually came

into your souls, you are out of Christ; and if God should require your

souls in that condition, he would be no better to you than a consuming

fire.

But there is a fourth sin, of which the Comforter, when he comes,

convinces the soul, and which alone (it is very remarkable) our Lord

mentions, as though it was the only sin worth mentioning; for indeed

it is the root of all other sins whatsoever: it is the reigning as

well as the damning sin of the world. And what now do you imagine that

sin may be? It is that cursed sin, that root of all other evils, I

mean the sin of unbelief. Says our Lord, verse 9. "Of sin, because

they believe not on me."

But does the Christian world, or any of you that hear me this day,

want the Holy Ghost to convince you of unbelief? Are there any

infidels here? Yes, (O that I had not too great reason to think so!) I

fear most are such: not indeed such infidels as professedly deny the

Lord that bought us (though I fear too many even of such monsters are

in every country); but I mean such unbelievers, that have no more

faith than the devils themselves. Perhaps you may think you believe,

because you repeat the Creed, or subscribe to a Confession of Faith;

because you go to church or meeting, receive the sacrament, and are

taken into full communion. These are blessed privileges; but all this

may be done, without our being true believers. And I know not how to

detect your false hypocritical faith better, than by putting to you

this question: How long have you believed? Would not most of you say,

as long as we can remember; we never did disbelieve? Then this is a

certain sign that you have no true faith at all; no, not so much as a

grain of mustard-seed: for, if you believe now, unless you were

sanctified from your infancy, which is the case of some) you must know

that there was a time in which you did not believe on the Lord Jesus

Christ; and the Holy Ghost, if ever you received it, convinced you of

this. Eternal truth has declared, "When he is come, he will convince

the world of sin, because they believe not on me."

None of us believe by nature: but after the Holy Ghost has convinced

us of the sin of our natures, and the sin of our lives and duties, in

order to convince us of our utter inability to save ourselves, and

that we must be beholden to God, as for every thing else, so for faith

(without which it is impossible to please, or be saved by Christ) he

convinces us also, that we have no faith. "Dost thou believe on the

Son of God?" is the grand question which the Holy Ghost now puts to

the soul: at the same time he works with such power and demonstration,

that the soul sees, and is obliged to confess, that it has no faith.

This is a thing little thought of by most who call themselves

believers. They dream they are Christians, because they live in a

Christian country: If they were born Turks, they would believe on

Mohammed; for what is that which men commonly call faith, but an

outward consent to the established religion? But do not you thus

deceive your own selves; true faith is quite another thing. Ask

yourselves, therefore, whether or not the Holy Ghost ever powerfully

convinced you of the sin of unbelief? You are perhaps so devout (you

may imagine) as to get a catalogue of sins; which you look over, and

confess in a formal manner, as often as you go to the holy sacrament:

but among all your suns, did you ever once confess and bewail that

damning sin of unbelief? Were you ever made to cry out, "Lord, give me

faith; Lord, give me to believe on thee; O that I had faith! O that I

could believe!" If you never were thus distressed, at least, if you

never saw and felt that you had no faith, it is a certain sign that

the Holy Ghost, the Comforter, never came into and worked savingly

upon your souls.

But is it not odd, that the Holy Ghost should be called a Comforter,

when it is plain, by the experience of all God's children, that this

work of conviction is usually attended with sore inward conflicts, and

a great deal of soul-trouble? I answer, The Holy Ghost may well be

termed a Comforter, even in this work; because it is the only way to,

and ends in, true solid comfort. Blessed are they that are thus

convicted by him, for they shall be comforted. Nay, not only so, but

there is present comfort, even in the midst of these convictions: the

soul secretly rejoices in the sight of its own misery, blesses God for

bringing it our of darkness into light, and looks forward with a

comfortable prospect of future deliverances, knowing, that, "though

sorrow may endure for a night, joy will come in the morning."

Thus it is that the Holy Ghost convinces the soul of sin. And, if so,

how wretchedly are they mistaken, that blend the light of the Spirit

with the light of conscience, as all such do, who say, that Christ

lighteth every man that cometh into the world, and that light, if

improved, will bring us to Jesus Christ? If such doctrine be true, the

promise in the text was needless: our Lord's apostles had already that

light; the world hereafter to be convinced, had that light; and, if

that was sufficient to bring them to Christ, why was it expedient that

Christ should go away to heaven, to send down the Holy Ghost to do

this for them! Alas! all have not this Spirit: it is the special gift

of God, and, without this special gift, we can never come to Christ.

The light of conscience will accuse or convince us of any common sin;

but the light of natural conscience never did, never will, and never

can, convince of unbelief. If it could, how comes it to pass, that not

one of the heathens, who improved the light of nature in such an

eminent degree, was ever convinced of unbelief? No, natural conscience

cannot effect this; it is the peculiar property of the Holy Ghost the

Comforter: "When he is come, he will reprove (or convince) the world

of sin, or righteousness, and judgment."

We have heard how he convinces of sin: we come not to show,

Secondly, What is the righteousness, of which the Comforter convinces

the world.

By the word righteousness, in some places of scripture, we are to

understand that common justice which we ought to practice between man

and man; as when Paul is said to reason of temperance and

righteousness before a trembling Felix. But here (as in a multitude of

other places in holy writ) we are to understand by the word

righteousness, the active and passive obedience of the dear Lord

Jesus; even that perfect, personal, all- sufficient righteousness,

which he has wrought out for that world which the Spirit is to

convince. "Of righteousness, (says our Lord) because I go to the

Father, and ye see me no more." This is one argument that the Holy

Spirit makes use of to prove Christ's righteousness, because he is

gone to the Father, and we see him no more. For, had he not wrought

out a sufficient righteousness, the Father would have sent him back,

as not having done what he undertook; and we should have seen him

again.

O the righteousness of Christ! It so comforts my soul, that I must be

excused if I mention it in almost all my discourses. I would not, if I

could help it, have one sermon without it. Whatever infidels may

object, or Arminians sophistically argue against an imputed

righteousness; yet whoever know themselves and God, must acknowledge,

that "Jesus Christ is the end of the law for righteousness, (and

perfect justification in the sight of God) to every one that

believeth," and that we are to be made the righteousness of God in

him. This, and this only, a poor sinner can lay hold of, as a sure

anchor of his hope. Whatever other scheme of salvation men may lay, I

acknowledge I can see no other foundation whereon to build my hopes of

salvation, but on the rock of Christ's personal righteousness, imputed

to my soul.

Many, I believe, have a rational conviction of, and agree with me in

this: but rational convictions, if rested in, avail but little; it

must be a spiritual, experimental conviction of the truth, which is

saving. And therefore our Lord says, when the Holy Ghost comes in the

day of his power, it convinces of this righteousness, of the reality,

completeness, and sufficiency of it, to save a poor sinner.

We have seen how the Holy Ghost convinces the sinner of the sin of his

nature, life, duties, and of the sin of unbelief; and what then must

the poor creature do? He must, he must inevitably despair, if there be

no hope but in himself. When therefore the Spirit has hunted the

sinner out of all his false rests and hiding-places, taken off the

pitiful fig-leaves of his own works, and driven him out of the trees

of the garden (his outward reformations) and place him naked before

the bar of a sovereign, holy, just, and sin-avenging God; then, then

it is, when the soul, having the sentence of death within itself

because of unbelief, has a sweet display of Christ's righteousness

made to it by the Holy Spirit of God. Here it is, that he begins more

immediately to act in the quality of a Comforter, and convinces the

soul so powerfully of the reality and all-sufficiency of Christ's

righteousness, that the soul is immediately set a hungering and

thirsting after it. Now the sinner begins to see, that though he has

destroyed himself, yet in Christ is his help; that, though he has no

righteousness of his own to recommend him, there is a fullness of

grace, a fullness of truth, a fullness of righteousness in the dear

Lord Jesus, which, if once imputed to him, will make him happy for

ever and ever.

None can tell, but those happy souls who have experienced it, with

what demonstration of the Spirit this conviction comes. O how amiable,

as well as all-sufficient, does the blessed Jesus now appear! With

what new eyes does the soul now see the Lord its righteousness!

Brethren, it is unutterable. If you were never thus convinced of

Christ's righteousness in your own souls, though you may believe it

doctrinally, it will avail you nothing, if the Comforter never came

savingly into your souls, then you are comfortless indeed. But

What will this righteousness avail, if the soul has it not in

possession?

Thirdly, The next thing therefore the Comforter, when he comes,

convinces the soul of, is judgment.

By the word judgment, I understand that well-grounded peace, that

settled judgment, which the soul forms of itself, when it is enabled

by the Spirit of God to lay hold on Christ's righteousness, which I

believe it always does, when convinced in the matter before-mentioned.

"Of judgment (says our Lord) because the Prince of this world is

judged;" the soul, being enabled to lay hold on Christ's perfect

righteousness by a lively faith, has a conviction wrought in it by the

Holy Spirit, that the Prince of this world is judged. The soul being

now justified by faith, has peace with God through our Lord Jesus

Christ, and can triumphantly say, It is Christ that justifies me, who

is he that condemns me? The strong man armed is now cast out; my soul

is in a true peace; the Prince of this world will come and accuse, but

he has now no share in me: the blessed Spirit which I have received,

and whereby I am enabled to apply Christ's righteousness to my poor

soul, powerfully convinces me of this: why should I fear? Or of what

shall I be afraid, since God's Spirit witnesses with my spirit, that I

am a child of God? The Lord is ascended up on high; he has led

captivity captive; he has received the Holy Ghost the Comforter, that

best of gifts for men: and that Comforter is come into my heart: he is

faithful that hath promised: I, even I, am powerfully, rationally,

spiritually convicted of sin, righteousness and judgment. By this I

know the Prince of this world is judged.

Thus, I say, may we suppose that soul to triumph, in which the promise

of the text is happily fulfilled. And though, at the beginning of this

discourse, I said, most had never experienced any thing of this, and

that therefore this preaching must be foolishness to such; yet I doubt

not but there are some few happy souls, who, through grace, have been

enabled to follow me step by step; and notwithstanding the Holy Ghost

might not directly work in the same order as I have described, and

perhaps they cannot exactly say the time when, yet they have a

well-grounded confidence that the work is done, and that they have

really been convinced of sin, righteousness and judgment in some way,

or at some time or another.

And now, what shall I say to you? O thank God, thank the Lord Jesus,

thank the ever-blessed Trinity, for this unspeakable gift: for you

would never have been thus highly favored, had not he who first spoke

darkness into light, loved you with an everlasting love, and

enlightened you by his Holy Spirit, and that too, not on account of

any good thing foreseen in you, but for his own name's sake.

Be humble therefore, O believers, be humble: look to the rock from

whence you have been hewn: extol free grace; admire electing love,

which alone has made you to differ from the rest of your brethren. Has

God brought you into light? Walk as becometh children of light.

Provoke not the Holy Spirit to depart from you: for though he hath

sealed you to the day of redemption, and you know that the Prince of

this world is judged; yet if you backslide, grow luke-warm, or forget

your first love, the Lord will visit your offenses with the rod of

affliction, and your sin with spiritual scourges. Be not therefore

high-minded, but fear. Rejoice, but let it be with trembling. As the

elect of God, put on, not only humbleness of mind, but bowels of

compassion; and pray, O pray for your unconverted brethren! Help me,

help me now, O children of God, and hold up my hands, as Aaron and Hur

once held up the hands of Moses. Pray, whilst I am preaching, that the

Lord may enable me to say, This day is the promise in the text

fulfilled in some poor sinners hearts. Cry mightily to God, and, with

the cords of holy violence, pull down blessings on your neighbors

heads. Christ yet lives and reigns in heaven: the residue of the

Spirit is yet in his hand, and a plentiful effusion of it is promises

in the latter days of the church. And O that the Holy Ghost, the

blessed Comforter, would now come down, and convince those that are

Christless amongst you, of sin, of righteousness, and of judgment! O

that you were once made willing to be convinced!

But perhaps you had rather be filled with wine than with the Spirit,

and are daily chasing that Holy Ghost from your souls. What shall I

say for you to God? "Father, forgive them, for they know not what they

do." What shall I say from God to you? Why? That "God was in Christ

reconciling the world unto himself:" Therefore I beseech you, as in

Christ's stead, be ye reconciled to God. Do not go away contradicting

and blaspheming. I know Satan would have you be gone. Many of you may

be uneasy, and are ready to cry out, "What a weariness is this!" But I

will not let you go: I have wrestled with God for my hearers in

private, and I must wrestle with you here in public. Though of myself

I can do nothing, and you can no more by your own power come to and

believe on Christ, than Lazarus could come forth from the grave; yet

who knows but God may beget some of you again to a lively hope by this

foolishness of preaching, and that you may be some of that world,

which the Comforter is to convince of sin, or righteousness, and of

judgment? Poor Christless souls! Do you know what a condition you are

in? Why, you are lying in the wicked one, the devil; he rules in you,

he walks and dwells in you, unless you dwell in Christ, and the

Comforter is come into your hearts. And will you contentedly lie in

that wicked one that devil? What wages will he give you? Eternal

death. O that you would come to Christ! The free gift of God through

him is eternal life. He will accept of you even now, if you will

believe in him. The Comforter may yet come into your hearts, even

yours. All that are now his living temples, were once lying in the

wicked one, as well as you. This blessed gift, this Holy Ghost, the

blessed Jesus received even for the rebellious.

I see many of you affected: but are your passions only a little

wrought upon, or are your souls really touched with a lively sense of

the heinousness of your sins, your want of faith, and the preciousness

of the righteousness of Jesus Christ? If so, I hope the Lord has been

gracious, and that the Comforter is coming into your hearts. Do not

stifle these convictions! Do not go away, and straightway forget what

manner of doctrine you have heard, and thereby show that these are

only common workings of a few transient convictions, floating upon the

surface of your hearts. Beg of God that you may be sincere (for he

alone can make you so) and that you may indeed desire the promise of

the text to be fulfilled in your souls. Who knows but the Lord may be

gracious? Remember you have no plea but sovereign mercy; but, for your

encouragement also, remember it is the world, such as you are, to whom

the Comforter is to come, and whom he is to convince: wait therefore

at wisdom's gates. The bare probability of having a door of mercy

opened, is enough to keep you striving. Christ Jesus came into the

world to save sinners, the chief of them: you know not but he came to

save you. Do not go and quarrel with God's decrees, and say, if I am a

reprobate, I shall be damned; if I am elected, I shall be saved; and

therefore I will do nothing. What have you to do with God's decrees?

Secret things belong to him; it is you business to "give all diligence

to make your calling and election sure." If there are but few who find

the way that leads to life, do you strive to be some of them: you know

not but you may be in the number of those few, and that your striving

may be the means which God intends to bless, to give you an entrance

in. If you do not act thus, you are not sincere; and, if you do, who

knows but you may find mercy? For though, after you have done all that

you can, God may justly cut you off, yet never was a single person

damned who did all that he could. Though therefore your hands are

withered, stretch them out; though you are impotent, sick, and lame,

come, lie at the pool. Who knows but by and by the Lord Jesus may have

compassion on you, and send the Comforter to convince you of sin,

righteousness, and of judgment? He is a God full of compassion and

long- suffering, otherwise you and I had been long since lifted up our

eyes in torments. But still he is patient with us!

O Christless sinners, you are alive, and who knows but God intends to

bring you to repentance? Could my prayers or tears affect it, you

should have vollies of the one, and floods of the other. My heart is

touched with a sense of your condition: May our merciful High-priest

now send down the Comforter, and make you sensible of it also! O the

love of Christ! It constrains me yet to beseech you to come to him;

what do you reject, if you reject Christ, the Lord of glory! Sinners,

give the dear Redeemer a lodging in your souls. Do not be

Bethshemites; give Christ your hearts, your whole hearts. Indeed he is

worthy. He made you, and not you yourselves. You are not your own;

give Christ then your bodies and souls, which are his! Is it not

enough to melt you down, to think that the high and lofty One, who

inhabiteth eternity, should condescend to invite you by his ministers?

How soon can he frown you to hell? And how know you, but he may, this

very instant, if you do not hear his voice? Did any yet harden their

hearts against Christ, and prosper? Come then, do not send me

sorrowful away: do not let me have reason to cry out, O my leanness,

my leanness! Do not let me go weeping into my closet, and say, "Lord,

they will not believe my report; Lord, I have called them, and they

will not answer; I am unto them as a very pleasant song, and as one

that plays upon a pleasant instrument; but their hearts are running

after the lust of the eye, the lust of the flesh, and the pride of

life." Would you be willing that I should give such an account of you,

or make such a prayer before God? And yet I must not only do so here,

but appear in judgment against you hereafter, unless you will come to

Christ. Once more therefore I entreat you to come. What objections

have you to make? Behold, I stand here in the name of God, to answer

all that you can offer. But I know no one can come, unless the Father

draw him: I will therefore address one to my God, and intercede with

him to send the Comforter into your hearts.

O blessed Jesus, who art a God whose compassions fail not, and in whom

all the promises are yea and amen; thou that sittest between the

cherubims, show thyself amongst us. Let us now see thy outgoings! O

let us now taste that thou art gracious, and reveal thy almighty arm!

Get thyself the victory in these poor sinners hearts. Let not the word

spoken prove like water spilt upon the ground. Send down, send down, O

great High-priest, the Holy Spirit, to convince the world of sin, of

righteousness, and of judgment. So will we give thanks and praise to

thee, O Father, thee O Son, and thee O blessed Spirit; to whom, as

three Persons, but one God, be ascribed by angels and archangels, by

cherubims and seraphims, and all the heavenly hosts, all possible

power, might, majesty, and dominion, now and for evermore. Amen, Amen,

Amen.

Saul's Conversion

Acts 9:22 -- "But Saul increased the more in strength, and confounded

the Jews which dwelt at Damascus, proving that this is very Christ."

It is an undoubted truth, however paradoxical it may seem to natural

men, that "whosoever will live godly in Christ Jesus, shall suffer

persecution." And therefore it is very remarkable, that our blessed

Lord, in his glorious sermon on the mount, after he had been

pronouncing those blessed, who were poor in spirit, meek, pure in

heart, and such like, immediately adds (and spends no less than three

verses in this beatitude "Blessed are they who are persecuted for

righteousness sake." No one ever was, or ever will be endowed with the

forementioned graces in any degree, but he will be persuaded for it in

a measure. There is an irreconcilable enmity between the seed of the

woman, and the seed of the serpent. And if we are not of the world,

but show by our fruits that we are of the number of those whom Jesus

Christ has chosen out of this world, for that very reason the world

will hate us. As this is true of every particular Christian, so it is

true of every Christian church in general. For some years past we have

heard but little of a public persecution: Why? Because but little of

the power of godliness has prevailed amongst all denominations. The

strong man armed has had full possession of most professors hearts,

and therefore he has let them rest in a false peace. But we may assure

ourselves, when Jesus Christ begins to gather in his elect in any

remarkable manner, and opens an effectual door for preaching the

everlasting gospel, persecution will flame out, and Satan and his

emissaries will do their utmost (though all in vain) to stop the work

of God. Thus it was in the first ages, thus it is in our days, and

thus it will be, till time shall be no more.

Christians and Christian churches must then expect enemies. Our chief

concern should be, to learn how to behave towards them in a Christian

manner: For, unless we make good heed to ourselves, we shall embitter

our spirits, and act unbecoming the followers of that Lord, "who, when

he was reviled, reviled not again; when he suffered, threatened not;

and, as a lamb before his shearers is dumb, so opened he not his

mouth." But what motive shall we make use of to bring ourselves to

this blessed lamb-like temper? Next to the immediate operation of the

Holy Spirit upon our hearts, I know of no consideration more conducive

to teach us long-suffering towards our most bitter persecutors, than

this, "That, for all we know to the contrary, some of those very

persons, who are now persecuting, may be chosen from all eternity by

God, and hereafter called in time, to edify and build up the church of

Christ."

The persecutor Saul, mentioned in the words of the text, (and whose

conversion, God willing, I propose to treat on in the following

discourse) is a noble instance of this kind.

I say, a persecutor, and that a bloody one. For see how he is

introduced in the beginning of this chapter; "And Saul yet breathing

out threatenings and slaughter against the disciples of our Lord, went

unto the high priest, and desired of him letters to Damascus to the

synagogues, that if he found any of this way, whether they were men or

women, he might bring them bound to Jerusalem."

"And Saul yet breathing out." This implies that he had been a

persecutor before. To prove which, we need only look back to the 7th

chapter, where we shall find him so very remarkably active at

Stephen's death, that "the witnesses laid down their clothes at a

young man's feet, whose name was Saul." He seems, though young, to be

in some authority. Perhaps, for his seal against the Christians, he

was preferred in the church, and was allowed to sit in the great

council or Sanhedrin: For we are told, chap. 8, ver., "That Saul was

consenting unto his death;" and again, at ver. 3, he is brought in as

exceeding all in his opposition; for thus speaks the evangelist, "As

for Saul, he made havoc of the church, entering into every house, and

haling men and women, committed them to prison." One would have

imagined, that this should have satisfied, at least abated the fury of

this young zealot. No: being exceedingly mad against them, as he

himself informs Agrippa, and having made havoc of all in Jerusalem, he

now is resolved to persecute the disciples of the Lord, even to

strange cities; and therefore yet breathing out threatenings.

"Breathing out." The words are very emphatical, and expressive of his

bitter enmity. It was as natural to him now to threaten the

Christians, as it was for him to breathe: he could scarce speak, but

it was some threatenings against them. Nay, he not only breathed out

threatenings, but slaughters also (and those who threaten, would also

slaughter, if it were in their power) against the disciples of the

Lord. Insatiable therefore as hell, finding he could not confute or

stop the Christians by force of argument, he is resolved to do it by

force of arms; and therefore went to the high priest (for there never

was a persecution yet without a high priest at the head of it) and

desired of him letters, issued out of his spiritual court, to the

synagogues or ecclesiastical courts at Damascus, giving him authority,

"that if he found any of this way, whether they were men or women, he

might bring them bound unto Jerusalem," I suppose, there to be

arraigned and condemned in the high priest's court. Observe how he

speaks of the Christians. Luke, who wrote the Acts, calls them

"disciples of the Lord," and Saul stiles them "Men and women of this

way." I doubt not but he represented them as a company of upstart

enthusiasts, that had lately gotten into a new method or way of

living; that would not be content with the temple-service, but they

must be righteous over-much, and have their private meetings or

conventicles, and break bread, as they called it, from house to house,

to the great disturbance of the established clergy, and to the utter

subversion of all order and decency. I do not hear that the high

priest makes any objection: no, he was as willing to grant letters, as

Saul was to ask them; and wonderfully pleased within himself, to find

he had such an active zealot to employ against the Christians.

Well then, a judicial process is immediately issued out, with the high

priest's seal affixed to it. And now methinks I see the young

persecutor finely equipped, and pleasing himself with thoughts, how

triumphantly he should ride back with the "men and women of this way,"

dragging them after him to Jerusalem.

What a condition may we imagine the poor disciples at Damascus were in

at this time! No doubt they had heard of Saul's imprisoning and making

havoc of the saints at Jerusalem, and we may well suppose they were

apprised of his design against them. I am persuaded this was a

growing, because a trying time with these dear people. O how did they

wrestle with God in prayer, beseeching him either to deliver them

from, or give them grace sufficient to enable them to bear up under,

the fury of their persecutors? The high priest doubtless with the rest

of his reverend brethren, flattered themselves, that they should now

put an effectual stop to this growing heresy, and waited with

impatience for Saul's return.

But "He that sitteth in heaven laughs them to scorn, the Lord has them

in derision." And therefore, ver. 3, "As Saul journeyed, and came even

near unto Damascus," perhaps to the very gates, (our Lord permitting

this, to try the faith of his disciples, and more conspicuously to

baffle the designs of his enemies) "suddenly (at mid-day, as he

acquaints Agrippa) there shined round about him a light from heaven,"

a light brighter than the sun; "and he fell to the earth (why not into

hell?) and heard a voice saying unto him, Saul, Saul, why persecutest

thou me/" The word is doubled, "Saul, Saul:" Like that of our Lord to

Martha: "Martha, Martha;" or the prophet, O earth, earth, earth!"

Perhaps these words came like thunder to his soul. That they were

spoken audibly, we are assured from verse 7, "His companions heard the

voice." Our Lord now arrests the persecuting zealot, calling him by

name; for the word never does us good, till we find it spoken to us in

particular. "Saul, Saul, Why persecutest thou Me?" Put the emphasis

upon the word why, what evil have I done? Put it upon the word

persecutest, why persecutest? I suppose Saul thought he was not

persecuting; no, he was only putting the laws of the ecclesiastical

court into execution; but Jesus, whose eyes are as a flame of fire,

saw through the hypocrisy of his heart, that, notwithstanding his

specious pretenses, all this proceeded from a persecuting spirit, and

secret enmity of heart against God; and therefore says, "Why

persecutest thou me?" Put the emphasis upon the word me, why

persecutest thou me? alas! Saul was not persecuting Christ, was he? He

was only taking care to prevent innovations in the church, and

bringing a company of enthusiasts to justice, who otherwise would

overturn the established constitution. But Jesus says, "Why

persecutest thou me?" For what is done to Christ's disciples, he takes

as done to himself, whether it be good, or whether it be evil. He that

touches Christ's disciples, touches the apple of his eye; and they who

persecute the followers of our Lord, would persecute our Lord himself,

was he again to come and tabernacle amongst us.

I do not find that Saul gives any reason why he did persecute; no, he

was struck dumb; as every persecutor will be, when Jesus Christ puts

this same question to them at the terrible day of judgment. But being

pricked at the heart, no doubt with a sense not only of this, but of

all his other offenses against the great God, he said, ver. 5, "Who

art thou, Lord?" See how soon God can change the heart and voice of

his most bitter enemies. Not many days ago, Saul was not only

blaspheming Christ himself, but, as much as in him lay, compelling

others to blaspheme also: but not, he, who before was an impostor; is

called Lord; "Who art thou; Lord?" This admirably points out the way

in which God's Spirit works upon the heart: it first powerfully

convinces of sin, and of our damnable state; and then puts us upon

inquiring after Jesus Christ. Saul being struck to the ground, or

pricked to the heart, cries out after Jesus, "Who art thou, Lord?" As

many of you that were never so far made sensible of your damnable

state, as to be made feelingly to seek after Jesus Christ, were never

yet truly convicted by, much less converted to, God. May the Lord, who

struck Saul, effectually now strike all my Christless hearers, and set

them upon inquiring after Jesus, as their all in all! Saul said, "Who

art thou, Lord? And the Lord said, I am Jesus, whom thou persecutest."

Never did any one inquire truly after Jesus Christ, but Christ made a

saving discovery of himself, to his soul. It should seem, our Lord

appeared to him in person; for Ananias, afterwards, says, "The Lord

who appeared to thee in the way which thou camest;" though this may

only imply Christ's meeting him in the way; it is not much matter: it

is plain Christ here speaks to him, and says, "I am Jesus, whom thou

persecutest." It is remarkable, how our Lord takes to himself the name

of Jesus; for it is a name in which he delights: I am Jesus, a Savior

of my people, both from the guilt and power of their sins; "a Jesus,

whom thou persecutest." This seems to be spoken to convince Saul more

and more of his sin; and I doubt not, but every word was sharper than

a two-edged sword, and came like so many daggers to his heart; O how

did these words affect him! a Jesus! A Savior! And yet I am

persecuting him! this strikes him with horror; but then the word

Jesus, though he was a persecutor, might give him some hope. However,

our dear Lord, to convince Saul that he was to be saved by grace, and

that he was not afraid of his power and enmity, tells him, "It is hard

for thee to kick against the pricks." As much as to say, though he was

persecuting, yet he could not overthrow the church of Christ: for he

would sit as King upon his holy hill of Zion; the malice of men or

devils should never be able to prevail against him.

Ver. 6, "And he, trembling and astonished, said, Lord, what wilt thou

have me to do?" Those, who think Saul had a discovery of Jesus made to

his heart before, think that this question is the result of his faith,

and that he now desires to know what he shall do, out of gratitude,

for what the Lord had done for his soul; in this sense it may be

understood; "and I have made use of it as an instance to prove, that

faith will work by love; but perhaps it may be more agreeable to the

context, if we suppose, that Saul had only some distant discovery of

Christ made to him, and not o full assurance of faith: for we are

told, "he trembling and astonished," trembling at the thoughts of his

persecuting a Jesus, and astonished at his own vileness, and the

infinite condescension of this Jesus, cries out, "Lord, what wilt thou

have me to do?" Persons under soul-trouble, and sore conviction, would

be glad to do any thing, or comply on any terms, to get peace with

God. "Arise, (says our Lord) and go into the city, and it shall be

told thee what thou shalt do."

And here we will leave Saul a while, and see what is become of his

companions. But what shall we say? God is a sovereign agent; his

sacred Spirit bloweth when and where it listeth; "he will have mercy

on whom he will have mercy." Saul is taken, but, as far as we know to

the contrary, his fellow-travelers are left to perish in their sins:

for we are told, ver. 7, "That the men who journeyed with him stood,

indeed, speechless, and hearing a confused voice;" I say, a confused

voice, for so the word signifies, and must be so interpreted, in order

to reconcile it with chap. 22, ver. 9, where Saul, giving an account

of these men, tells Agrippa, "They heard not the voice f hi that spake

to me." They heard a voice, a confused noise, but not the articulate

voice of him that spake to Saul, and therefore remained unconverted.

For what are all ordinances, all, even the ;most extraordinary

dispensations of providence, without Christ speaks to the soul in

them? Thus it is now under the word preached: many, like Saul's

companions, are sometimes so struck with the outgoings of God

appearing in the sanctuary, that they even stand speechless; they hear

the preacher's voice, but not the voice of the Son of God, who,

perhaps, at the same time is speaking effectually to many other

hearts; this I have known often; and what shall we say to these

things? O the depth of the sovereignty of God! It is past finding out.

Lord, I desire to adore what I cannot comprehend. "Even so, Father,

for so it seemeth good in thy sight!"

But to return to Saul: the Lord bids him, "arise and go into the

city;" and we are told, ver. 8, that "Saul arose from the earth; and

when his eyes were opened, (he was so overpowered with the greatness

of the light that shone upon them, that) he saw no man; but they led

him by the hand, and brought him into Damascus," that very city which

was to be the place of his executing or imprisoning the disciples of

the Lord. "And he was three days without sight, and neither did eat

nor drink." But who can tell what horrors of conscience, what

convulsions of soul, what deep and pungent convictions of sin he

underwent during these three long days? It was this took away his

appetite (for who can eat or drink when under a sense of the wrath of

God for sin?) and, being to be greatly employed hereafter, he must be

greatly humbled now; therefore, the Lord leaves him three days

groaning under the spirit of bondage, and buffeted, no doubt, with the

fiery darts of the devil, that, being tempted like unto his brethren,

he might be able hereafter to succor those that were tempted. Had Saul

applied to any of the blind guides of the Jewish church, under these

circumstances, they would have said, he was mad, or going besides

himself; as many carnal teachers and blind Pharisees now deal with,

and so more and more distress, poor souls laboring under awakening

convictions of their damnable state. But God often at our first

awakenings, visits us with sore trials, especially those who are, like

Saul, to shine in the church, and to be used as instruments in

bringing many sons to glory: those who are to be highly exalted, must

first be deeply humbled; and this I speak for the comfort of such, who

may be now groaning under the spirit of bondage, and perhaps, like

Saul, can neither eat nor drink; for I have generally observed, that

those who have had the deepest convictions, have afterwards been

favored with the most precious communications, and enjoyed most of the

divine presence in their souls. This was after wards remarkably

exemplified in Saul, who was three days without sight, and neither did

eat nor drink.

But will the Lord leave his poor servant in this distress? No; his

Jesus (though Saul persecuted him) promised (and he will perform) that

"it should be told him what he must do. And there was a certain

disciple at Damascus, named Ananias; and unto him, said the Lord, in a

vision, Ananias; and he said, Behold, I am here, Lord." What a holy

familiarity is there between Jesus Christ and regenerate souls!

Ananias had been used to such love-visits, and therefore knew the

voice of his beloved. The Lord says, "Ananias;" Ananias says, "Behold,

I am here, Lord." Thus it is that Christ now, as well as formerly,

often talks with his children at sundry times and after divers

manners, as a man talketh with his friend. But what has the Lord to

say to Ananias?

Ver. 11, "And the Lord said unto him, Arise, and go into the street,

which is called Straight, and inquire in the house of Judas, for one

called Saul of Tarsus;" (See here for your comfort, O children of the

most high God, what notice Jesus Christ takes of the street and the

hose where his own dear servants lodge) "for behold, he prayeth;" but

why is this ushered in with the word behold? What, was it such a

wonder, to hear that Saul was praying? Why, Saul was a Pharisee, and

therefore, no doubt, tasted and made long prayers: and, since we are

told that he profited above many of his equals, I doubt not but he was

taken notice of for his gift in prayer; and yet it seems, that before

these three days, Saul never prayed in his life; and why? Because,

before these three days, he never felt himself a condemned creature:

he was alive in his own opinion, because without a knowledge of the

spiritual meaning of the law; he felt not a want of, and therefore,

before now, cried not after a Jesus; and consequently, though he might

have said or made a prayer (as many Pharisees do now a-days) he never

prayed a prayer; but now, "behold! He prayed indeed;" and this was

urged as one reason why he was converted. None of God's children, as

one observes, comes into the world still-born; prayer is the very

breath of the new creature: and therefore, if we are prayerless, we

are Christless; if we never had the spirit of supplication, it is a

sad sign that we never had the spirit of grace in our souls: and you

may be assured you never did pray, unless you have felt yourselves

sinners, and seen the want of Jesus to be your Savior. May the Lord,

whom I serve in the gospel of his dear Son, prick you all to the

heart, and may it be said of you all, as it was of Saul, behold, they

pray!

The Lord goes on to encourage Ananias to go to Saul: says he, ver. 12,

"For he hath seen in a vision a man named Ananias, coming in, and

putting his hand on him, that he might receive his sight." So that

though Christ converted Saul immediately by himself, yet he will carry

on the work, thus begun, by a minister. Happy they, who under

soul-troubles have such experienced guides, and as well acquainted

with Jesus Christ as Ananias was; you that have such, make much of and

be thankful for them; and you who have them not, trust in God; he will

carry on his own work without them.

Doubtless, Ananias was a good man; but shall I commend him for his

answer to our Lord? I commend him not: for says he, ver 13, "Lord, I

have heard by many of this man, how much evil he hath done to they

saints at Jerusalem: And here, he hath authority from the chief

priests to bind all that call upon thy name." I fear this answer

proceeded from some relics of self-righteousness, as well as

infidelity, that lay undiscovered in the heart of Ananias. "Arise,

(said our Lord) and go into the street, which is called Straight, and

inquire in the hose of Judas, for one called Saul of Tarsus; for

behold, he prayeth!" One would think this was sufficient to satisfy

him; but says Ananias, "Lord, I have heart by many of this man (he

seems to speak of him with much contempt; for even good men are apt to

think too contemptuously of those who are yet in their sins) how much

evil he hath done to thy saints in Jerusalem: And here, he hath

authority from the chief priests to bind all that call upon Christ's

name, should bind him also, if he went unto him; but the Lord silences

all objections, with a "Go thy way, for he is a chosen vessel unto me,

to bear my name before the Gentiles, and kings, and the children of

Israel. For I will show him how great things he must suffer for my

name's sake." Here God stops his mouth immediately, by asserting his

sovereignty, and preaching to him the doctrine of election. And the

frequent conversion of notorious sinners to God, to me is one great

proof, amongst a thousand others, of that precious, but too much

exploded and sadly misrepresented, doctrine of God's electing love;

for whence is it that such are taken, whilst thousands, not near so

vile, die senseless and stupid? All the answer that can be given, is,

they are chosen vessels; "Go thy way, (says God) for he is a chosen

vessel unto me, to bear my name before the Gentiles, and kings, and

the children of Israel: For I will show him how great things he must

suffer for my name's sake." Observe what a close connection there is

between doing and suffering for Christ. If any of my brethren in the

ministry are present, let them bear what preferment we must expect, if

we are called out to work remarkably for God: not great prebendaries

or bishopricks, but great sufferings for our Lord's name sake; these

are the fruits of our labor: and he that will not contentedly suffer

great things for preaching Christ, is not worthy of him. Suffering

will be found to be the best preferment, when w are called to give an

account of our ministry at the great day.

I do not hear, that Ananias quarreled with God concerning the doctrine

of election; no, (O that all good men would, in this, learn of him!)

"He went his way, and entered into the house; and put his hands on

him, and said, Brother Saul;" just now, it was this man; now it is

brother Saul: it is not matter what a man has been, if he be now a

Christian; the same should be our brother, our sister and mother; God

blots our every convert's transgressions as with a thick cloud, and so

should we; the more vile a man has been, the more should we love him

when believing in Christ, because Christ will be more glorified on his

behalf. I doubt not, but Ananias was wonderfully delighted to hear

that so remarkable a persecutor was brought home to God: I am

persuaded he felt his soul immediately united to him by love, and

therefore addresses him not with, thou persecutor, thou murderer, that

camest to butcher me and my friends; but, "brother Saul." It is

remarkable that the primitive Christians much used the word brother

and brethren; I know it is a term now much in reproach; but those who

despise it, I believe, would be glad to be of our brotherhood, when

they see us sitting at the right-hand of the Majesty on high. "Brother

Saul, the Lord (even Jesus that appeared unto thee in the way as thou

camest) hath sent me, that thou mightest receive thy sight, and be

filled with the Holy Ghost." At this time, we may suppose, he laid his

hands upon him. See the consequences.

Ver. 18, "Immediately there fell from his eyes as it had been scales,

and he received sight forthwith;" not only bodily, but spiritual

sight; he emerged as it were into a new world; he saw, and felt too,

things unutterable: he felt a union of soul with God; he received the

spirit of adoption; he could now, with a full assurance of faith, cry,

"Abba, Father." Now was he filled with the Holy Ghost; and had the

love of God shed abroad in his heart; now were the days of his

mourning ended; now was Christ formed in his soul; now he could give

men and devils the challenge, ,knowing that Christ had justified him;

now he saw the excellencies of Christ, and esteemed him the fairest

among ten thousand. You only know how to sympathize with the apostle

in his joy, who, after a long night of bondage, have been set free by

the Spirit, and have received joy in the Holy Ghost. May all that are

now mourning, as Saul was, be comforted in like manner!

The scales are now removed from the eyes of Saul's mind; Ananias has

done that for him, under God: he must now do another office, baptize

him, and so receive him into the visible church of Christ; a good

proof to me of the necessity of baptism where it may he had: for I

find here, as well as elsewhere, that baptism is administered even to

those who had received the Holy Ghost; Saul was convinced of this, and

therefore arose and was baptized; and now it is time for him to

recruit the outward man, which, by three days abstinence and spiritual

conflicts, had been much impaired; we are therefore told, (ver. 19),

"when he had received meat, he was strengthened."

But O, with what comfort did the apostle now eat his food? I am sure

it was with singleness, I am persuaded also with gladness of heart;

and why? He knew that he was reconciled to God; and, for my own part,

did I not know how blind and flinty our hearts are by nature, I should

wonder how any one could eat even his common food with any

satisfaction, who has not some well-grounded hope of his being

reconciled to God. Our Lord intimates thus much to us: for in his

glorious prayer, after he has taught us to pray for our daily bread,

immediately adds that petition, "Forgive us our trespasses;" as though

our daily bread would do us no service, unless we were sensible of

having the forgiveness of our sins.

To proceed; Saul hath received meat, an is strengthened; and whither

will he go now? To see the brethren; "then was Saul certain days with

the disciples that were at Damascus." If we know and love Christ, we

shall also love and desire to be acquainted with the brethren of

Christ: we may generally know a man by his company. And though all are

not saints that associate with saints, (for tares will be always

springing up amongst the wheat till the time of harvest) yet, if we

never keep company, but are shy and ashamed of the despised children

of God, it is a certain sign we have not yet experimentally learned

Jesus, or received him into our hearts. My dear friends, be not

deceived; if we are friends to the Bridegroom, we shall be friends to

the children of the Bridegroom. Saul, as soon as he was filled with

the Holy Ghost, "was certain days with the disciples that were at

Damascus."

But who can tell what joy these disciples felt when Saul came amongst

them! I suppose holy Ananias introduced him. Methinks I see the once

persecuting zealot, when they came to salute him with a holy kiss,

throwing himself upon each of their necks, weeping over them with

floods of tears, and saying, "" my brother, O my sister, Can you

forgive me? Can you give such a wretch as I the right-hand of

fellowship, who intended to drag you behind me bound unto Jerusalem!"

Thus, I say, we may suppose Saul addressed himself to his

fellow-disciples; and I doubt not but they were as ready to forgive

and forget as Ananias was, and saluted him with the endearing title of

"brother Saul." Lovely was this meeting; so lovely, that it seemed

Saul continued certain days with them, to communicate experiences, and

to learn the way of God more perfectly; to pray for a blessing on his

future ministry, and to praise Christ Jesus for what he had done for

their souls. Saul, perhaps, had sat certain years at the feet of

Gamaliel, but undoubtedly learned more these certain days, than he had

learned before in all his life. It pleases me to think how this great

scholar is transformed by the renewing of his mind. What a mighty

change was here! That so great a man as Saul was, both as to his

station in life, and internal qualifications, and such a bitter enemy

to the Christians; for him, I say, to go and be certain days with the

people of this mad way, and to sit quietly, and be taught of

illiterate men, as many of these disciples we may be sure were; what a

substantial proof was this of the reality of his conversion!

What a hurry and confusion may we suppose the chief priests were now

in! I warrant they were ready to cry out, What! Is he also deceived?

As for the common people, who knew not the law, and are accursed, for

them to be carried away, is no such wonder; but for a man bred up at

the feet of Gamaliel, for such a scholar, such an enemy to the cause

as Saul; for him to be led away with a company of silly, deceived men

and women, surely it is impossible: we cannot believe it. But Saul

soon convinces them of the reality of his becoming a fool for Christ's

sake: for straightway, instead of going to deliver the letters from

the high priests, as they expected, in order to bring the disciples

that were at Damascus bound to Jerusalem, "he preached Christ n the

synagogues, that he is the Son of God." This is another proof of his

being converted. He not only conversed with Christians in private, but

he preached Christ publicly in the synagogues; especially, he insisted

on the divinity of our Lord, proving, notwithstanding his state of

humiliation, that he was really the Son of God.

But why did Saul preach Christ thus? Because he had felt the power of

Christ upon his own soul. And here is the reason why Christ is so

seldom preached, and his divinity so slightly insisted on in our

synagogues: because the generality of those that pretend to preach

him, never felt a saving work of conversion upon their own souls. How

can they preach, unless they are first taught of, and then sent by

God? Saul did not preach Christ before he knew him; no more should any

one else. An unconverted minister, though he could speak with the

tongues of men and angels, will be but as a sounding brass and

tinkling cymbal to those whose senses are exercised to discern

spiritual things. Ministers that are unconverted, may talk and declaim

of Christ, and prove from books that he is the Son of God; but they

cannot preach with the demonstration of the Spirit and with power,

unless they preach from experience, and have had a proof of his

divinity, by a work of grace wrought upon their own souls. God forgive

those, who lay hands on an unconverted man, knowing that he is such: I

would not do it for a thousand worlds, Lord Jesus, keep thy own

faithful servants pure, and let them not be partakers of other men's

sins!

Such an instance as was Saul's conversion, we may be assured, must

make a great deal of noise; and, therefore, no wonder we are told,

ver. 21, "But all that heard him were amazed, and said, Is not this he

that destroyed them who called on this name in Jerusalem, and came

hither for that intent, that he might bring them bound to the chief

priests."

Thus it will be with all that appear publicly for Jesus Christ; and it

is as impossible for a true Christian to be hid, as a city built upon

a hill. Brethren, if you are faithful to, you must be reproached and

have remarks made on you for Christ; especially of you have been

remarkably wicked before your conversion. Your friends will say, is

not this he, or she, who a little while ago would run to as great an

excess of riot and vanity as the worst of us all? What has turned your

brain? -- Or if you have been close, false, formal hypocrites, as Saul

was, they will wonder that you should be so deceived, as to think you

were not in a safe state before. No doubt, numbers were surprised to

hear Saul, who was touching the law blameless, affirm that he was in a

damnable condition (as in all probability he did) a few days before.

Brethren, you must expect to meet with many such difficulties as

these. The scourge of the tongue, is generally the first cross we are

called to bear for the sake of Christ. Let not, therefore, this move

you: It did not intimidate, no, it rather encouraged Saul: says the

text, "But Saul increased the more in strength, and confounded the

Jews who dwelt at Damascus, proving that this is very Christ."

Opposition never yet did, or ever will hurt a sincere convert: Nothing

like opposition to make the man of God perfect. None but a hireling,

who careth not for the sheep, will be affrighted at the approach or

barking of wolves. Christ's ministers are as bold as lions: it is not

for such men as they to flee.

And therefore (that I may draw towards a conclusion() let the

ministers and disciples of Christ learn from Saul, not to fear men or

their revilings; but, like him, increase in strength, the more wicked

men endeavor to weaken their hands. We cannot be Christians without

being opposed: no; disciples in general must suffer; ministers in

particular must suffer great things. But let not this move any of us

from our steadfastness in the gospel: He that stood by and

strengthened Saul, will also stand by and strengthen us: He is a God

mighty to save all that put their trust in him. If we look up with an

eye of faith, we, as well as the first martyr Stephen, may see Jesus

standing at the right hand of God, ready to assist and protect us.

Though the Lord' seat is in heaven, yet he has respect to his saints

in an especial manner, when suffering here on earth: then the Spirit

of Christ and of glory rests upon their souls. And, if I may speak my

own experience, I never enjoy more rich communications from God than

when despised and rejected of men for the sake of Jesus Christ."

However little they may design it, my enemies are my greatest friends.

What I most fear, is a calm; but the enmity which is in the hearts of

natural men against Christ, will not suffer them to be quiet long; No;

as I hope the work of God will increase, so the rags of men and devils

will increase also. Let us put on, therefore, the whole armor of God:

let us not fear the face of men: "Let us fear him only, who can

destroy both body and soul in hell." I say unto you let us fear him

alone. You see how soon God can stop the fury of his enemies.

You have just now heard of a proud, powerful zealot stopped in his

full career, struck down to the earth with a light from heaven,

converted by the almighty power of efficacious grace, and thereupon

zealously promoting, nay, resolutely suffering for, the faith, which

once with threatenings and slaughters he endeavored to destroy. Let

his teach us to pity and pray for our Lord's most inveterate enemies.

Who knows, but in answer thereunto, our Lord may give them repentance

unto life? Most think, that Christ had respect to Stephen's prayer,

when he converted Saul. Perhaps for this reason God suffers his

adversaries to go on, that his goodness and power may shine more

bright in their conversion.,

But let not the persecutors of Christ take encouragement from this to

continue in their opposition. Remember, though Saul was converted, yet

the high-priest, and Saul's companions, were left dead in trespasses

and sins. And, if this should be your case, you will of all men be

most miserable: for persecutors have the lowest place in hell. And, if

Saul was struck to the earth by a light from heaven, how will you be

able to stand before Jesus Christ, when he comes in terrible majesty

to take vengeance on all those who have persecuted his gospel? Then

the question, "Why persecutest thou me?" will cut you through and

through. The secret enmity of your hearts shall be then detected

before men and angels, and you shall be doomed to dwell in the

blackness of darkness for evermore. Kiss the Son, therefore, lest he

be angry: for even you may yet find mercy, if you believe on the Son

of God: though you persecute him, yet he will be your Jesus. I cannot

despair of any of you, when I find a Saul among the disciples at

Damascus. What though your sins are as scarlet, the blood of Christ

shall wash them as white as snow. Having much to be forgiven, despair

not; only believe, and like Saul, of whom I have now been speaking,

love much. He counted himself the chiefest sinner of all, and

therefore labored more abundantly than all.

Who is there among you fearing the Lord? Whose hearts hath the Lord

now opened to hearken to the voice of his poor unworthy servant?

Surely, the Lord will not let me preach in vain. Who is the happy soul

that is this day to be washed in the blood of the Lamb? Will no poor

sinner take encouragement from Saul to come to Jesus Christ? You are

all thronging round, but which of you will touch the Lord Jesus? What

a comfort will it be to Saul, and to your own souls, when you meet him

in heaven, to tell him, that hearing of his, was a means, under God,

of your conversion! Doubtless it was written for the encouragement of

all poor, returning sinners; he himself tells us so: for "in me God

showed all long-suffering, that I might be an example to them that

should hereafter believe." Was Saul here himself, he would tell you

so, indeed he would; but being dead, by this account of his conversion

he yet speaketh. O that God may speak by it to your hearts! O that the

arrows of God might this day stick fast in your souls, and you made to

cry out, "Who art thou, Lord?" Are there any such amongst you?

Methinks I feel something of what this Saul felt, when he said, "I

travail in birth again for you, till Christ be formed again in your

hearts." O come, come away to Jesus, in whom Saul believed; and then I

care not if the high-priests issue out never so many writs, or

injuriously drag me to a prison. The thoughts of being instrumental in

saving you, will make me sing praises even at midnight. And I know you

will be my joy and crown of rejoicing, when I am delivered from this

earthly prison, and meet you in the kingdom of God hereafter.

Now to God, &c.

Marks of Having Received the Holy Ghost

Acts 19:2 -- "Have ye received the Holy Ghost since ye believed?"

Two different significations have been given of these words. Some have

supposed, that the question here put, is, Whether these disciples,

whom St. Paul found at Ephesus, had received the Holy Ghost by

imposition of hands at confirmation? Others think, these disciples had

been already baptized into John's baptism; which not being attended

with an immediate effusion of the Holy Spirit, the Apostle here asks

them, Whether they had received the Holy Ghost by being baptized into

Jesus Christ? And upon their answering in the negative, he first

baptized, and then confirmed them in the name of the Lord Jesus.

Which of these interpretations is the most true, is neither easy nor

very necessary to determine. However, as the words contain a most

important inquiry, without any reference to the context, I shall from

them,

First, Show who the Holy Ghost here spoken of, is; and that we must

all receive him, before we can be stiled true believers.

Secondly, I shall lay down some scripture marks whereby we may know,

whether we have thus received the Holy Ghost or not. And

Thirdly, By way of conclusion, address myself to several distinct

classes of professors, concerning the doctrine that shall have been

delivered.

First, I am to show who the Holy Ghost spoken of in the text, is; and

that we must all receive him before we can be stiled true believers.

By the Holy Ghost is plainly signified the Holy Spirit, the third

Person in the ever-blessed Trinity, consubstantial and co-eternal with

the Father and the Son, proceeding from, yet equal to them both. He is

emphatically called Holy, because infinitely holy in himself, and the

author and finisher of all holiness in us.

This blessed Spirit, who once moved on the face of the great deep; who

over-shadowed the blessed Virgin before that holy child was born of

her; who descended in a bodily shape, like a dove, on our blessed

Lord, when he came up out of the water at his baptism; and afterwards

came down in fiery tongues on the heads of all his Apostles at the day

of Pentecost: this is the Holy Ghost, who must move on the faces of

our souls; this power of the Most High, must come upon us, and we must

be baptized with his baptism and refining fire, before we can be

stiled true members of Christ'' mystical body.

Thus says the Apostle Paul, "Know ye not that Jesus Christ is in you,

(that is, by his Spirit) unless you are reprobates?" And, "If any man

hath not the Spirit of Christ, he is none of his," And again, says St.

John, "We know that we are his, by the Spirit that he hath given us."

It is not, indeed, necessary that we should have the Spirit now given

in that miraculous manner, in which he was at first given to our

Lord's Apostles, by signs and wonders, but it is absolutely necessary,

that we should receive the Holy Ghost in his sanctifying graces, as

really as they did: and so will it continue to be till the end of the

world.

For this stands the case between God and man: God at first made man

upright, or as the sacred Penman expresses it, "In the image of God

made he man;" that is, his soul was the very copy, the transcript of

the divine nature. He, who before, by his almighty fiat, spoke the

world into being, breathed into man the breath of spiritual life, and

his soul was adorned with a resemblance of the perfections of Deity.

This was the finishing stroke of the creation: the perfection both of

the moral and material world. And so near did man resemble his divine

Original, that God could not but rejoice and take pleasure in his own

likeness: And therefore we read, that when God had finished the

inanimate and brutish part of the creation, he looked upon it, and

beheld it was good; but when that lovely, God-like creature man was

made, behold it was very good.

Happy, unspeakably happy must man needs be, when thus a partaker of

the divine nature. And thus might he have still continued, had he

continued holy. But God placed him in a state of probation, with a

free grant to eat of every tree in the garden of Eden, except the tree

of knowledge of good and evil: the day he should eat thereof, he was

surely to die; that is, not only to be subject to temporal, but

spiritual death; and consequently, to lose that divine image, that

spiritual life God had not long since breathed into him, and which was

as much his happiness as his glory.

These, one would imagine, were easy conditions for a finite creature's

happiness to depend on. But man, unhappy man, being seduced by the

devil, and desiring, like him, to be equal with his Maker, did eat of

the forbidden fruit; and thereby became liable to that curse, which

the eternal God, who cannot lie, had denounced against his

disobedience.

Accordingly we read, that soon after Adam had fallen, he complained

that he was naked; naked, not only as to his body, but naked and

destitute of those divine graces which, before decked and beautified

his soul. The unhappy mutiny, and disorder which the visible creation

fell into, the briars and thorns which not sprung up and overspread

the earth, were but poor emblems, lifeless representations of that

confusion and rebellion, and those divers lusts and passions which

sprung up in, and quite overwhelmed the soul of man immediately after

the fall. Alas! he was now no longer the image of the invisible God;

but as he had imitated the devil's sin, he became as it were a

partaker of the devil's nature, and from an union with, sunk into a

state of direct enmity against God.

Now in this dreadful disordered condition, are all of us brought into

the world: for as the root is, such must the branches be. Accordingly

we are told, "That Adam beget a son in his own likeness;" or, with the

same corrupt nature which he himself had, after he had eaten the

forbidden fruit. And experience as well as scripture proves, that we

also are altogether born in sin and corruption; and therefore

incapable, whilst in such a state, to hole communion with God. For as

light cannot have communion with darkness, so God can have no

communion with such polluted sons of Belial.

Here then appears the end and design why Christ was manifest in the

flesh; to put an end to these disorders, and to restore us to that

primitive dignity in which we were at first created. Accordingly he

shed his precious blood to satisfy his Father's justice for our sins;

and thereby also he procured for us the Holy Ghost, who should once

more re- instamp the divine image upon our hearts, and make us capable

of living with and enjoying the blessed God.

This was the great end of our Lord's coming into the world; nay, this

is the only end why the world itself is now kept in being. For as soon

as a sufficient number are sanctified out of it, the heavens shall be

wrapped up like a scroll, the elements shall melt with fervent heat,

the earth, and all that therein is, shall be burnt up.

This sanctification of the Spirit, is that new birth mentioned by our

blessed Lord to Nicodemus, "without which we cannot see the kingdom of

God." This is what St. Paul calls being "renewed in the spirit of our

minds;" and it is the spring of that holiness, without which no man

shall see the Lord.

Thus then, it is undeniably certain, we must receive the Holy Ghost

ere we can be stiled true members of Christ's mystical body.

I come in the Second place to lay down some scriptural marks, whereby

we may easily judge, whether we have thus received the Holy Ghost or

not.

And the First I shall mention, is, our having received a spirit of

prayer and supplication; for that always accompanies the spirit of

grace. No sooner was Paul converted, but "behold he prayeth." And this

was urged as an argument, to convince Ananias that he was converted.

And God's elect are also said to "cry to him day and night."

And since one great work of the Holy Spirit is to convince us of sin,

and to set us upon seeking pardon and renewing grace, through the all-

sufficient merits of a crucified Redeemer, whosoever has felt the

power of the world to come, awakening him from his spiritual lethargy,

cannot but be always crying out, "Lord, what wouldst thou have me to

do?" Or, in the language of the importunate blind Bartimeus, "Jesus,

thou Son of David, have mercy upon me."

The blessed Jesus, as he received the Holy Ghost without measure, so

he evidenced it by nothing more, than his frequent addresses at the

throne of grace. Accordingly we read, that he was often alone on the

mountain praying; that he rose a great while before day to pray: nay,

that he spent whole nights in prayer. And whosoever is made partaker

of the same Spirit which the holy Jesus, will be of the same mind, and

delight in nothing so much, as to "draw nigh unto God," and lift up

holy hands and hearts in frequent and devout prayer.

It must be confessed, indeed, that this spirit of supplication is

often as it were sensibly lost, and decays, for some time, even in

those who have actually received the Holy Ghost. Through spiritual

dryness and barrenness of soul, they find in themselves a listlessness

and backwardness to this duty of prayer; but then they esteem it as

their cross, and still persevere in seeking Jesus, though it be

sorrowing: and their hearts, notwithstanding, are fixed upon God,

though they cannot exert their affections so strongly as usual, on

account of that spiritual deadness, which God, for wise reasons, has

suffered to benumb their souls.

But as for the formal believer, it is not so with him: no; he either

prays not at all, or if he does enter into his closet, it is with

reluctance, out of custom, or to satisfy the checks of his conscience.

Whereas, the true believer can no more live without prayer, than

without food day by day. And he finds his soul as really and

perceptibly fed by the one, as his body is nourished and supported by

the other.

A Second scripture mark of our having received the Holy Ghost, is, Not

committing sin.

"Whosoever is born of God, (says St. John) sinneth not, neither can he

sin, because his seed remaineth in him." Neither can he sin. This

expression does not imply the impossibility of a Christian's sinning:

for we are told, that "in many things we offend all:" It only means

thus much: that a man who is really born again of God, doth not

willfully commit sin, much less live in the habitual practice of it.

For how shall he that is dead to sin, as every converted person is,

live any longer therein?

It is true, a man that is born again of God, may, through surprise, or

the violence of a temptation, fall into an act of sin: witness the

adultery of David, and Peter's denial of his Master. But then, like

them, he quickly rises again, goes out from the world, and weeps

bitterly; washes the guilt of sin away by the tears of sincere

repentance, joined with faith in the blood of Jesus Christ; takes

double heed to his ways for the future, and perfects holiness in the

fear of God.

The meaning of this expression of the Apostle, that "a man who is born

of God, cannot commit sin," has been fitly illustrated, by the example

of a covetous worldling, to the general bent of whose inclinations,

liberality and profuseness are directly opposite: but if, upon some

unexpected, sudden occasion, he does play the prodigal, he immediately

repents him of his fault, and returns with double care to his

niggardliness again. And so is every one that is born again: to commit

sin, is as contrary to the habitual frame and tendency of his mind, as

generosity is to the inclinations of a miser; but if at any time, he

is drawn into sin, he immediately, with double zeal, returns to his

duty, and brings forth fruits meet for repentance. Whereas, the

unconverted sinner is quite dead in trespasses and sins: or if he does

abstain from gross acts of it, through worldly selfish motives, yet,

there is some right eye he will not pluck out; some right- hand which

he will not cut off; some specious Agag that he will not sacrifice for

God; and thereby he is convinced that he is but a mere Saul: and

consequently, whatever pretensions he may make to the contrary, he has

not yet received the Holy Ghost.

A Third mark whereby we may know, whether or not we have received the

Holy Ghost, is, Our conquest over the world.

"For whosoever is born of God, (says the Apostle) overcometh the

world." By the world, we are to understand, as St. John expressed it,

"all that is in the world, the lust of the eye, the lust of the flesh,

and the pride of life:" And by overcoming of it, is meant, our

renouncing these, so as not to follow or be led by them: for whosoever

is born from above, has his affections set on things above: he feels a

divine attraction in his soul, which forcibly draws his mind

heavenwards; and as the hart panteth after the water-brooks, so doth

it make his soul so long after the enjoyment of his God.

Not that he is so taken up with the affairs of another life, as to

neglect the business of this: No; a truly spiritual man dares not

stand any day idle; but then he takes care, though he laboreth for the

meat which perisheth, first to secure that which endureth to

everlasting life. Or, if God has exalted him above his brethren, yet,

like Moses, Joseph, and Daniel, he, notwithstanding, looks upon

himself as a stranger and pilgrim upon earth: having received a

principle of new life, he walks by faith and not by sight; and his

hopes being full of immortality, he can look on all things here below

as vanity and vexation of spirit: In short, though he is in, yet he is

not of the world; and as he was made for the enjoyment of God, so

nothing but God can satisfy his soul.

The ever-blessed Jesus was a perfect instance of overcoming the world.

For though he went about continually doing good, and always lived as

in a press and throng; yet, wherever he was, his conversation tended

heavenwards. In like manner, he that is joined to the Lord in one

spirit, will so order his thoughts, words, and actions, that he will

evidence to all, that his conversation is in heaven.

On the contrary, an unconverted man being of the earth, is earthy; and

having no spiritual eye to discern spiritual things, he is always

seeking for happiness in this life, where it never was, will, or can

be found. Being not born again from above, he is bowed down by a

spirit of natural infirmity: the serpent's curse becomes his choice,

and he eats of the dust of the earth all the days of his life.

A Fourth scripture mark of our having received the Holy Ghost, is, Our

loving one another.

"We know (says St. John) we are passed from death unto life, because

we love the brethren." "And by this (says Christ himself) shall all

men know that ye are my disciples, if ye have love one towards

another." Love is the fulfilling of the gospel, as well as of the law:

for "God is love; and whosoever dwelleth in love, dwelleth in God."

But by this love we are not to understand a softness and tenderness of

mere nature, or a love founded on worldly motives (for this a natural

man may have); but a love of our brethren, proceeding from love

towards God: loving all men in general, because to their relation to

God; and loving good men in particular, for the grace we see in them,

and because they love our Lord Jesus in sincerity.

This is Christian charity, and that new commandment which Chris gave

to his disciples. New, not in its object, but in the motive and

example whereon it is founded, even Jesus Christ. This is that love

which the primitive Christians were so renowned for, that it became a

proverb, see how these Christians love one another. And without this

love, though we should give all our goods to feed the poor, and our

bodies to be burnt, it would profit us nothing.

Further, this love is not confined to any particular set of men, but

is impartial and catholic: A love that embraces God's image wherever

it beholds it, and that delights in nothing so much as to see Christ's

kingdom come.

This is the love wherewith Jesus Christ loved mankind: He loved all,

even the worst of men, as appears by his weeping over the obstinately

perverse; but wherever he saw the least appearance of the divine

likeness, that soul he loved in particular. Thus we read, that when he

heard the young man say, "All these things have I kept from my youth,"

that so far he loved him. And when he saw any noble instance of faith,

though in a Centurion and a Syrophonecian, aliens to the commonwealth

of Israel, how is he said to marvel at, to rejoice in, speak of, and

commend it? So every spiritual disciple of Jesus Christ will cordially

embrace all who worship God in spirit and in truth, however they may

differ as to the appendages of religion, and in things not essentially

necessary to salvation.

I confess, indeed, that the heart of a natural man is not thus

enlarged all at once; and a person may really have received the Holy

Ghost, (as Peter, no doubt, had when he was unwilling to go to

Cornelius) though he be not arrived to this: but then, where a person

is truly in Christ, all narrowness of spirit decreases in him daily;

the partition wall of bigotry and party zeal is broken down more and

more; and the nearer he comes to heaven, the more his heart is

enlarged with that love, which there will make no difference between

any people, nation, or language, but we shall all, with one heart, and

one voice, sing praises to him that sitteth upon the throne for ever.

But I hasten to a Fifth scripture mark, Loving our enemies.

"I say unto you, (says Jesus Christ) Love your enemies, bless them

that curse you, do good to those that hate you, ad pray for them that

despitefully use you and persecute you." And this duty of loving your

enemies is so necessary, that without it, our righteousness does not

exceed the righteousness of the Scribes and Pharisees, or even of

Publicans and sinners: "For if you do good to them only, who do good

to you, what do you more than others?" What do you extraordinary? "Do

not even the Publicans the same?" And these precepts our Lord

confirmed by his own example; when he wept over the bloody city; when

he suffered himself to be led as a sheep to the slaughter; when he

made that mile reply to the traitor Judas, "Judas, betrayest thou the

Son of man with a kiss?" and more especially, when in the agonies and

pangs of death, he prayed for his very murderers, "Father, forgive

them, for they know not what they do."

This is a difficult duty to the natural man; but whosoever is made

partaker of the promise of the Spirit, will find it practicable and

easy: for if we are born again of God, we must be like him, and

consequently delight to be perfect in this duty of doing good to our

worst enemies in the same manner, though not in the same degree as he

is perfect: He sends his rain on the evil and the good; causeth his

sun to shine on the just and unjust; and more especially commended his

love towards us, that whilst we were his enemies, he sent forth his

Son, born of a woman, made under the law, that he might become a curse

for us.

Many other marks are scattered up and down the scriptures, whereby we

may know whether or not we have received the Holy Ghost: such as, "to

be carnally minded, is death, but to be spiritually minded is life and

peace." "Now the fruits of the Spirit are joy, peace, long-suffering,

meekness," with a multitude of texts to the same purpose. But as most,

if not all of them, are comprehended in the duties already laid down,

I dare affirm, whosoever upon an impartial examination, can find the

aforesaid marks on his soul, may be as certain, as though an angel was

to tell him, that his pardon is sealed in heaven.

As for my own part, I had rather see these divine graces, and this

heavenly temper stamped upon my soul, than to hear an angel from

heaven saying unto me, Son, be of good cheer, thy sins are forgiven

thee.

These are infallible witnesses; these are Emmanuel, God with and in

us; these make up that white stone, which none knoweth, saving he who

hath receiveth it; these are the earnests of the heavenly inheritance

in our hearts: In short, these are glory begun, and are that good

thing, that better part, and which if you continue to stir up this

gift of God, neither men nor devils shall ever be able to take from

us.

I proceed, as was proposed, in the Third place, to make an application

of the doctrine delivered, to several distinct classes of professors.

And

First, I shall address myself to those who are dead in trespasses and

sins. And, O how could I weep over you, as our Lord wept over

Jerusalem? For, alas! how distant must you be from God? What a

prodigious work have you to finish, who, instead of praying day and

night, seldom or never pray at all? And, instead of being born again

of God, so as not to commit sin, are so deeply sunk into the nature of

devils, as to make a mock at it? Or, instead of overcoming the world,

so as not to follow or be led by it, are continually making provision

for the flesh, to fulfill the lusts thereof. And, instead of being

endued with the god-like disposition of loving all men, even your

enemies, have your hearts full of hatred, malice, and revenge, and

deride those who are the sincere followers of the lowly Jesus. But

think you, O sinners, that God will admit such polluted wretches into

his sight? Or should he admit you, do you imagine you could take any

pleasure in him? No; heaven itself would be no heaven to you; the

devilish dispositions which are in your hearts, would render all the

spiritual enjoyments of those blessed mansions, ineffectual to make

you happy. To qualify you to be blissful partakers of that heavenly

inheritance with the saints in light, there is a meetness required: to

attain which, ought to be the chief business of your lives.

It is true, you, as well as the righteous, in one sense, shall see

God; (for we must all appear before the judgment-seat of Christ) but

you must see him once, never to see him more. For as you carry about

in you the devil's image, with devils you must dwell: being of the

same nature, you must share the same doom. "Repent, therefore, and be

converted, that your sins may be blotted out." See that you receive

the Holy Ghost, before you go hence: for otherwise, how can you escape

the damnation of hell?

Secondly, Let me apply myself to those who deceive themselves with

false hopes of salvation. Some, through the influence of a good

education, or other providential restraints, have not run into the

same excess of riot with other men, and they think they have no need

to receive the Holy Ghost, but flatter themselves that they are really

born again.

But do you show it by bringing forth the fruits of the Spirit? Do you

pray without ceasing? Do you not commit sin? Have you overcome the

world? And do you love your enemies, and all mankind, in the same

manner, as Jesus Christ loved them?

If these things, brethren, be in you and abound, then may you have

confidence towards God; but if not, although you may be civilized, yet

you are not converted: no, you are yet in your sins. The nature of the

old Adam still reigneth in your souls; and unless the nature of the

second Adam be grafted in its room, you can never see God.

Think not, therefore, to dress yourselves up in the ornaments of a

good nature, and civil education, and say with Agag, "surely the

bitterness of death is past;" For God's justice, notwithstanding that,

like Samuel, shall hew you to pieces. However you may be highly

esteemed in the sight of men, yet, in the sight of God, you are but

like the apples of Sodom, dunghills covered over with snow, mere

whited sepulchers, appearing a little beautiful without, but inwardly

full of corruption and of all uncleanness: and consequently will be

dismissed at the last day with a "Verily, I know you not."

But the word of God is profitable for comfort as well as correction.

Thirdly, Therefore I address myself to those who are under the

drawings of the Father, and are exercised with the Spirit of bondage,

and not finding the marks before mentioned, are crying out, Who shall

deliver us from the body of this death?

But fear not, little flock; for notwithstanding your present infant

state of grace, it shall be your father's good pleasure to give you

the kingdom. The grace of God, through Jesus Christ, shall deliver

you, and give you what you thirst after: He hath promised, he will

also do it. Ye shall receive the spirit of adoption, that promise of

the Father, if you faint not: only persevere in seeking it; and

determine not to be at rest in you soul, till you know and feel that

you are thus born again from above, and God's Spirit witnesseth with

your spirits that you are the children of God.

Fourthly and Lastly, I address myself to those who have received the

Holy Ghost in all his sanctifying graces, and are almost ripe for

glory.

Hail, happy saints! For your heaven is begun on earth: you have

already received the first fruits of the Spirit, and are patiently

waiting till that blessed change come, when your harvest shall be

complete. I see and admire you, though, alas! at so great a distance

from you: your life, I know, is hid with Christ in God. You have

comforts, you have meat to eat, which a sinful, carnal, ridiculing

world knows nothing of. Christ's yoke is not become easy to you, and

his burden light. You have passed through the pangs of the new birth,

and now rejoice that Christ Jesus is spiritually formed in your

hearts. You know what it is to dwell in Christ, and Christ in you.

Like Jacob's ladder, although your bodies are on earth, yet your souls

and hearts are in heaven: and by your faith and constant recollection,

like the blessed angels, you do always behold the face of your Father

which is in heaven.

I need not exhort you to press forward, for you know that in walking

in the Spirit there is a great reward. Rather will I exhort you, in

patience to possess your souls yet a little while, and Jesus Christ

will deliver you from the burden of the flesh, and an abundant

entrance shall be administered to you, into the eternal joy and

uninterrupted felicity of his heavenly kingdom.

Which God of his infinite mercy grant, through Jesus Christ our Lord:

To whom, with the Father, and the Holy Ghost, three Persons and one

God, be ascribed all honor, power, and glory, for ever and ever.

The Almost Christian

Acts 26:28 -- "Almost thou persuadest me to be a Christian."

The chapter, out of which the text is taken, contains an admirable

account which the great St. Paul gave of his wonderful conversion from

Judaism to Christianity, when he was called to make his defense before

Festus a Gentile governor, and king Agrippa. Our blessed Lord had long

since foretold, that when the Son of man should be lifted up, "his

disciples should be brought before kings and rulers, for his name's

sake, for a testimony unto them." And very good was the design of

infinite wisdom in thus ordaining it; for Christianity being, from the

beginning, a doctrine of the Cross, the princes and rulers of the

earth thought themselves too high to be instructed by such mean

teachers, or too happy to be disturbed b such unwelcome truths; and

therefore would have always continued strangers to Jesus Christ, and

him crucified, had not the apostles, by being arraigned before them,

gained opportunities of preaching to them "Jesus and the

resurrection." St. Paul knew full well that this was the main reason,

why his blessed Master permitted his enemies at this time to arraign

him at a public bar; and therefore, in compliance with the divine

will, thinks it not sufficient, barely to make his defense, but

endeavors at the same time to convert his judges. And this he did with

such demonstration of the spirit, and of power, that Festus, unwilling

to be convinced by the strongest evidence, cries out with a loud

voice, "Paul, much earning doth make thee mad." To which the brave

apostle (like a true follower of the holy Jesus) meekly replies, I am

not mad, most noble Festus, but speak forth the words of truth and

soberness." But in all probability, seeing king Agrippa more affected

with his discourse, and observing in him an inclination to know the

truth, he applies himself more particularly to him. "The king knoweth

of these things; before whom also I speak freely; for I am persuaded

that none of these things are hidden from him." And then, that if

possible he might complete his wished-for conversion, he with an

inimitable strain of oratory, addresses himself still more closely,

"King Agrippa, believest thou the prophets? I know that thou believest

them." At which the passions of the king began to work so strongly,

that he was obliged in open court, to own himself affected by the

prisoner's preaching, and ingenuously to cry out, "Paul, almost thou

persuadest me to be a Christian."

Which words, taken with the context, afford us a lively representation

of the different reception, which the doctrine of Christ's ministers,

who come in the power and spirit of St. Paul, meets with now-a-days in

the minds of men. For notwithstanding they, like this great apostle,

"speak forth the words of truth and soberness;" and with such energy

and power, that all their adversaries cannot justly gainsay or resist;

yet, too many, with the noble Festus before-mentioned, being like him,

either too proud to be taught, or too sensual, too careless, or too

worldly-minded to live up to the doctrine, in order to excuse

themselves, cry out, that "much learning, much study, or, what is more

unaccountable, much piety, hath made them mad." And though, blessed be

God! All do not thus disbelieve our report; yet amongst those who

gladly receive the word, and confess that we speak the words of truth

and soberness, there are so few, who arrive at any higher degree of

piety than that of Agrippa, or are any farther persuaded than to be

almost Christians, that I cannot but think it highly necessary to warn

my dear hearers of the danger of such a state. And therefore, from the

words of the text, shall endeavor to show these three things:

First, What is meant by an almost-Christian.

Secondly, What are the chief reasons, why so many are no more than

almost Christians.

Thirdly, I shall consider the ineffectualness, danger, absurdity, and

uneasiness which attends those who are but almost Christians; and then

conclude with a general exhortation, to set all upon striving not only

be almost, but altogether Christians.

I. And, First, I am to consider what is meant by an almost Christians.

An almost Christian, if we consider him in respect to his duty to God,

is one that halts between two opinions; that wavers between Christ and

the world; that would reconcile God and Mammon, light and darkness,

Christ and Belial. It is true, he has an inclination to religion, but

then he is very cautious how he goes too far in it: his false heart is

always crying out, Spare thyself, do thyself no harm. He prays indeed,

that "God's will may be done on earth, as it is in heaven." But

notwithstanding, he is very partial in his obedience, and fondly hopes

that God will not be extreme to mark every thing that he willfully

does amiss; though an inspired apostle has told him, that "he who

offends in one point is guilty of all." But chiefly, he is one that

depends much on outward ordinances, and on that account looks upon

himself as righteous, and despises others; though at the same time he

is as great a stranger to the divine life as any other person

whatsoever. In short, he is fond of the form, but never experiences

the power of godliness in his heart. He goes on year after year,

attending on the means of grace, but then, like Pharaoh's lean kine

[cow?], he is never the better, but rather the worse for them.

If you consider him in respect to his neighbor, he is one that is

strictly just to all; but then this does not proceed from any love to

God or regard to man, but only through a principle of self-love:

because he knows dishonesty will spoil his reputation, and

consequently hinder his thriving in the world.

He is one that depends much upon being negatively good, and contents

himself with the consciousness of having done no one any harm; though

he reads in the gospel, that "the unprofitable servant was cast into

outer darkness," and the barren fig-tree was cursed and dried up from

the roots, not for bearing bad, but no fruit.

He is no enemy to charitable contributions in public, if not too

frequently recommended: but then he is unacquainted with the kind

offices of visiting the sick and imprisoned, clothing the naked, and

relieving the hungry in a private manner. He thinks that these things

belong only to the clergy, though his own false heart tells him, that

nothing but pride keeps him from exercising these acts of humility;

and that Jesus Christ, in the 25th chapter of St. Matthew, condemns

persons to everlasting punishment, not merely for being fornicators,

drunkards, or extortioners, but for neglecting these charitable

offices, "When the Son of man shall come in his glory, he shall set

the sheep on his right-hand, and the goats on his left. And then shall

he say unto them on his left hand, depart from me, ye cursed, into

everlasting fire prepared for the devil and his angels: for I was an

hungered, 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 say, Lord, when saw we thee an hungered, or a-thirst, or a

stranger, or naked, or sick, or in prison, and did not minister unto

thee? Then shall he answer them, Verily I say unto you, inasmuch as ye

have not done it unto one of the least of these my brethren, ye did it

not unto me: and these shall go away into everlasting punishment unto

me: and these shall go away into everlasting punishment." I thought

proper to give you this whole passage of scripture at large, because

our Savior lays such a particular stress upon it; and yet it is so

little regarded, that were we to judge by the practice of Christians,

one should be tempted to think there were no such verses in the Bible.

But to proceed in the character of an Almost Christian: If we consider

him in respect of himself; as we said he was strictly honest to his

neighbor, so he is likewise strictly sober in himself: but then both

his honesty and sobriety proceed from the same principle of a false

self-love. It is true, he runs not into the same excess of riot with

other men; but then it is not out of obedience to the laws of God, but

either because his constitution will not away with intemperance; or

rather because he is cautious of forfeiting his reputation, or

unfitting himself for temporal business. But though he is so prudent

as to avoid intemperance and excess, for the reasons before-mentioned;

yet he always goes to the extremity of what is lawful. It is true, he

is no drunkard; but then he has no Christian self-denial. He cannot

think our Savior to be so austere a Master, as to deny us to indulge

ourselves in some particulars: and so by this means he is destitute of

a sense of true religion, as much as if he lived in debauchery, or any

other crime whatever. As to settling his principles as well as

practice, he is guided more by the world, than by the word of God: for

his part, he cannot think the way to heaven so narrow as some would

make it; and therefore considers not so much what scripture requires,

as what such and such a good man does, or what will best suit his own

corrupt inclinations. Upon this account, he is not only very cautious

himself, but likewise very careful of young converts, whose faces are

set heavenward; and therefore is always acting the devil's part, and

bidding them spare themselves, though they are doing no more than what

the scripture strictly requires them to do: The consequence of which

is, that "he suffers not himself to enter into the kingdom of God, and

those that are entering in he hinders."

Thus lives the almost Christian: not that I can say, I have fully

described him to you; but from these outlines and sketches of his

character, if your consciences have done their proper office, and made

a particular application of what has been said to your own hearts, I

cannot but fear that some of you may observe some features in his

picture, odious as it is, to near resembling your own; and therefore I

cannot but hope, that you will join with the apostle in the words

immediately following the text, and wish yourselves "to be not only

almost, but altogether Christians."

II. I proceed to the second general thing proposed; to consider the

reasons why so many are no more than almost Christians.

1. And the first reason I shall mention is, because so many set out

with false notions of religion; though they live in a Christian

country, yet they know not what Christianity is. This perhaps may be

esteemed a hard saying, but experience sadly evinces the truth of it;

for some place religion in being of this or that communion; more in

morality; most in a round of duties, and a model of performances; and

few, very few acknowledge it to be, what it really is, a thorough

inward change of nature, a divine life, a vital participation of Jesus

Christ, an union of the soul with God; which the apostle expresses by

saying, "He that is joined to the Lord is one spirit." Hence it

happens, that so many, even of the most knowing professors, when you

come to converse with them concerning the essence, the life, the soul

of religion, I mean our new birth in Jesus Christ, confess themselves

quite ignorant of the matter, and cry out with Nicodemus, "How can

this thing be?" And no wonder then, that so many are only almost

Christians, when so many know not what Christianity is: no marvel,

that so many take up with the form, when they are quite strangers to

the power of godliness; or content themselves with the shadow, when

they know so little about the substance of it. And this is one cause

why so many are almost, and so few are altogether Christians.

2. A second reason that may be assigned why so many are no more than

almost Christians, is a servile fear of man: multitudes there are and

have been, who, though awakened to a sense of the divine life, and

have tasted and felt the powers of the world to come; yet out of a

base sinful fear of being counted singular, or contemned by men, have

suffered all those good impressions to wear off. It is true, they have

some esteem for Jesus Christ; but then, like Nicodemus, they would

come to him only by night: they are willing to serve him; but then

they would do it secretly, for fear of the Jews: they have a mind to

see Jesus, but then they cannot come to him because of the press, and

for fear of being laughed at, and ridiculed by those with whom they

used to sit at meat. But well did our Savior prophesy of such persons,

"How can ye love me, who receive honor one of another?" Alas! have

they never read, that "the friendship of this world is enmity with

God;" and that our Lord himself has threatened, "Whosoever shall be

ashamed of me or of my words, in this wicked and adulterous

generation, of him shall the Son of man be ashamed, when he cometh in

the glory of his Father and of his holy angels?" No wonder that so

many are no more than almost Christians, since so many "love the

praise of men more than the honor which cometh of God."

3. A third reason why so many are no more than almost Christians, is a

reigning love of money. This was the pitiable case of that forward

young man in the gospel, who came running to our blessed Lord, and

kneeling before him, inquired "what he must do to inherit eternal

life;" to whom our blessed Master replied, "Thou knowest the

commandments, Do not kill, Do not commit adultery, Do not steal:" To

which the young man replied, "All these have I kept from my youth."

But when our Lord proceeded to tell him, "Yet lackest thou one thing;

Go sell all that thou hast, and give to the poor; he was grieved at

that saying, and went away sorrowful, for he had great possessions!"

Poor youth! He had a good mind to be a Christian, and to inherit

eternal life, but thought it too dear, if it could be purchased at no

less an expense than of his estate! And thus many, both young and old,

now-a-days, come running to worship our blessed Lord in public, and

kneel before him in private, and inquire at his gospel, what they must

do to inherit eternal life: but when they find they must renounce the

self- enjoyment of riches, and forsake all in affection to follow him,

they cry, "The Lord pardon us in this thing! We pray thee, have us

excused."

But is heaven so small a trifle in men's esteem, as not to be worth a

little gilded earth? Is eternal life so mean a purchase, as not to

deserve the temporary renunciation of a few transitory riches? Surely

it is. But however inconsistent such a behavior may be, this

inordinate love of money is too evidently the common and fatal cause,

why so many are no more than almost Christians.

4. Nor is the love of pleasure a less uncommon, or a less fatal cause

why so many are no more than almost Christians. Thousands and ten

thousands there are, who despise riches, and would willingly be true

disciples of Jesus Christ, if parting with their money would make them

so; but when they are told that our blessed Lord has said, "Whosoever

will come after him must deny himself;" like the pitiable young man

before-mentioned, "they go away sorrowful"" for they have too great a

love for sensual pleasures. They will perhaps send for the ministers

of Christ, as Herod did for John, and hear them gladly: but touch them

in their Herodias, tell them they must part with such or such a

darling pleasure; and with wicked Ahab they cry out, "Hast thou found

us, O our enemy?" Tell them of the necessity of mortification and

self-denial, and it is as difficult for them to hear, as if you was to

bid them "cut off a right-hand, or pluck out a right-eye." They cannot

think our blessed Lord requires so much at their hands, though an

inspired apostle has commanded us to "mortify our members which are

upon earth." And who himself, even after he had converted thousands,

and was very near arrived to the end of his race, yet professed that

it was his daily practice to "keep under his body, and bring it into

subjection, lest after he had preached to others, he himself should be

a cast-away!"

But some men would be wiser than this great apostle, and chalk out to

us what they falsely imagine an easier way to happiness. They would

flatter us, we may go to heaven without offering violence to our

sensual appetites; and enter into the strait gate without striving

against our carnal inclinations. And this is another reason why so

many are only almost, and not altogether Christians.

5. The fifth and last reason I shall assign why so many are only

almost Christians, is a fickleness and instability of temper.

It has been, no doubt, a misfortune that many a minister and sincere

Christian has met with, to weep and wail over numbers of promising

converts, who seemingly began in the Spirit, but after a while fell

away, and basely ended in the flesh; and this not for want of right

notions in religion, nor out of a servile fear of man, nor from the

love of money, or of sensual pleasure, but through an instability and

fickleness of temper. They looked upon religion merely for novelty, as

something which pleased them for a while; but after their curiosity

was satisfied, they laid it aside again: like the young man that came

to see Jesus with a linen cloth about his naked body, they have

followed him for a season, but when temptations came to take hold on

them, for want of a little more resolution, they have been stripped of

all their good intentions, and fled away naked. They at first, like a

tree planted by the water-side, grew up and flourished for a while;

but having no root in themselves, no inward principle of holiness and

piety, like Jonah's gourd, they were soon dried up and withered. Their

good intentions are too like the violent motions of the animal spirits

of a body newly beheaded, which, though impetuous, are not lasting. In

short, they set out well in their journey to heaven, but finding the

way either narrower or longer than they expected, through an

unsteadiness of temper, they have made an eternal halt, and so

"returned like the dog to his vomit, or like the sow that was washed

to her wallowing in the more!"

But I tremble to pronounce the fate of such unstable professors, who

having put their hands to the plough, for want of a little more

resolution, shamefully look back. How shall I repeat to them that

dreadful threatening, "If any man draw back, my soul shall have no

pleasure in him:" And again, "It is impossible (that is, exceeding

difficult at least) for those that have been once enlightened, and

have tasted of the heavenly gift, and the powers of the world to come,

if they should fall away, to be renewed again unto repentance." But

notwithstanding the gospel is so severe against apostates, yet many

that begun well, through a fickleness of temper, (O that none of us

here present may ever be such) have been by this means of the number

of those that turn back unto perdition. And this is the fifth, and the

last reason I shall give, why so many are only almost, and not

altogether Christians.

III. Proceed we now to the general thing proposed, namely, to consider

the folly of being no more than an almost Christian.

1. And the First proof I shall give of the folly of such a proceeding

is, that it is ineffectual to salvation. It is true, such men are

almost good; but almost to hit the mark, is really to miss it. God

requires us "to love him with all our hearts, with all our souls, and

with all our strength." He loves us too well to admit any rival;

because, so far as our hearts are empty of God, so far must they be

unhappy. The devil, indeed, like the false mother that came before

Solomon, would have our hearts divided, as she would have had the

child; but God, like the true mother, will have all or none. "My Son,

give me thy heart," thy whole heart, is the general call to all: and

if this be not done, we never can expect the divine mercy.

Persons may play the hypocrite; but God at the great day will strike

them dead, (as he did Ananias and Sapphira by the mouth of his servant

Peter) for pretending to offer him all their hearts, when they keep

back from him the greatest part. They may perhaps impose upon their

fellow- creatures for a while; but he that enabled Elijah to cry out,

"Come in thou wife of Jeroboam," when she came disguised to inquire

about he sick son, will also discover them through their most artful

dissimulations; and if their hearts are not wholly with him, appoint

them their portion with hypocrites and unbelievers.

2. But, Secondly, What renders an half-way-piety more inexcusable is,

that it is not only insufficient to our own salvation, but also very

prejudicial to that of others.

An almost Christian is one of the most hurtful creatures in the world;

he is a wolf in sheep's clothing: he is one of those false prophets,

our blessed Lord bids us beware of in his sermon on the mount, who

would persuade men, that the way to heaven is broader than it really

is; and thereby, as it was observed before, "enter not into the

kingdom of God themselves, and those that are entering in they

hinder." These, these are the men that turn the world into a luke-warm

Laodicean spirit; that hang out false lights, and so shipwreck

unthinking benighted souls in their voyage to the haven of eternity.

These are they who are greater enemies to the cross of Christ, than

infidels themselves: for of an unbeliever every one will be aware; but

an almost Christian, through his subtle hypocrisy, draws away many

after him; and therefore must expect to receive the greater damnation.

3. But, Thirdly, As it is most prejudicial to ourselves and hurtful to

others, so it is the greatest instance of ingratitude we can express

towards our Lord and Master Jesus Christ. For did he come down from

heaven, and shed his precious blood, to purchase these hearts of ours,

and shall we only give him half of them? O how can we say we love him,

when our hearts are not wholly with him? How can we call him our

Savior, when we will not endeavor sincerely to approve ourselves to

him, and so let him see the travail of his soul, and be satisfied!

Had any of us purchased a slave at a most expensive rate, and who was

before involved in the utmost miseries and torments, and so must have

continued for ever, had we shut up our bowels of compassion from him;

and was this slave afterwards to grow rebellious, or deny giving us

but half his service; how, how should we exclaim against his base

ingratitude! And yet this base ungrateful slave thou art, O man, who

acknowledgest thyself to be redeemed from infinite unavoidable misery

and punishment by the death of Jesus Christ, and yet wilt not give

thyself wholly to him. But shall we deal with God our Maker in a

manner we would not be dealt with by a man like ourselves? God forbid!

No. Suffer me, therefore,

To add a word or two of exhortation to you, to excite you to be not

only almost, but altogether Christians. O let us scorn all base and

treacherous treatment of our King and Savior, of our God and Creator.

Let us not take some pains all our lives to go to haven, and yet

plunge ourselves into hell as last. Let us give to God our whole

hearts, and no longer halt between two opinions: if the world be God,

let us serve that; if pleasure be a God, let us serve that; but if the

Lord he be God, let us, O let us serve him alone. Alas! why, why

should we stand out any longer? Why should we be so in love with

slavery, as not wholly to renounce the world, the flesh, and the

devil, which, like so many spiritual chains, bind down our souls, and

hinder them from flying up to God. Alas! what are we afraid of? Is not

God able to reward our entire obedience? If he is, as the almost

Christian's lame way of serving him, seems to grant, why then will we

not serve him entirely? For the same reason we do so much, why do we

not do more? Or do you think that being only half religious will make

you happy, but that going farther, will render you miserable and

uneasy? Alas! this, my brethren, is delusion all over: for what is it

but this half piety, this wavering between God and the world, that

makes so many, that are seemingly well disposed, such utter strangers

to the comforts of religion? They choose just so much of religion as

will disturb them in their lusts, and follow their lusts so far as to

deprive themselves of the comforts of religion. Whereas on the

contrary, would they sincerely leave all in affection, and give their

hearts wholly to God, they would then (and they cannot till then)

experience the unspeakable pleasure of having a mind at unity with

itself, and enjoy such a peace of God, which even in this life passes

all understanding, and which they were entire strangers to before. It

is true, it we will devote ourselves entirely to God, we must meet

with contempt; but then it is because contempt is necessary to heal

our pride. We must renounce some sensual pleasures, but then it is

because those unfit us for spiritual ones, which are infinitely

better. We must renounce the love of the world; but then it is that we

may be filled with the love of God: and when that has once enlarged

our hearts, we shall, like Jacob when he served for his beloved

Rachel, think nothing too difficult to undergo, no hardships too

tedious to endure, because of the love we shall then have for our dear

Redeemer. Thus easy, thus delightful will be the ways of God even in

this life: but when once we throw off these bodies, and our souls are

filled with all the fullness of God, O! what heart can conceive, what

tongue can express, with what unspeakable joy and consolation shall we

then look back on our past sincere and hearty services. Think you

then, my dear hearers, we shall repent we had done too much; or rather

think you not, we shall be ashamed that we did no more; and blush we

were so backward to give up all to God; when he intended hereafter to

give us himself?

Let me therefore, to conclude, exhort you, my brethren, to have always

before you the unspeakable happiness of enjoying God. And think

withal, that every degree of holiness you neglect, every act of piety

you omit, is a jewel taken out of your crown, a degree of blessedness

lost in the vision of God. O! do but always think and act thus, and

you will no longer be laboring to compound matters between God and the

world; but, on the contrary, be daily endeavoring to give up

yourselves more and more unto him; you will be always watching, always

praying, always aspiring after farther degrees of purity and love, and

consequently always preparing yourselves for a fuller sight and

enjoyment of that God, in whose presence there is fullness of joy, and

at whose right-hand there are pleasures for ever more. Amen! Amen!

Christ, the Believer's Wisdom, Righteousness, Sanctification and Redemption

Of all the verses in the book of God, this which I have now read to

you, is, I believe, one of the most comprehensive: what glad tidings

does it bring to believers! What precious privileges are they herein

invested with! How are they here led to the fountain of them all, I

mean, the love, the everlasting love of God the Father! 'Of him are ye

in Christ Jesus, who of God is made unto us wisdom, righteousness,

sanctification, and redemption.'

Without referring you to the context, I shall from the words,

First, Point out to you the fountain, from which all those blessings

flow, that the elect of God partake of in Jesus Christ, "Who of God is

made unto'. And,

Secondly, I shall consider what these blessings are, 'Wisdom,

righteousness, sanctification, and redemption'.

First, I would point out to you the fountain, from which all those

blessings flow, that the elect of God partake of in Jesus, 'who of God

is made unto us', the father he it is who is spoken of here. Not as

though Jesus Christ was not God also; but God the Father is the

fountain of the Deity; and if we consider Jesus Christ acting as

Mediator, God the Father is greater than he; there was an eternal

contract between the Father and the Son: "I have made a covenant with

my chosen, and I have sworn unto David my servant'; now David was a

type of Christ, with whom the Father made a covenant, that if he would

obey and suffer, and make himself a sacrifice for sin, he should 'see

his seed, he should prolong his days, and the pleasure of the Lord

should prosper in his hands'. This compact our Lord refers to, in that

glorious prayer recorded in the 17th chapter of John; and therefore he

prays for, or rather demands with a full assurance, all that were

given to him by the Father: 'Father, I will that they also whom thou

hast given me, be with me where I am.' For this same reason, the

apostle breaks out into praises of God, even the Father of our Lord

Jesus Christ; for he loved the elect with an everlasting love, or, as

our Lord expresses it, 'before the foundation of the world'; and,

therefore, to show them to whom they were beholden for their

salvation, our Lord, in the 25th of Matthew, represents himself

saying, 'Come, ye blessed children of my Father, receive the kingdom

prepared for you from the foundation of the world'. And thus, in reply

to the mother of Zebedee's children, he says, 'It is not mine to give,

but it shall be given to them for whom it is prepared of the Father'.

The apostle therefore, when here speaking of the Christian's

privileges, lest they should sacrifice to their own drag, or think

their salvation was owing to their own faithfulness, or improvement of

their own free-will, reminds them to look back on the everlasting love

of God the Father; 'who of God is made unto us', etc.

Would to God this point of doctrine was considered more, and people

were more studious of the covenant of redemption between the Father

and the Son! We should not then have so much disputing against the

doctrine of election, or hear it condemned (even by good men) as a

doctrine of devils. For my own part, I cannot see how true humbleness

of mind can be attained without a knowledge of it; and though I will

not say, that every one who denies election is a bad man, yet I will

say, with that sweet singer, Mr. Trail, it is a very bad sign: such a

one, whoever he be, I think cannot truly know himself; for, if we deny

election, we must, partly at least, glory in ourselves; but our

redemption is so ordered that no flesh should glory in the Divine

presence; and hence it is, that the pride of man opposes this

doctrine, because, according to this doctrine, and no other, 'he that

glories, must glory only in the Lord'. But what shall I say? Election

is a mystery that shines with such resplendent brightness, that, to

make use of the words of one who has drunk deeply of electing love, it

dazzles the weak eyes even of some of God's dear children; however,

though they know it not, all the blessings they receive, all the

privileges they do or ill enjoy, through Jesus Christ, flow from the

everlasting love of God the Father: 'But of him are you in Christ

Jesus, who of God is made unto us, wisdom, righteousness,

sanctification, and redemption.'

Secondly, I come to show what these blessings are, which are here,

through Christ, made over to the elect. And,

1: First, Christ is made to them wisdom; but wherein does true wisdom

consist? Were I to ask some of you, perhaps you would say, in

indulging the lust of the flesh, and saying to your souls, eat, drink,

and be merry: but this is only the wisdom of brutes; they have as good

a gust and relish for sensual pleasures, as the greatest epicure on

earth. Others would tell me, true wisdom consisted in adding house to

house, and field to field, and calling lands after their own names:

but this cannot be true wisdom; for riches often take to themselves

wings, and fly away, like an eagle towards heaven. Even wisdom itself

assures us, 'that a man's life doth not consist in the abundance of

the things which he possesses'; vanity, vanity, all these things are

vanity; for, if riches leave not the owner, the owners must soon leave

them; 'for rich men must also die, and leave their riches for others';

their riches cannot procure them redemption from the grave, whither we

are all hastening apace.

But perhaps you despise riches and pleasure, and therefore place

wisdom in the knowledge of books: but it is possible for you to tell

the numbers of the stars, and call them all by their names, and yet be

mere fools; learned men are not always wise; nay, our common learning,

so much cried up, makes men only so many accomplished fools; to keep

you therefore no longer in suspense, and withal to humble you, I will

send you to a heathen to school, to learn what true wisdom is: 'Know

thyself', was a saying of one of the wise men of Greece; this is

certainly true wisdom, and this is that wisdom spoken of in the text,

and which Jesus Christ is made to all elect sinners -- they are made

to know themselves, so as not to think more highly of themselves than

they ought to think. Before, they were darkness; now, they are light

in the Lord; and in that light they see their own darkness; they now

bewail themselves as fallen creatures by nature, dead in trespasses

and sins, sons and heirs of hell, and children of wrath; they now see

that all their righteousnesses are but as filthy rags; that there is

no health in their souls; that they are poor and miserable, blind and

naked; and that there is no name given under heaven, whereby they can

be saved, but that of Jesus Christ. They see the necessity of closing

with a Savior, and behold the wisdom of God in appointing him to be a

Savior; they are also made willing to accept of salvation upon our

Lord's own terms, and receive him as their all in all; thus Christ is

made to them wisdom.

2. Secondly, righteousness, 'Who of God is made unto us, wisdom,

righteousness': Christ's whole personal righteousness is made over to,

and accounted theirs. They are enabled to lay hold on Christ by faith,

and God the Father blots out their transgressions, as with a thick

cloud: their sins and their iniquities he remembers no more; they are

made the righteousness of God in Christ Jesus, 'who is the end of the

law for righteousness to every one that believeth'. In one sense, God

now sees no sin in them; the whole covenant of works is fulfilled in

them; they are actually justified, acquitted, and looked upon as

righteous in the sight of God; they are perfectly accepted in the

beloved; they are complete in him; the flaming sword of God's wrath,

which before moved every way, is not removed, and free access given to

the tree of life; they are enabled to reach out the arm of faith, and

pluck, and live for evermore. Hence it is that the apostle, under a

sense of this blessed privilege, breaks out into this triumphant

language; 'It is Christ that justifies, who is he that condemns?' Does

sin condemn? Christ's righteousness delivers believers from the guilt

of it: Christ is their Savior, and is become a propitiation for their

sins: who therefore shall lay any thing to the charge of God's elect?

Does the law condemn? By having Christ's righteousness imputed to

them, they are dead to the law, as a covenant of works; Christ has

fulfilled it for them, and in their stead. Does death threaten them?

They need not fear: the sting of death is sin, the strength of sin is

the law; but God has given them the victory by imputing to them the

righteousness of the Lord Jesus.

And what a privilege is here! Well might the angels at the birth of

Christ say to the humble shepherds, 'Behold, I bring you glad tidings

of great joy'; unto you that believe in Christ 'a Savior is born'. And

well may angels rejoice at the conversion of poor sinners; for the

Lord is their righteousness; they have peace with God through faith in

Christ's blood, and shall never enter into condemnation. O believers!

(for this discourse is intended in a special manner for you) lift up

your heads; 'rejoice in the Lord always; again I say, rejoice'. Christ

is mad to you, of God, righteousness, what then should you fear? You

are made the righteousness of God in him; you may be called, 'The Lord

our righteousness'. Of what then should you be afraid? What shall

separate you henceforward from the love of Christ? 'Shall tribulation,

or distress, or persecution, or famine, or nakedness, or peril, or

sword? No, I am persuaded, 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 you from the love of God, which is in Christ Jesus our Lord',

who of God is made unto you righteousness.

This is a glorious privilege, but this is only the beginning of the

happiness of believers: For,

3: Thirdly, Christ is not only made to them righteousness, but

sanctification; by sanctification, I do not mean a bare hypocritical

attendance on outward ordinances, though rightly informed Christians

will think it their duty and privilege constantly to attend on all

outward ordinances. Nor do I mean by sanctification a bare outward

reformation, and a few transient convictions, or a little legal

sorrow; for all this an unsanctified man may have; but, by

sanctification I mean a total renovation of the whole man: by the

righteousness of Christ, believers come legally, by sanctification

they are made spiritually, alive; by the one they are entitled to, by

the other they are made meet for, glory. They are sanctified,

therefore, throughout, in spirit, soul, and body.

Their understandings, which were dark before, now become light in the

Lord; and their wills, before contrary to, now become one with the

will of God; their affections are now set on things above; their

memory is now filled with divine things; their natural consciences are

now enlightened; their members, which were before instruments of

uncleanness, and of iniquity into iniquity, are now new creatures;

'old things are passed away, all things are become new', in their

hearts: sin has now no longer dominion over them; they are freed from

the power, though not the indwelling of being, of it; they are holy

both in heart and life, in all manner of conversation: they are made

partakers of a divine nature, and from Jesus Christ, they receive

grace; and every grace that is in Christ, is copied and transcribed

into their souls; they are transformed into his likeness; he is formed

within them; they dwell in him, and he in them; they are led by the

Spirit, and bring forth the fruits thereof; they know that Chris is

their Emmanuel, God with and in them; they are living temples of the

Holy Ghost. And therefore, being a holy habitation unto the Lord, the

whole Trinity dwells and walks in them; even here, they sit together

with Christ in heavenly places, and are vitally united to him, their

Head, by a living faith; their Redeemer, their Maker, is their

husband; they are flesh of his flesh, bone of his bone; they talk,

they walk with him, as a man talketh and walketh with his friend; in

short, they are one with Christ, even as Jesus Christ and the Father

are one.

Thus is Christ made to believers sanctification. And O what a

privilege is this! to be changed from beasts into saints, and from a

devilish, to be made partakers of a divine nature; to be translated

from the kingdom of Satan, into the kingdom of God's dear Son! To put

off the old man, which is corrupt, and to put on the new man, which is

created after God, in righteousness and true holiness! O what an

unspeakable blessing is this! I almost stand amazed at the

contemplation thereof. Well might the apostle exhort believers to

rejoice in the Lord; indeed they have reason always to rejoice, yea,

to rejoice on a dying bed; for the kingdom of God is in them; they are

changed from glory to glory, even by the Spirit of the Lord: well may

this be a mystery to the natural, for it is a mystery even to the

spiritual man himself, a mystery which he cannot fathom. Does it not

often dazzle your eyes, O ye children of God, to look at your own

brightness, when the candle of the Lord shines out, and your redeemer

lifts up the light of his blessed countenance upon your souls? Are not

you astonished, when you feel the love of God shed abroad in your

hearts by the Holy Ghost, and God holds out the golden scepter of his

mercy, and bids you ask what you will, and it shall be given you? Does

not that peace of God, which keeps and rules your hearts, surpass the

utmost limits of your understandings? And is not the joy you feel

unspeakable? Is it not full of glory? I am persuaded it is; and in

your secret communion, when the Lord's love flows in upon your souls,

you are as it were swallowed up in, or, to use the apostle's phrase,

'filled with all the fullness of God'. Are not you ready to cry out

with Solomon, 'And will the Lord, indeed, dwell thus with men!' How is

it that we should be thus thy sons and daughters, O Lord God Almighty!

If you are children of God, and know what it is to have fellowship

with the Father and the Son; if you walk by faith, and not by sight; I

am assured this is frequently the language of your hearts.

But look forward, and see an unbounded prospect of eternal happiness

lying before thee, O believer! what thou hast already received are

only the first-fruits, like the cluster of grapes brought out of the

land of Canaan; only an earnest and pledge of yet infinitely better

things to come: the harvest is to follow; thy grace is hereafter to be

swallowed up in glory. Thy great Joshua, and merciful High-Priest,

shall administer an abundant entrance to thee into the land of

promise, that rest which awaits the children of God: for Christ is not

only made to believers wisdom, righteousness, and sanctification, but

also redemption.

But, before we enter upon the explanation and contemplation of this

privilege,

Firstly, Learn hence the great mistake of those writers and clergy,

who, notwithstanding they talk of sanctification and inward holiness,

(as indeed sometimes they do, though in a very loose and superficial

manner,) yet they generally make it the cause, whereas they should

consider it as the effect, of our justification. 'Of him are ye in

Christ Jesus, who of God is made unto us, wisdom, righteousness, (and

then) sanctification.' For Christ's righteousness, or that which

Christ has done in our stead without us, is the sole cause of our

acceptance in the sight of God, and of all holiness wrought in us: to

this, and not to the light within, or any thing wrought within, should

poor sinners seek for justification in the sight of God: for the sake

of Christ's righteousness alone, and not any thing wrought in us, does

God look favorably upon us; our sanctification at best, in this life,

is not complete: though we be delivered from the power, we are not

freed from the in-being of sin; but not only the dominion, but the

in-being of sin, is forbidden, by the perfect law of God: for it is

not said, thou shalt not give way to lust, but 'thou shalt not lust'.

So that whilst the principle of lust remains in the least degree in

our hearts, though we are otherwise never so holy, yet we cannot, on

account of that, hope for acceptance with God. We must first,

therefore, look for a righteousness without us, even the righteousness

of our Lord Jesus Christ: for this reason the apostle mentions it, and

puts it before sanctification, in the words of the text. And whosoever

teacheth any other doctrine, doth not preach the truth as it is in

Jesus.

Secondly, From hence also, the Antinomians and formal hypocrites may

be confuted, who talk of Christ without, but know nothing,

experimentally, of a work of sanctification wrought within them.

Whatever they may pretend to, since Christ is not in them, the Lord is

not their righteousness, and they have no well-grounded hope of glory:

for though sanctification is not the cause, yet it is the effect of

our acceptance with God; 'Who of God is made unto us righteousness and

sanctification'. He, therefore, that is really in Christ, is a new

creature; it is not going back to a covenant of works, to look into

our hearts, and, seeing that they are changed and renewed, from thence

form a comfortable and well grounded assurance of the safety of our

states: no, but this I what we are directed to in scripture; by our

bringing forth the fruits, we are to judge whether or no we ever did

truly partake of the Spirit of God. 'We know (says John) that we are

passed from death unto life, because we love the brethren.' And

however we may talk of Christ's righteousness, and exclaim against

legal preachers, yet, if we be not holy in heart and life, if we be

not sanctified and renewed by the Spirit in our minds, we are

self-deceivers, we are only formal hypocrites: for we must not put

asunder what God has joined together; we must keep the medium between

the two extremes; not insist so much on the one hand upon Christ

without, as to exclude Christ within, as an evidence of our being his,

and as a preparation for future happiness; nor, on the other hand, so

depend on inherent righteousness or holiness wrought in us, as to

exclude the righteousness of Jesus Christ without us. But,

4: Fourthly, Let us now go on, and take a view of the other link, or

rather the end, of the believer's golden chain or privileges,

redemption. But we must look very high; for the top of it, like

Jacob's ladder, reaches heaven, where all believers will ascend, and

be placed at the right hand of God. 'Who of God is made unto us,

wisdom, righteousness, sanctification, and redemption.'

This is a golden chain indeed! and, what is best of all, not one link

can ever be broken asunder from another. Was there no other text in

the book of God, this single one sufficiently proves the final

perseverance of true believers: or never did God yet justify a man,

whom he did not sanctify; nor sanctify one, whom he did not completely

redeem and glorify: no! as for God, his way, his works, is perfect; he

always carried on and finished the work he begun; thus it was in the

first, so it is in the new creation; when God says, 'Let there be

light', there is light, that shines more and more unto the perfect

day, when believers enter into their eternal rest, as God entered into

his. Those whom God has justified, he has in effect glorified: for as

a man's worthiness was not the cause of God's giving him Christ's

righteousness; so neither shall his unworthiness be a cause of his

taking it away; God's gifts and callings are without repentance: and I

cannot think they are clear in the notion of Christ's righteousness,

who deny the final perseverance of the saints; I fear they understand

justification in that low sense, which I understood it in a few years

ago, as implying no more than remission of sins: but it not only

signifies remission of sins past, but also a federal right to all good

things to come. If God has given us his only Son, how shall he not

with him freely give us all things? Therefore, the apostle, after he

says, 'Who of God is made unto us righteousness', does not say,

perhaps he may be made to us sanctification and redemption: but, 'he

is made': for there is an eternal, indissoluble connection between

these blessed privileges. As the obedience of Christ is imputed to

believers, so his perseverance in that obedience is to be imputed to

them also; and it argues great ignorance of the covenant of grace and

redemption, to object against it.

By the word redemption, we are to understand, not only a complete

deliverance from all evil, but also a full enjoyment of all good both

in body and soul: I say, both in body and soul; for the Lord is also

for the body; the bodies of the saints in this life are temples of the

Holy Ghost; God makes a covenant with the dust of believers; after

death, though worms destroy them, yet, even in their flesh shall they

see God. I fear, indeed, there are some Sadducees in our days, or at

least heretics, who say, either, that there is no resurrection of the

body, or that the resurrection is past already, namely, in our

regeneration: Hence it is, that our Lord's coming in the flesh, at the

day of judgment, is denied; and consequently, we must throw aside the

sacrament of the Lord's supper. For why should we remember the Lord's

death until he come to judgment, when he is already come to judge our

hearts, and will not come a second time? But all this is only the

reasoning of unlearned, unstable men, who certainly know not what they

say, nor whereof they affirm. That we must follow our Lord in the

regeneration, be partakers of a new birth, and that Christ must come

into our hearts, we freely confess; and we hope, when speaking of

these things, we speak no more than what we know and feel: but then it

is plain, that Jesus Christ will come, hereafter, to judgment, and

that he ascended into heaven with the body which he had here on earth;

for says he, after his resurrection, 'Handle me, and see; a spirit has

not flesh and bones, as you see me have'. And it is plain, that

Christ's resurrection was an earnest of ours: for says the apostle,

'Christ is risen from the dead, and become the first-fruits of them

that sleep; and as in Adam all die, and are subject to mortality; so

all that are in Christ, the second Adam, who represented believers as

their federal head, shall certainly be made alive, or rise again with

their bodies at the last day'.

Here then, O believers! is one, though the lowest, degree of that

redemption which you are to be partakers of hereafter; I mean, the

redemption of your bodies: for this corruptible must put on

incorruption, this mortal must put on immortality. Your bodies, as

well as souls, were given to Jesus Christ by the Father; they have

been companions in watching, and fasting, and praying: your bodies,

therefore, as well as souls, shall Jesus Christ raise up at the last

day. Fear not, therefore, O believers, to look into the grave: for to

you it is not other than a consecrated dormitory, where your bodies

shall sleep quietly until the morning of the resurrection; when the

voice of the archangel shall sound, and the trump of God given the

general alarm, 'Arise, ye dead, and come to judgment'; earth, air,

fire, water, shall give up your scattered atoms, and both in body and

soul shall you be ever with the Lord. I doubt not, but many of you are

groaning under crazy bodies, and complain often that the mortal body

weighs down the immortal soul; at least this is my case; but let us

have a little patience, and we shall be delivered from our earthly

prisons; ere long, these tabernacles of clay shall be dissolved, and

we shall be clothed with our house which is from heaven; hereafter,

our bodies shall be spiritualized, and shall be so far from hindering

our souls through weakness, that they shall become string; so strong,

as to bear up under an exceeding and eternal weight of glory; others

again may have deformed bodies, emaciated also with sickness, and worn

out with labor at age; but wait a little, until your blessed change by

death comes; then your bodies shall be renewed and made glorious, like

unto Christ's glorious body: of which we may form some faint idea,

from the account given us of our Lord's transfiguration on the mount,

when it is said, 'His raiment became bright and glistening, and his

face brighter than the sun'. Well then may a believer break out in the

apostle's triumphant language, 'O death, where is thy sting! O grave,

where is thy victory!'

But what is the redemption of the body, in comparison of the

redemption of the better part, our souls? I must, therefore say to you

believers, as the angel said to John, 'Come up higher'; and let us

take as clear a view as we can, at such a distance, of the redemption

Christ has purchased for, and will shortly put you in actual

possession of. Already you are justified, already you are sanctified,

and thereby freed from the guilt and dominion of sin: but, as I have

observed, the being and indwelling of sin yet remains in you; God sees

it proper to leave some Amalekites in the land, to keep his Israel in

action. The most perfect Christian, I am persuaded, must agree,

according to one of our Articles, 'That the corruption of nature

remains even in the regenerate; that the flesh lusteth always against

the spirit, and the spirit against the flesh'. So that believers

cannot do things for God with that perfection they desire; this

grieves their righteous souls day by day, and, with the holy apostle,

makes them cry out, 'Who shall deliver us from the body of this

death!' I thank God, our Lord Jesus Christ will, but not completely

before the day of our dissolution; they will the very being of sin be

destroyed, and an eternal stop put to inbred, indwelling corruption.

And is not this a great redemption? I am sure believers esteem it o:

for there is nothing grieves the heart of a child of God so much, as

the remains of indwelling sin. Again, believers are often in heaviness

through manifold temptations; God sees that it is needful and good for

them so to be; and though they may be highly favored, and wrapt up in

communion with God, even to the third heavens; yet a messenger of

Satan is often sent to buffet them, lest they should be puffed up with

the abundance of revelations. But be not weary, be not faint in your

minds: the time of your complete redemption draweth nigh. In heaven

the wicked one shall cease from troubling you, and your weary souls

shall enjoy an everlasting rest; his fiery darts cannot reach those

blissful regions: Satan will never come any more to appear with,

disturb, or accuse the sons of God, when once the Lord Jesus Christ

shuts the door. Your righteous souls are now grieved, day by day, at

the ungodly conversation of the wicked; tares now grow up among the

wheat; wolves come in sheep's clothing: but the redemption spoken of

in the text, will free your souls from all anxiety on these accounts;

hereafter you shall enjoy a perfect communion of saints; nothing that

is unholy or unsanctified shall enter into the holy of holies, which

is prepared for you above: this, and all manner of evil whatsoever,

you shall be delivered from, when your redemption is hereafter made

complete in heaven; not only so, but you shall enter into the full

enjoyment of all good. It is true, all saints will not have the same

degree of happiness, but all will be as happy as their hearts can

desire. Believers, you shall judge the evil, and familiarly converse

with good, angels: you shall sit down with Abraham, Isaac, Jacob, and

all the spirits of just men made perfect; and, to sum up all your

happiness in one word, you shall see God the Father, Son, and Holy

Ghost; and, by seeing God, be more and more like unto him, and pass

from glory to glory, even to all eternity.

But I must stop the glories of the upper world crowd in so fast upon

my soul, that I am lost in the contemplation of them. Brethren, the

redemption spoken of is unutterable; we cannot here find it out; eye

hath not seen, nor ear heard, nor has it entered into the hearts of

the most holy men living to conceive, how great it is. Were I to

entertain you whole ages with an account of it, when you come to

heaven, you must say, with the queen of Sheba, 'Not half, no, not one

thousandth part was told us'. All we can do here, is to go upon mount

Pisgah, and, by the eye of faith, take a distant view of the promised

land: we may see it, as Abraham did Christ, afar off, and rejoice in

it; but here we only know in part. Blessed be God, there is a time

coming, when we shall know God, even as we are known, and God be all

in all. Lord Jesus, accomplish the number of thine elect! Lord Jesus,

hasten thy kingdom!

And now, where are the scoffers of these last days, who count the

lives of Christians to be madness, and their end to be without honor?

Unhappy men! you know not what you do. Were your eyes open, and had

you senses to discern spiritual things, you would not speak all manner

of evil against the children of God, but you would esteem them as the

excellent ones of the earth, and envy their happiness: your souls

would hunger and thirst after it: you also would become fools for

Christ's sake. You boast of wisdom; so did the philosophers of

Corinth: but your wisdom is the foolishness of folly in the sight of

God. What will your wisdom avail you, if it does not make you wise

unto salvation? Can you, with all your wisdom, propose a more

consistent scheme to build you hopes of salvation on, than what has

been now laid before you? Can you, with all the strength of natural

reason, find out a better way of acceptance with God, than by the

righteousness of the Lord Jesus Christ? Is it right to think your own

works can in any measure deserve or procure it? If not, why will you

not believe in him? Why will you not submit to his righteousness? Can

you deny that you are fallen creatures? Do not you find that you are

full of disorders, and that these disorders make you unhappy? Do not

you find that you cannot change your own hearts? Have you not resolved

many and many a time, and have not your corruptions yet dominion over

you? Are you not bondslaves to your lusts, and led captive by the

devil at his will? Why then will you not come to Christ for

sanctification? Do you not desire to die the death of the righteous,

and that your future state may be like theirs; I am persuaded you

cannot bear the thoughts of being annihilated, much less of being

miserable for ever. Whatever you may pretend, if you speak truth, you

must confess, that conscience breaks in upon you in more sober

intervals whether you will or not, and even constrains you to believe

that hell is no painted fire. And why then will you not come to

Christ? He alone can procure you everlasting redemption. Haste, haste

away to him, poor beguiled sinners. You lack wisdom; ask it of Christ.

Who knows but he may give it you? He is able: for he is the wisdom of

the Father; he is that wisdom which was from everlasting. You have no

righteousness; away, therefore, to Christ: 'He is the end of the law

for righteousness to every one that believeth.' You are unholy: flee

to the Lord Jesus: He is full of grace and truth; ;and of his fullness

all may receive that believe in him. You are afraid to die; let this

drive you to Christ: he has the keys of death and hell: in him is

plenteous redemption; he alone can open the door which leads to

everlasting life.

Let not, therefore, the deceived reasoner boast any longer of his

pretended reason. Whatever you may think, it is the most unreasonable

thing in the world not to believe on Jesus Christ, whom God has sent.

Why, why will you die? Why will you not come unto him, that you may

have life? 'Ho! every one that thirsteth, come unto the waters of

life, and drink freely: come, buy without money and without price.'

Were these blessed privileges in the text to be purchased with money,

you might say, we are poor, and cannot buy: or, were they to be

conferred only on sinners of such a rank or degree, then you might

say, how can such sinners as we, expect to be so highly favored? But

they are to be freely given of God to the worst of sinners. 'To us',

says the apostle, to me a persecutor, to you Corinthians, who were

'unclean, drunkards, covetous persons, idolaters.' Therefore, each

poor sinner may say then, why not unto me? Has Christ but one

blessing? What if he has blessed millions already, by turning them

away from their iniquities; yet he still continues the same: he lives

for ever to make intercession, and therefore will bless you, even you

also. Though, Esau- like, you have been profane, and hitherto despised

your heavenly Father's birth-right; even now, if you believe, 'Christ

will be made to you of God, wisdom, righteousness, sanctification, and

redemption'.

But I must turn again to believers, for whose instruction, as I

observed before, this discourse was particularly intended. You see,

brethren, partakers of the heavenly calling, what great blessings are

treasured up for you in Jesus Christ your Head, and what you are

entitled to by believing on his name. Take heed, therefore, that ye

walk worthy of the vocation wherewith ye are called. Think often how

highly you are favored; and remember, you have not chosen Christ, but

Christ has chosen you. Put on (as the elect of God) humbleness of

mind, and glory, but let it be only in the Lord; for you have nothing

but what you have received of God. By nature ye were foolish, as

legal, as unholy, and in as damnable a condition, as others. Be

pitiful, therefore, be courteous; and, as sanctification is a

progressive work, beware of thinking you have already attained. Let

him that is holy be holy still; knowing, that he who is most pure in

heart, shall hereafter enjoy the clearest vision of God. Let

indwelling sin be your daily burden; and not only bewail and lament,

but see that you subdue it daily by the power of divine grace; and

look up to Jesus continually to be the finisher, as well as author, of

your faith. Build not on your own faithfulness, but on God's

unchangeableness. Take heed of thinking you stand by the power of your

own free will. The everlasting love of God the Father, must be your

only hope and consolation; let this support you under all trials.

Remember that God's gifts and callings are without repentance; that

Christ having once loved you, will love you to the end. Let this

constrain you to obedience, and make you long and look for that

blessed time, when he shall not only be your wisdom, and

righteousness, and sanctification, but also complete and everlasting

redemption.

Glory be to God in the highest!

The Knowledge of Jesus Christ the Best Knowledge

The persons to whom these words were written, were the members of the

church of Corinth; who, as appears by the foregoing chapter, were not

only divided into different sects, by one saying, "I am of Paul, and

another, I am of Apollos;" but also had man amongst them, who were so

full of the wisdom of this world, and so wise in their own eyes, that

they set at nought the simplicity of the gospel, and accounted the

Apostle's preaching foolishness.

Never had the Apostle more need of the wisdom of the serpent, mingled

with the innocency of the dove, than now. What is the sum of all his

wisdom? He tells them, in the words of the text, "I determined not to

know any thing amongst you, save Jesus Christ, and him crucified."

A resolution this, worthy of the great St. Paul; and no less worthy,

no less necessary for every minister, and every disciple of Christ, to

make always, even unto the 3end of the world.

In the following discourse, I shall,

First, Explain what is meant by "not knowing any thing, save Jesus

Christ, and him crucified."

Secondly, Give some reasons why every Christian should determine not

to know any thing else. And

Thirdly, Conclude with a general exhortation to put this determination

into practice.

First, I am to explain what is meant by "not knowing any thing, save

Jesus Christ, and him crucified."

By Jesus Christ, we are to understand the eternal Son of God. He is

called Jesus, a Savior, because he was to save us from the guilt and

power of our sins; and, like Joshua, by whom he was remarkably

typified, to lead God's spiritual Israel through the wilderness of

this world, to the heavenly Canaan, the promised inheritance of the

children of God.

He is called Christ, which signifies anointed, because he was anointed

by the Holy Ghost at his baptism, to be a prophet to instruct, a

priest to make an atonement for, and a king to govern and protect his

church. And he was crucified, or hung (O stupendous love!) till he was

dead upon the cross, that he might become a curse for us: for it is

written, "Cursed is every man that hangeth upon a tree."

The foundation or first cause of his suffering, was our fall in Adam;

in whom, as the living oracles of God declare, "We all died;" his sin

was imputed to us all. It pleased God, after he had spoken the world

into being, to create man after his own divine image, to breathe into

him the breath of life, and to place him as our representative in the

garden of Eden.

But he being left to his own free will, did eat of the forbidden

fruit, notwithstanding God had told him, "The day in which he eat

thereof, he should surely die;" and thereby he, with his whole

posterity, in whose name he acted, became liable to the wrath of God,

and sunk into a spiritual death.

But behold the goodness, as well as the severity of God! For no sooner

had man been convicted as a sinner, but lo! A Savior is revealed to

him, under the character of the seed of the woman: the merits of whose

sacrifice were then immediately to take place, and who should, in the

fullness of time, by suffering death, satisfy for the guilt we had

contracted; by obeying the whole moral law, work out for us an

everlasting righteousness; and by becoming a principle of new life in

us, destroy the power of the devil, and thereby restore us to a better

state than that in which we were at first created.

This is the plain scriptural account of that mystery of godliness, God

manifested in the flesh; and to this our own hearts, unless blinded by

the god of this world, cannot but yield an immediate assent.

For, let us but search our own hearts, and ask ourselves, if we could

create our own children, whether or not we would not create them with

a less mixture of good and evil, than we find in ourselves? Supposing

God then only to have our goodness, he could not, at first, make us so

sinful, so polluted as we are. But supposing him to be as he is,

infinitely good, or goodness itself, then it is absolutely impossible

that he should create any thing but what is like himself, perfect,

entire, lacking nothing. Man then could not come out of the hands of

his Maker, so miserably blind and naked, with such a mixture of the

beast and devil, as he finds now in himself, but must have fallen from

what he was; and as it does not suit with the goodness and justness of

God, to punish the whole race of mankind with these disorders merely

for nothing; and since men bring these disorders into the world with

them; it follows, that as they could not sin themselves, being yet

unborn, some other man's sin must have been imputed to them; from

whence, as from a fountain, all these evils flow.

I know this doctrine of our original sin, or fall in Adam, is esteemed

foolishness by the wise disputer of this world, who will reply, How

does it suit the goodness of God, to impute one man's sin to an

innocent posterity? But has it not been proved to a demonstration,

that it is so? And therefore, supposing we cannot reconcile it to our

shallow comprehensions, that is no argument at all: for if it appears

that God has done a thing, we may be sure it is right, whether we can

see the reasons for it or not.

But this is entirely cleared up by what was said before, that no

sooner was the sin imputed, but a Christ was revealed; and this

Christ, this God incarnate, who was conceived by the Holy Ghost, that

he might be freed from the guilt of our original sin; who was born of

the Virgin Mary, that he might be the seed of the woman only; who

suffered under Pontius Pilate, a Gentile governor, to fulfill these

prophecies, which signified what death he should die: This same Jesus,

who was crucified in weakness, but raised in power, is that divine

person, that Emmanuel, that God with us, whom we preach, in whom ye

believe, and whom alone the Apostle, in the text, was determined to

know.

By which word know, we are not to understand a bare historical

knowledge; for to know that Christ was crucified by his enemies at

Jerusalem, in this manner only, will do us no more service, than to

know that Caesar was butchered by his friends at Rome; but the work

know, means to know, so as to approve of him; as when Christ says,

"Verily, I know you not;" I know you not, so as to approve of you. It

signifies to know him, so as to embrace him in all his offices; to

take him to be our prophet, priest, and king; so as to give up

ourselves wholly to be instructed, saved, and governed by him. It

implies an experimental knowledge of his crucifixion, so as to feel

the power of it, and to be crucified unto the world, as the Apostle

explains himself in the epistle to the Philippians, where he says, "I

count all things but dung and dross, that I may know him, and the

power of his resurrection."

This knowledge the Apostle was so swallowed up in, that he was

determined not to know any thing else; he was resolved to make that

his only study, the governing principle of his life, the point and end

in which all his thoughts, words, and actions, should center.

Secondly, I pass on to give some reasons why every Christian should,

with the Apostle, determine "not to know any thing, save Jesus Christ,

and him crucified."

First, Without this, our persons will not be accepted in the sight of

God. "This (and consequently this only) is life eternal, to know thee,

the only true God, and Jesus Christ, whom thou has sent." As also St.

Peter says, "There is now no other name given under heaven, whereby we

can be saved, but that of Jesus Christ."

Some, indeed, ma please themselves in knowing the world, others boast

themselves in the knowledge of a multitude of languages; but could we

speak with the tongue of men and angels, or did we know the number of

the stars, and could call them all by their names, yet, without this

experimental knowledge of Jesus Christ, and him crucified, it would

profit us nothing.

The former, indeed, may procure us a little honor, which cometh of

man; but the latter only can render us acceptable in the sight of God:

for, if we are ignorant of Christ, God will be to us a consuming fire.

Christ is the way, the truth, and the life; "No one cometh to the

Father, but through him;" "He is the Lamb slain from the foundation of

the world;" and none ever were, or ever will be received up into

glory, but by an experimental application of his merits to their

hearts.

We might as well think to rebuild the tower of Babel, or reach heaven

with our hands, as to imagine we could enter therein by any other

door, than that of the knowledge of Jesus Christ. Other knowledge may

make you wise in your own eyes, and puff you up; but this alone

edifieth, and maketh wise unto salvation.

As the meanest Christian, if he knows but this, though he know nothing

else, will be accepted; so the greatest master in Israel, the most

letter- learned teacher, without this, will be rejected. His

philosophy is mere nonsense, his wisdom mere foolishness in the sight

of God.

The author of the word now before us, was a remarkable instance of

this; never, perhaps, was a greater scholar, in all what the world

calls fine learning, than he: for he was bred up at the feet of

Gamaliel, and profited in the knowledge of books, as well as in the

Jewish religion, above many of his equals, as appears by the language,

rhetoric, and spirit of his writings; and yet, when he came to know

what it was to be a Christian, "He accounted all things but loss, so

he might win Christ." And, though he was now at Corinth, that seat of

polite learning, yet he was absolutely determined not to know any

thing, or to make nothing his study, but what taught him to know Jesus

Christ, and him crucified.

Hence then, appears the folly of those who spend their whole lives in

heaping up other knowledge; and, instead of searching the scriptures,

which testify of Jesus Christ, and are alone able to make them wise

unto salvation, disquiet themselves in a pursuit after the knowledge

of such things, as when known, concern them no more, than to know that

a bird dropped a feather upon one of the Pyrenean mountains.

Hence it is, that so many, who profess themselves wise, because they

can dispute of the causes and effects, the moral fitness and unfitness

of things, appear mere fools in the things of God; so that when you

come to converse with them about the great work of redemption wrought

out for us by Jesus Christ, and of his being a propitiation for our

sins, a fulfiller of the covenant of works, and a principle of new

life to our souls, they are quite ignorant of the whole matter; and

prove, to a demonstration, that, with all their learning, they know

nothing yet, as they ought to know.

But, alas! how must it surprise a man, when the Most High is about to

take away his soul, to think that he has passed for a wise-man, and a

learned disputer in this world, and yet is left destitute of that

knowledge which alone can make him appear with boldness before the

judgment-seat of Jesus Christ? How must it grieve him, in a future

state, to see others, whom he despised as illiterate men, because they

experimentally knew Christ, and him crucified, exalted to the

right-hand of God; and himself, with all his fine accomplishments,

because he knew every thing, perhaps, but Christ, thrust down into

hell?

Well might the Apostle, in a holy triumph, cry out, "Where is the

wise? Where is the scribe? Where is the disputer of this world?" For,

God will then make foolish the wisdom of this world, and bring to

nought the wisdom of those who were so knowing in their own eyes.

I have made this digression from the main point before us, not to

condemn or decry human literature, but to show, that it ought to be

used only in subordination to divine; and that a Christian, if the

Holy Spirit guided the pen of the Apostle, when he wrote this epistle,

ought to study no books, but such as lead him to a farther knowledge

of Jesus Christ, and him crucified.

And there is the more reason for this, because of he great mischief

the contrary practice has done to the church of God: for, what was it

but this learning, or rather this ignorance, that kept so many of the

Scribes and Pharisees from the saving knowledge of Jesus Christ? And

what is it, but this human wisdom, this science, false so called, that

blinds the understanding, and corrupts the hearts of so many modern

unbelievers, and makes them unwilling to submit to the righteousness

which is of God by faith in Christ Jesus? But,

Secondly, Without this knowledge our performances, as well as persons

will not be acceptable in the sight of God.

"Through faith," says the Apostle, that is, through a lively faith in

a Mediator to come, "Abel offered a more acceptable sacrifice than

Cain." And it is through a like faith, or an experimental knowledge of

the same divine Mediator, that our sacrifices of prayer, praise, and

thanksgivings, come up as an incense before he throne of grace.

Two persons may go up to the temple to pray; but he only will return

home justified, who, in the language of our collects, sincerely offers

up his prayers through Jesus Christ our Lord.

For it is this great atonement, this all-sufficient sacrifice, which

alone can give us boldness to approach with our prayers o the Holy of

Holies: and he that presumes to go without this, acts Korah's crime

over again; offers unto God strange fire, and, consequently, will be

rejected by him.

Farther, as our devotions to God will not, so neither, without this

knowledge of Jesus Christ, will our acts of charity to men be accepted

by him. For did we give all our goods to feed the poor, and yet were

destitute of this knowledge, it would profit us nothing.

This our blessed Lord himself intimates in the 25th of Matthew, where

he tells those who had been rich in good works, "That inasmuch as they

did it unto one of the least of his brethren, they did it unto him."

From whence we may plainly infer, that it is seeing Christ in his

members, and doing good to them out of an experimental knowledge of

his love to us, that alone will render our alms-deeds rewardable at

the last day.

Lastly, As neither our acts of piety nor charity, so neither will our

civil nor moral actions be acceptable to God, without this

experimental knowledge of Jesus Christ.

Our modern pretenders to reason, indeed, set up another principle to

act from; they talk, I know not what, Of doing moral an civil duties

of life, from the moral fitness and unfitness of things. But such men

are blind, however they may pretend to see; and going thus about to

establish their own righteousness, are utterly ignorant of the

righteousness which is of God by faith in Christ Jesus.

For though we grant that morality is a substantial part of

Christianity, and that Christ came not to destroy, or take off the

moral law, as a rule of action, but to explain, and so fulfill it; yet

we affirm, that our moral and civil actions are now no farther

acceptable in the sight of God the Father, than as they proceed from

the principle of a new nature, and as experimental knowledge of, or

vital faith in his dear Son.

The death of Jesus Christ has turned our whole lives into one

continued sacrifice; and whether we eat or drink, whether we pray to

God, or do any thing to man, it must all be done out of a love for,

and knowledge of him who died and rose again, to render all, even our

most ordinary deeds, acceptable in the sight of God.

If we live by this principle, if Christ be the Alpha and Omega of all

our actions, then our least are acceptable sacrifices; but if this

principle be wanting, our most pompous services avail nothing: we are

but spiritual idolater; we sacrifice to our own net; we make an idol

of ourselves, by making ourselves, and not Christ, the end of our

actions: and, therefore, such actions are so far from being accepted

by God, that, according to the language of one of the Articles of our

Church, "We doubt not but they have the nature of sin, because they

spring not from an experimental faith in, and knowledge of Jesus

Christ."

Were we not fallen creatures, we might then act, perhaps, from other

principles; but since we are fallen from God in Adam, and are restored

again only by the obedience and death of Jesus Christ, the face of

things I entirely changed, and all we think, speak, or do, is only

accepted in and through him.

Justly, therefore, may I, in the

Third and Last places, Exhort you to put the Apostle's resolution in

practice, and beseech you, with him to determine, Not to know any

thing, save Jesus Christ, and him crucified."

I say, determine; for unless you sit down first, and count the cost,

and from a well-grounded conviction of the excellency of this ,above

all other knowledge whatsoever, resolve to make this your chief study,

your only end, your one thing needful, every frivolous temptation will

draw you aside from the pursuit after it.

Your friends and carnal acquaintance, and, above all, your grand

adversary the devil, will be persuading you to determine not to know

any thing, but how to lay up goods for many years, and to get a

knowledge and taste of the pomps and vanities of this wicked world;

but do you determine not to follow, or be led by them; and the more

they persuade you to know other things, the more do you "determine not

to know any thing, save Jesus Christ, and him crucified." For, this

knowledge never faileth; but whether they be riches, they shall fail;

whether they be pomps, they shall cease; whether they be vanities,

they shall fade away: but the knowledge of Jesus Christ, and him

crucified, abideth for ever.

Whatever, therefore, you are ignorant of, be not ignorant of this. If

you know Christ, and him crucified, you know enough to make you happy,

supposing you know nothing else; and without this, all your other

knowledge cannot keep you from being everlastingly miserable.

Value not then, the contempt of friends, which you must necessarily

meet with upon your open profession to act according to this

determination. For your Master, whose you are, was despised before

you; and all that will know nothing else but Jesus Christ, and him

crucified, must, in some degree or other, suffer persecution.

It is necessary that offenses should come, to try what is in our

hearts, and whether we will be faithful soldiers of Jesus Christ or

not.

Dare ye then to confess our blessed Master before men, and to shine as

lights in the world, amidst a crooked and perverse generation? Let us

not be content with following him afar off; for then we shall, as

Peter did, soon deny him; but let us be altogether Christians, and let

our speech, and all our actions declare to the world whose disciples

we are, and that we have indeed "determined not to know any thing,

save Jesus Christ, and him crucified." Then, well will it be with us,

and happy, unspeakably happy shall we be, even here; and what is

infinitely better, when others that despised us, shall be calling for

the mountains to fall on them, and the hills to cover them, we shall

be exalted to sit down on the right-hand of God, and shine as the sun

in the firmament, in the kingdom of our most adorable Redeemer, for

ever and ever.

Which God of his infinite mercy grant, &c.

Of Justification by Christ

It has been objected by some, who dissent from, nay, I may add, by

others also, who actually are friends to the present ecclesiastical

establishment, that the ministers of the Church of England preach

themselves, and not Christ Jesus the Lord; that they entertain their

people with lectures of mere morality, without declaring to them the

glad tidings of salvation by Jesus Christ. How well grounded such an

objection may be, is not my business to inquire: All I shall say at

present to the point is, that whenever such a grand objection is urged

against the whole body of the clergy in general, every honest minister

of Jesus Christ should do his utmost to cut off all manner of

occasion, from those who desire an occasion to take offense at us;

that so by hearing us continually sounding forth the word of truth,

and declaring with all boldness and assurance of faith, "that there is

no other name given under heaven, whereby they can be saved, but that

of Jesus Christ," they may be ashamed of this their same confident

boasting against us.

It was an eye to this objection, joined with the agreeableness and

delightfulness of the subject (for who can but delight to talk of that

which the blessed angels desire to look into?) that induces me to

discourse a little on that great and fundamental article of our faith;

namely, our being freely justified by the precious blood of Jesus

Christ. "But ye are washed, but ye are sanctified, but ye are

justified, in the name of our Lord Jesus Christ, and by the Spirit of

our God."

The words beginning with the particle but, have plainly a reference to

something before; it may not therefore be improper, before I descend

to particulars, to consider the words as they stand in relation to the

context. The apostle, in the verses immediately foregoing, had been

reckoning up many notorious sins, drunkenness, adultery, fornication,

and such like, the commission of which, without a true and hearty

repentance, he tells the Corinthians, would entirely shut them out of

the kingdom of God. But then, lest they should, on the one hand, grow

spiritually proud by seeing themselves differ from their unconverted

brethren, and therefore be tempted to set them at nought, and say with

the self-conceited hypocrite in the prophet, "Come not nigh me, for I

am holier than thou;" or, on the other hand, by looking back on the

multitude of their past offenses, should be apt to think their sins

were too many and grievous to be forgiven: he first, in order to keep

them humble, reminds them of their sad state before conversion,

telling them in plain terms, "such (or as it might be read, these

things) were some of you;" not only one, but all that sad catalogue of

vices I have been drawing up, some of you were once guilty of; but

then, at the same time, to preserve them from despair, behold he

brings them glad tidings of great joy: "But ye are washed; but ye are

sanctified, but ye are justified in the name of our Lord Jesus Christ,

and by the Spirit of our God."

The former part of this text, our being sanctified, I have in some

measure treated of already; I would not enlarge on our being freely

justified by the precious obedience and death of Jesus Christ: "But ye

are justified in the name of our Lord Jesus Christ."

From which words I shall consider three things:

First, What is meant by the word justified.

Secondly, I shall endeavor to prove that all mankind in general, and

every individual person in particular, stands in need of being

justified.

Thirdly, That there is no possibility of obtaining this justification,

which we so much want, but by the all-perfect obedience, and precious

death of Jesus Christ.

First, I am to consider what is meant by the word justified.

"But ye are justified," says the apostle; which is, as though he had

said, you have your sins forgiven, and are looked upon by God as

though you never had offended him at all: for that is the meaning of

the word justified, in almost all the passages of holy scripture where

this word is mentioned. Thus, when this same apostle writes to the

Romans, he tells them, that "whom God called, those he also

justified:" And that this word justified, implies a blotting out of

all our transgressions, is manifest from what follows, "them he also

glorified," which could not be if a justified person was not looked

upon by God, as though he never had offended him at all. And again,

speaking of Abraham's faith, he tells them, that "Abraham believed on

Him that justifies the ungodly," who acquits and clears the ungodly

man; for it is a law-term, and alludes to a judge acquitting an

accused criminal of the thing laid to his charge. Which expression the

apostle himself explains by a quotation out of the Psalms: "Blessed is

the man to whom the Lord imputeth no sin." From all which proofs, and

many others that might be urged, it is evident, that by being

justified, we are to understand, being so acquitted in the sight of

God as to be looked upon as though we never had offended him at all.

And in this sense we are to understand that article, which we profess

to believe in our creed, when each of us declare in his own person, I

believe the forgiveness of sins. This leads me to the

Second thing proposed, to prove that all mankind in general, and every

individual person in particular, stands in need of being justified.

And indeed the apostle supposes this in the words of the text: "But ye

are justified," thereby implying that the Corinthians (and

consequently all mankind, there being no difference, as will be shown

hereafter) stood in need of being justified.

But not to rest in bare suppositions, in my farther enlargement on

this head, I shall endeavor to prove, that we all stand in need of

being justified on account of the sin of our natures, and the sin of

our lives.

1. First, I affirm that we all stand in need of being justified, on

account of the sin of our natures: for we are all chargeable with

original sin, or the sin of our first parents. Which, though a

proposition that may be denied by a self-justifying infidel, who "will

not come to Christ that he may have life;" yet can never be denied by

any one who believes that St. Paul's epistles were written by divine

inspiration; where we are told, that "in Adam all died;" that is,

Adam's sin was imputed to all; and lest we should forget to make a

particular application, it is added in another place, "that there is

none that doeth good (that is, by nature) no, not one: That we are all

gone out of the way, (of original righteousness) and are by nature the

children of wrath." And even David, who was a man after God's own

heart, and, if any one could, might surely plead an exemption from

this universal corruption, yet he confesses, that "he was shapen in

iniquity, and that in sin did his mother conceive him." And, to

mention but one text more, as immediately applicable to the present

purpose, St. Paul, in his epistle to the Romans, says, that "Death

came upon all men, for the disobedience of one, namely, of Adam, even

upon those, (that is, little children) who had not sinned after the

similitude of Adam's transgression;" who had not been guilty of actual

sin, and therefore could not be punished with temporal death (which

came into the world, as this same apostle elsewhere informs us, only

by sin) had not the disobedience of our first parents been imputed to

them. So that what has been said in this point seems to be excellently

summed up in that article of our church, where she declares that

"Original sin standeth not in the following of Adam, but it is the

fault and corruption of every man, that naturally is engendered of the

offspring of Adam; whereby man is very far gone from original

righteousness, and is of his own nature inclined to evil, so that the

flesh lusteth always contrary to the spirit; and the therefore in

every person born into this world, it deserveth God's wrath and

damnation."

I have been more particular in treating of this point, because it is

the very foundation of the Christian religion: For I am verily

persuaded, that it is nothing but a want of being well grounded in the

doctrine of original sin, and of the helpless, nay, I may say,

damnable condition, each of us comes into the world in, that makes so

many infidels oppose, and so many who call themselves Christians, so

very lukewarm in their love and affections to Jesus Christ. It is

this, and I could almost say, this only, that makes infidelity abound

among us so much as it does. For, alas! we are mistaken if we imagine

that men now commence or continue infidels, and set up corrupted

reason in opposition to divine revelation merely for want of evidence,

(for I believe it might easily be proved, that a modern unbeliever is

the most credulous creature living;) no, it is only for want of an

humble mind, of a sense of their original depravity, and a willingness

to own themselves so depraved, that makes them so obstinately shut

their eyes against the light of the glorious gospel of Christ.

Whereas, on the contrary, were they but once pricked to the heart with

a due and lively sense of their natural corruption and liableness to

condemnation, we should have them no more scoffing at divine

revelation, and looking on it as an idle tale; but they would cry out

with the trembling jailer, "What shall I do to be saved?" It was an

error in this fundamental point, that made so many resist the evidence

the Son of God himself gave of his divine mission, when he tabernacled

amongst us. Every word he spake, every action he did, every miracle he

wrought, proved that he came from God. And why then did so many harden

their hearts, and would not believe his report? Why, he himself

informs us, "They will not come unto me that they may have life:" They

will obstinately stand out against those means God had appointed for

their salvation: And St. Paul tells us, "that if the gospel be hid, it

is hid to them that are lost; in whom the God of this world hath

blinded the eyes of them which believe not, lest the light of the

glorious gospel of Christ, who is the image of God, should shine upon

them." 2 Cor. 4:3-4.

If it be asked, how it suits with the divine goodness, to impute the

guilt of one man's sin, to an innocent posterity? I should think it

sufficient to make use of the apostle's words: "Nay, but O man, who

art thou that repliest against God? Shall the thing formed say to him

that formed it, why hast thou made me thus?" But to come to a more

direct reply: Persons would do well to consider that in the first

covenant God made with man, Adam acted as a public person, as the

common representative of all mankind, and consequently we must stand

or fall with him. Had he continued in his obedience, and not eaten the

forbidden fruit, the benefits of that obedience would doubtless have

been imputed to us: But since he did not persist in it, but broke the

covenant made with him, and us in him; who dares charge the righteous

Judge of all the earth with injustice for imputing that to us also? I

proceed,

Secondly, To prove that we stand in need of being justified, on

account of the sin of our lives.

That God, as he made man, has a right to demand his obedience, I

suppose is a truth no one will deny: that he hath also given us both a

natural and a written law, whereby we are to be judged, cannot be

questioned by any one who believes St. Paul's epistle to the Romans to

be of divine authority: For in it we are told of a law written in the

heart, and a law given by Moses; and that each of us hath broken these

laws, is too evident from our sad and frequent experience. Accordingly

the holy scriptures inform us that "there is no man which liveth and

sinneth not;" that "in many things we offend all;" that "if we say we

have no sin we deceive ourselves," and such like. And if we are thus

offenders against God, it follows, that we stand in need of

forgiveness for thus offending Him; unless we suppose God to enact

laws, and at the same time not care whether they are obeyed or no;

which is as absurd as to suppose that a prince should establish laws

for the proper government of his country, and yet let every violator

of them come off with impunity. But God has not dealt so foolishly

with his creatures: no, as he gave us a law, he demands our obedience

to that law, and has obliged us universally and perseveringly to obey

it, under no less a penalty than incurring his curse and eternal death

for every breach of it: For thus speaks the scripture; "Cursed is he

that continueth not in all things that are written in the law to do

them;" as the scripture also speaketh in another place, "The soul that

sinneth, it shall die." Now it has already been proved, that we have

all of us sinned; and therefore, unless some means can be found to

satisfy God's justice, we must perish eternally.

Let us then stand a while, and see in what a deplorable condition each

of us comes into the world, and still continues, till we are

translated into a state of grace. For surely nothing can well be

supposed more deplorable, than to be born under the curse of God; to

be charged with original guilt; and not only so, but to be convicted

as actual breakers of God's law, the least breach of which justly

deserves eternal damnation. Surely this can be but a melancholy

prospect to view ourselves in, and must put us upon contriving some

means whereby we may satisfy and appease our offended judge. But what

must those means be? Shall we repent? Alas! there is not one word of

repentance mentioned in the first covenant: "The day that thou eatest

thereof, thou shalt surely die." So that, if God be true, unless there

be some way found out to satisfy divine justice, we must perish; and

there is no room left for us to expect a change of mind in God, though

we should seek it with tears. Well then, if repentance will not do,

shall we plead the law of works? Alas! "By the law shall no man living

be justified: for by the law comes the knowledge of sin." It is that

which convicts and condemns, and therefore can by no means justify us;

and "all our righteousnesses (says the prophet) are but as filthy

rags." Wherewith then shall we come before the Lord, and bow down

before the most high God? Shall we come before Him with calves of a

year old, with thousands of rams, or ten thousands of rivers of oil?

Alas! God has showed thee, O man, that this will not avail: For he

hath declared, "I will take no bullock out of thy house, nor he-goat

out of thy fold: for all the beasts of the forests are mine, and so

are the cattle upon a thousand hills." Will the Lord then be pleased

to accept our first-born for our transgression, the fruit of our

bodies for the sin of our souls? Even this will not purchase our

pardon: for he hath declared that "the children shall not bear the

iniquities of their parents." Besides, they are sinners, and

therefore, being under the same condemnation, equally stand in need of

forgiveness with ourselves. They are impure, and will the Lord accept

the blind and lame for sacrifice? Shall some angel then, or archangel,

undertake to fulfill the covenant which we have broken, and make

atonement for us? Alas! they are only creatures, though creatures of

the highest order; and therefore are obliged to obey God as well as

we; and after they have done all, must say they have done no more than

what was their duty to do. And supposing it was possible for them to

die, yet how could the death of a finite creature satisfy an

infinitely offended justice? O wretched men that we are! Who shall

deliver us? I thank God, our Lord Jesus Christ. Which naturally leads

me to the

Third thing proposed, which was to endeavor to prove, that there is no

possibility of obtaining this justification, which we so much want,

but by the all-perfect obedience and precious death of Jesus Christ,

"But ye are justified in the name of our Lord Jesus Christ."

But this having been in some measure proved by what has been said

under the foregoing head, wherein I have shown that neither our

repentance, righteousness, nor sacrifice, no not the obedience and

death of angels, themselves, could possibly procure justification for

us, nothing remains for me to do under this head, but to show that

Jesus Christ has procured it for us.

And here I shall still have recourse "to the law and to the

testimony." For after all the most subtle disputations on either side,

nothing but the lively oracles of God can give us any satisfaction in

this momentous point: it being such an inconceivable mystery, that the

eternal only-begotten Son of God should die for sinful man, that we

durst not have presumed so much as to have thought of it, had not God

revealed it in his holy word. It is true, reason may show us the

wound, but revelation only can lead us to the means of our cure. And

though the method God has been pleased to take to make us happy, may

be to the infidel a stumbling-block, and to the wise opiniator and

disputer of this world, foolishness; yet wisdom, that is, the

dispensation of our redemption, will be justified, approved of, and

submitted to, by all her truly wise and holy children, by every

sincere and upright Christian.

But to come more directly to the point before us. Two things, as was

before observed, we wanted, in order to be at peace with God.

1. To be freed from the guilt of the sin of our nature.

2. From the sin of our lives.

And both these (thanks be to God for this unspeakable gift) are

secured to believers by the obedience and death of Jesus Christ. For

what says the scripture?

1. As to the first, it informs us, that "as by the disobedience of one

man, (or by one transgression, namely, that of Adam) many were made

sinners; so by the obedience of one, Jesus Christ (therein including

his passive as well as active obedience) many were made righteous."

And again, "As by the disobedience of one man, judgment came upon all

men unto condemnation;" or all men were condemned on having Adam's sin

imputed to them; "so by the obedience of one, that is, Jesus Christ,

the free gift of pardon and peace came upon all men, (all sorts of

men) unto justification of life." I say all sorts of men; for the

apostle in this chapter is only drawing a parallel between the first

and second Adam in this respect, that they acted both as

representatives; and as the posterity of Adam had his sin imputed to

them, so those for whom Christ died, and whose representative he is,

shall have his merits imputed to them also. Whoever run the parallel

farther, in order to prove universal redemption (whatever arguments

they may draw for the proof of it from other passages of scripture,)

if they would draw one from this for that purpose, I think they

stretch their line of interpretation beyond the limits of scripture.

2. Pardon for the sin of our lives was another thing, which we wanted

to have secured to us, before we could be at peace with God.

And this the holy scriptures inform us, is abundantly done by the

death of Jesus Christ. The evangelical prophet foretold that the

promised Redeemer should be "wounded for our transgressions, and

bruised for our iniquities; that the chastisement of our peace should

be upon him; and that by his stripes we should be healed," Isaiah

53:6. The angels at his birth said, that he should "save his people

from their sins." And St. Paul declares, that "this is a faithful

saying, and worthy of all acceptation, that Jesus Christ came into the

world to save sinners." And here in the words of the text, "Such (or,

as I observed before, these things) were some of you; but ye are

washed, &c." and again, "Jesus Christ is the end of the law for

righteousness to every one that believeth." And, to show us that none

but Jesus Christ can do all this, the apostle St. Peter says, "Neither

is their salvation in any other; for there is no other name under

heaven given among men, whereby we must be saved, but the name of

Jesus Christ.

How God will be pleased to deal with the Gentiles, who yet sit in

darkness and under the shadow of death, and upon whom the sun of

righteousness never yet arose, is not for us to inquire. "What have we

to do to judge those that are without?" To God's mercy let us

recommend them, and wait for a solution of this and every other

difficult point, till the great day of accounts, when all God's

dispensations, both of providence and grace, will be fully cleared up

by methods to us, as yet unknown, because unrevealed. However, this we

know, that the judge of all the earth will, most assuredly, do right.

But it is time for me to draw a conclusion.

I have now, brethren, by the blessings of God, discoursed on the words

of the text in the method I proposed. Many useful inferences might be

drawn from what has been delivered; but as I have detained you, I

fear, too long already, permit me only to make a reflection or two on

what has been said, and I have done.

If then we are freely justified by the death and obedience of Jesus

Christ, let us here pause a while; and as before we have reflected on

the misery of a fallen, let us now turn aside and see the happiness of

the believing, soul. But alas! how am I lost to think that God the

Father, when we were in a state of enmity and rebellion against Him,

should notwithstanding yearn in his bowels towards us his fallen, his

apostate creatures: And because nothing but an infinite ransom could

satisfy an infinitely offended justice, that should send his only and

dear Son Jesus Christ (who is God, blessed for ever, and who had lain

in his bosom from all eternity) to fulfill the covenant of works, and

die a cursed, painful, ignominious death, for us and for our

salvation! who can avoid crying out, at the consideration of his

mystery of godliness. "Oh the depth of the riches of God's love" to us

his wretched, miserable and undone creatures! "How unsearchable is his

mercy, and his ways past finding out!" Now know we of a truth, O God,

that thou hast loved us, "since thou hast not with-held thy Son, thine

only Son Jesus Christ," from thus doing and dying for us.

But as we admire the Father sending, let us likewise humbly and

thankfully adore the Son coming, when sent to die for man. But O! what

thoughts can conceive, what words express the infinite greatness of

that unparalleled love, which engaged the Son of God to come down from

the mansions of his Father's glory to obey and die for sinful man! The

Jews, when he only shed a tear at poor Lazarus' funeral, said, "Behold

how he loved him." How much more justly then may we cry out, Behold

how he loved us! When he not only fulfilled the whole moral law, but

did not spare to shed his own most precious blood for us.

And can any poor truly-convicted sinner, after this, despair of mercy?

What, can they see their Savior hanging on a tree, with arms stretched

out ready to embrace them, and yet, on their truly believing on him,

doubt of finding acceptance with him? No, away with all such

dishonorable, desponding thoughts. Look on his hands, bored with pins

of iron; look on his side, pierced with a cruel spear, to let loose

the sluices of his blood, and open a fountain for sin, and for all

uncleanness; and then despair of mercy if you can! No, only believe in

Him, and then, though you have crucified him afresh, yet will he

abundantly pardon you; "though your sins be as scarlet, yet shall they

be as wool; though deeper than crimson, yet shall they be whiter than

snow."

Which God of his infinite mercy grant, &c.

The Great Duty of Charity Recommended

1 Corinthians 13:8, "Charity never faileth."

Nothing is more valuable and commendable, and yet, not one duty is

less practiced, than that of charity. We often pretend concern and

pity for the misery and distress of our fellow-creatures, but yet we

seldom commiserate their condition so much as to relieve them

according to our abilities; but unless we assist them with what they

may stand in need of, for the body, as well as for the soul, all our

wishes are no more than words of no value or regard, and are not to be

esteemed or regarded: for when we hear of any deplorable circumstance,

in which our fellow-creatures are involved, be they friends or

enemies; it is our duty, as Christians, to assist them to the utmost

of our power.

Indeed, we are not, my brethren, to hurt ourselves or our families;

this is not that charity which is so much recommended by St. Paul; no,

but if we are any ways capable of relieving them without injuring

either ourselves, or families, then it is our duty to do it; and this

never faileth, where it proceeds from a right end, and with a right

view.

St. Paul had been showing, in the preceding chapter, that spiritual

gifts were divers; that God had disposed of one blessing to one, and

another to another; and though there was a diversity of blessings, God

did not bestow them to one person, but gave to one a blessing which he

denied to another, and gave a blessing, or a gift to the other which

might make him as eminent in one way, as the other's gift made him so

in another: but though there are these divers spiritual gifts, they

are all given for some wise end, even to profit withal, and to that

end they are thus diversely bestowed. We are not, on the one hand, to

hide those gifts which God has given us: neither are we, on the other,

to be so lavish of them, as to spend them upon our lusts and

pleasures, to satisfy our sensual appetites, but they are to be used

for the glory of God, and the good of immortal souls. After he had

particularly illustrated this, he comes to show, that all gifts,

however great they may be in themselves, are of no value unless we

have charity, as you may see particularly, by considering from the

beginning of this chapter.

But before I go any further, I shall inform you what the apostle means

by charity; and that it, Love; if there is true love, there will be

charity; there will be an endeavor to assist, help, and relieve

according to that ability wherewith God has blessed us: and, since

this is so much recommended by the apostle, let us see how valuable

this charity is, and how commendable in all those who pursue it. I

shall,

I. Consider this blessing as relation to the bodies of men.

II. I shall show how much more valuable it is, when relating to the

souls of men.

III. Shall show you when your charity is of the right kind.

IV. Why this charity, or the grace of love, never faileth.

V. Shall conclude all, with an exhortation to high and low, rich and

poor, one with another, to be found in the constant practice of this

valuable and commendable duty.

First, I shall consider this duty, as relating to the bodies of men.

And,

1. O that the rich would consider how praise-worthy this duty is, in

helping their fellow-creatures! We were created to be a help to each

other; God has made no one so independent as not to need the

assistance of another; the richest and most powerful man upon the face

of this earth, needs the help and assistance of those who are around

him; and though he may be great today, a thousand accidents may make

him as low tomorrow; he that is rolling in plenty today, may be in as

much scarcity tomorrow. If our rich men would be more charitable to

their poor friends and neighbors, it would be a means of recommending

them to the savor of others, if Providence should frown upon them; but

alas, our great men had much rather spend their money in a playhouse,

at a ball, an assembly, or a masquerade, than relieve a poor

distressed servant of Jesus Christ. They had rather spend their

estates on their hawks and hounds, on their whores, and earthly,

sensual, devilish pleasures, than comfort , nourish, or relieve one of

their distressed fellow-creatures. What difference is there between

the king on the throne, and the beggar on the dunghill, when God

demands their breaths? There is no difference, my brethren, in the

grave, nor will there be any at the day of judgment. You will not be

excused because you have had a great estate, a fine house, and lived

in all the pleasures that earth could afford you; no, these things

will be one means of your condemnation; neither will you be judged

according to the largeness of your estate, but according to the use

you have made of it.

Now, you may think nothing but of your pleasures and delights, of

living in ease and plenty, and never consider how many thousands of

your fellow-creatures would rejoice at what you are making waste of,

and setting no account by. Let me beseech you, my rich brethren, to

consider the poor of the world, and how commendable and praise-worthy

it is to relieve those who are distressed. Consider, how pleasing this

is to God, how delightful it is to man, and how many prayers you will

have put up for your welfare, by those persons whom you relieve; and

let this be a consideration to spare a little out of the abundance

wherewith God has blessed you, or the relief of his poor. He could

have placed you in their low condition, and they in your high state;

it is only his good pleasure that has thus made the difference, and

shall not this make you remember your distressed fellow- creatures?

Let me beseech you to consider, which will stand you best at the day

of judgment, so much money expended at a horse-race, or a cockpit, at

a play or masquerade, or so much given for the relief of your fellow-

creatures, and for the distressed members of Jesus Christ.

I beseech you, that you would consider how valuable and commendable

this duty is: do not be angry at my thus exhorting you to that duty,

which is so much recommended by Jesus Christ himself, and by all his

apostles: I speak particularly to you, my rich brethren, to entreat

you to consider those that are poor in this world, and help them from

time to time, as their necessity calls for it. Consider, that there is

a curse denounced against the riches of those, who do not thus do good

with them; namely, "Go to now you rich men, weep and howl for your

miseries that shall come upon you; your riches are corrupted, your

garments are moth-eaten, your gold and silver is cankered, and the

rust of them shall be a witness against you, and shall eat your flesh,

as it were fire; ye have heaped your treasure together for the last

day." You see the dreadful woe pronounced against all those who hoard

up the abundance of the things of this life, without relieving the

distresses of those who are in want thereof: and the apostle James

goes on also to speak against those who have acquired estates by

fraud, as too many have in these days. "Behold the hire of the

laborers, which have reaped down your fields, which is by you kept

back by fraud, crieth; and the cries of them who have reaped, are

entered into the ears of the Lord God of Sabbaoth. Ye have lived in

pleasure on the earth, and been wanton; ye have nourished your hearts,

as in the day of slaughter." Thus, if you go on to live after the lust

of the flesh, to pamper your bellies, and make them a God, while the

poor all around you are starving, God will make these things a witness

against you, which shall be as a worm to your souls, and gnaw your

consciences to all eternity; therefore, let me once more recommend

charity unto the bodies of men, and beseech you to remember what a

blessed Lord Jesus Christ has promised unto those who thus love his

members, that "as they have done it to the least of his members, they

have done it unto him."

I am not now speaking for myself; I am not recommending my little

flock in Georgia to you; then you might say, as many wantonly do, that

I wanted the money for myself; no, my brethren, I am now recommending

the poor of this land to you, your poor neighbors, poor friends, yea,

your poor enemies; they are whom I am now speaking for; and when I see

so many starving in the streets, and almost naked, my bowels are moved

with pity and concern, to consider, that many in whose power it is, to

lend their assisting hand, should shut up their bowels of compassion,

and will not relieve their fellow-creatures, though in the most

deplorable condition for the want thereof.

As I have thus recommended charity particularly to the rich among you;

so now I would,

2. Secondly, Recommend this to another set of people among us, who,

instead of being the most forward in acts of charity, are commonly the

most backward; I mean the clergy of this land.

Good God! How amazing is the consideration, that those, whom God has

called out to labor in spiritual things, should be so backward in this

duty, as fatal experience teacheth. Our clergy (that is the generality

thereof) are only seeking after preferment, running up and down, to

obtain one benefice after another; and to heap up an estate, either to

spend on the pleasures of life, or to gratify their sensual appetites,

while the poor of their flock are forgotten; nay, worse, they are

scorned, hated, and disdained.

I am not now, my brethren, speaking of all the clergy; no, blessed be

God, there are some among them, who abhor such proceedings, and are

willing to relieve the necessitous; but God knows, these are but very

few, while many take no thought of the poor among them.

They can visit the rich and the great, but the poor they cannot bear

in their sight; they are forgetful, willfully forgetful of the poor

members of Jesus Christ.

They have gone out of the old paths, and turned into a new polite way,

but which is not warranted in the word of God: they are sunk into a

fine way of acting; but as fine as it is, it was not the practice of

the apostles, or of the Christians in any age of the church: for they

visited and relieved the poor among them; but how rare is this among

us, how seldom do we find charity in a clergyman?

It is with grief I speak these things, but woeful experience is a

witness to the truth thereof: and if all the clergy of this land were

here, I would tell them boldly, that they did not keep in the ways of

charity, but were remiss in their duty; instead of "selling all and

giving to the poor," they will not sell any thing, nor give at all to

the poor.

3. Thirdly, I would exhort you who are poor, to be charitable to one

another.

Though you may not have money, or the things of this life, to bestow

upon one another; yet you may assist them, by comforting, and advising

them not to be discouraged though they are low in the world; or in

sickness you may help them according as you have time or ability: do

not be unkind to one another: do not grieve, or vex, or be angry with

each other; for this is giving the world an advantage over you.

And if God stirs up any to relieve you, do not make an ill use of what

his providence, by the hands of some Christian, hath bestowed upon

you: be always humble and wait on God; do not murmur or repine, if you

see any relieved and you are not; still wait on the Lord, and help one

another, according to your abilities, from time to time.

Having showed you how valuable this is to the bodies of men, I now

proceed,

Secondly, To show you how much more valuable this charity is, when it

extends to the souls of men.

And is not the soul more valuable than the body? It would be of no

advantage, but an infinite disadvantage, to obtain all the world, if

we were to lose our souls. The soul is of infinite value, and of

infinite concern, and, therefore, we should extend our charity

whenever we see it needful, and likewise should reprove, rebuke, and

exhort with all godliness and love.

We should, my dear brethren, use all means and opportunities for the

salvation of our own souls, and of the souls of others. We may have a

great deal of charity and concern for the bodies of our

fellow-creatures, when we have no thought, or concern, for their

immortal souls: But O how sad is it, to have thought for a mortal, but

not for the immortal part; to have charity for the body of our

fellow-creatures, while we have no concern for their immortal souls;

it may be, we help them to ruin them, but have no concern in the

saving of them.

You may love to spend a merry evening, to go to a play, or a horse-

race, with them; but on the other hand, you cannot bear the thoughts

of going to a sermon, or a religious society, with them; no, you would

sing the songs of the drunkard, but you will not sing hymns, with

them; this is not polite enough, this is unbecoming a gentleman of

taste, unfashionable, and only practiced among a parcel of enthusiasts

and madmen.

Thus, you will be so uncharitable as to join hand in hand with those

who are hastening to their own damnation, while you will not be so

charitable as to assist them in being brought from darkness t light,

and from the power of Satan unto God. But this, this, my dear

brethren, is the greatest charity, as can be, to save a soul from

death: this is of far greater advantage, than relieving the body of a

fellow-creature: for the most miserable object as could be, death

would deliver it from all. But death, to those who are not born again,

would be so far from being a release from all misery, that it would be

an inlet to all torment, and that to all eternity. Therefore, we

should assist, as much as possible, to keep a soul from falling into

the hands of Satan: for he is the grand enemy of souls. How should

this excite you to watch over your own and others souls? For unless

you are earnest with God, Satan will be too hard for you. Surely, it

is the greatest charity to watch over one another's words and actions,

that we may forewarn each other when danger is nigh, or when the enemy

of souls approaches.

And if you have once known the value of your own souls, and know what

it is to be snatched as brands out of the burning fire, you will be

solicitous that others may be brought out of the same state. It is not

the leading of a moral life, being honest, and paying every man his

just due; this is not a proof of your being in a state of grace, or of

being born again, and renewed in the spirit of your minds: No, you may

die honest, just , charitable, and yet not be in a state of salvation.

It is not the preaching of that morality, which most of our pulpits

now bring forth, that is sufficient to bring you from sin unto God. I

saw you willing to learn, and yet were ignorant of the necessity of

being born again, regenerated, of having all old things done away, and

all things becoming new in your souls: I could not bear, my brethren,

to see you in the highway to destruction, and none to bring you back.

It was love to your souls, it was a desire to see Christ formed in

you, which brought me into the fields, the highways, and hedges, to

preach unto you Jesus, a crucified Jesus as dying for you. It was

charity, indeed it was charity to your souls, which has exposed me to

the present ill treatment of my letter- learned brethren.

Therefore, let me advise you to be charitable to the souls of one

another; that is, by advising them with all love and tenderness, to

follow after Christ, and the things which belong to their immortal

peace, before they be forever hid from their eyes.

I now proceed, in the Third place, to show when your charity is of the

right kind.

And here, my brethren, I shall show, First, When it is not; and ,

Secondly, When it is of the right kind.

1. First, Your charity is not of the right kind, when it proceeds from

worldly views or ends.

If it is to be seen of men, to receive any advantage from them, to be

esteemed, or to gain a reputation in the world; or if you have any

pride in it, and expect to reap benefit from God merely for it; if

all, or each of these is the end of your charity, then it is all in

vain; your charity does not proceed from a right end, but you are

hereby deceiving your own souls. If you give an alms purely to be

observed by man, or as expecting favor from God, merely on the account

thereof, then you have not the glory of God, or the benefit of your

fellow-creatures at heart, but merely yourself: this, this is not

charity. Nor,

Secondly, Is that true charity, when we give any thing to our fellow-

creatures purely to indulge them in vice: this is so far from being

charity, that it is a sin, both against God, and against our fellow-

creatures. And yet, this is a common, as it is sinful, to carry our

friends, under a specious pretense of charity, to one or the other

entertainment, with no other view, but to make them guilty of excess.

Hereby you are guilty of a double sin: we are not to sin ourselves,

much less should we endeavor to make another sin likewise. But,

Thirdly, Our charity comes from a right end, when it proceeds from

love to God, and for the welfare both of the body and soul of our

fellow- creatures.

When this is the sole end of relieving our distressed fellow-

creatures, then our charity comes from a right end, and we may expect

to reap advantage by it: this is the charity which is pleasing to God.

God is well pleased, when all our actions proceed from love, love to

himself, and love to immortal souls.

Consider, my dear brethren, that it was love for souls, that brought

the blessed Jesus down from the bosom of his Father; that made him,

who was equal in power and glory, to come and take upon him our

nature; that caused the Lord of life to die the painful, ignominious,

and accursed death of the cross. It was love to immortal souls, that

brought this blessed Jesus among us. And O that we might hence

consider how great the value of souls was and is: it was that which

made Jesus to bled, pant, and die. And surely souls must be of

infinite worth, which made the Lamb of God to die so shameful a death.

And shall not this make you have a true value for souls? It is of the

greatest worth: and this, this is the greatest charity, when it comes

from love to God, and from love to souls. This will be a charity, the

satisfaction of which will last to all eternity. O that this may make

you have so much regard for the value of souls, as not to neglect all

opportunities for the doing of them good: here is something worth

having charity for, because they remain to all eternity. Therefore,

let me earnestly beseech you both to consider the worth of immortal

souls, and let your charity extend to them, that by your advice and

admonition, you may be an instrument, in the hands of God, in bringing

souls to the Lord Jesus.

I am in the next place to consider, Fourthly, Why this charity, or

grace of love never faileth.

And it never faileth in respect of its proceeding from an unchangeable

God. We are not to understand, that our charity is always the same:

No, there may, and frequently are, ebbs and flowings; but still it

never totally faileth: No, the grace of love remaineth for ever. There

is, and will be, a charity to all who have erred and run astray from

God. We cannot be easy to see souls in the highway to destruction, and

not use our utmost endeavor to bring them back from sin, and show them

the dreadful consequence of running into evil. Christians cannot bear

to see those souls for whom Christ died, perish for want of knowledge:

and if they see any of the bodies of their fellow-creatures in want,

they will do the utmost in their power to relieve them.

Charity will never fail, among those who have a true love to the Lord

Jesus, and know the value of souls: they will be charitable to those

who are in distress. And thus you see, that true charity, if it

proceeds from a right end, never faileth.

I now proceed, my brethren, in the Last place, to exhort all of you,

high and low, rich and poor, one with another, to practice this

valuable and commendable duty of charity.

It is not rolling in your coaches, taking your pleasure, and not

considering the miseries of your fellow-creatures, that is commendable

or praise-worthy; but the relieving your distressed poor

fellow-creatures, is valuable and praise-worthy wherever it is found.

But alas! how very few of our gay and polite gentlemen consider their

poor friends; rather they despise, and do not regard them. They can

indulge themselves in the follies of life, and had much rather spend

their estates in lusts and pleasures, while the poor all round them

are not thought worthy to be set with the dogs of their flock. If you

have an abundance of the things of this world, then you are esteemed

as companions for the polite and gay in life; but if you are poor,

then you must not expect to find any favor, but be hated, or not

thought fit for company or conversation: and if you have an abundance

of the things of this life, and do not want any assistance, then you

have many ready to help you. My dear brethren, I do not doubt but your

own experience is a proof of my assertions; as also, that if any come

into distress, then those, who promised to give relief, quite forget

what they promise, and will despise, because Providence has frowned.

But this is not acting like those who are bound for the heavenly

Jerusalem; thus our hearts and our actions give our lips the lie: for

if we profess the name of Christ, and do not depart from all iniquity,

we are not those, who are worthy of being esteemed Christians indeed.

For, if we have not charity, we are not Christians: charity is the

great duty of Christians: and where is our Christianity, if we want

charity? Therefore, let me beseech you to exercise charity to your

distressed fellow-creatures. Indeed, my dear brethren, this is truly

commendable, truly valuable; and therefore, I beseech you, in the

bowels of tender mercy to Christ, to consider his poor distressed

members; exercise, exercise, I beseech you, this charity: if you have

no compassion, you are not true disciples of the Lord Jesus Christ. I

humbly beg you to consider those who want relief, and are really

destitute, and relieve them according to your abilities. Consider,

that the more favorable Providence has been to you, it should make you

the more earnest and solicitous to relieve those whom you may find in

distress: it is of the utmost consequence, what is well pleasing to

your fellow-creatures, and doing your duty to God.

When you are called from hence, then all riches and grandeur will be

over; the grave will make no distinction; great estates will be of no

signification in the other world; and if you have made a bad use of

the talent which God hath put into your hands, it will be only an

aggravation of your condemnation at the great day of account, when God

shall come to demand your souls, and to call you to an account, for

the use to which you have put the abundance of the things of this

life.

To conclude, let me once more beseech each of you to act according to

the circumstances of life, which God, in his rich and free mercy, has

given you.

If you were sensible of the great consequences which would attend your

acting in this charitable manner, and considered it as a proof of your

love to God, the loving his members; you could not be uncharitable in

your tempers, nor fail to relieve any of your distressed fellow

creatures.

Consider how easy it is for many of you, by putting your mites

together, to help one who is in distress; and how can you tell, but

that the little you give, may be the means of bringing one from

distress into flourishing circumstances; and then, if there is a true

spirit of a Christian in them, they can never be sufficiently thankful

to God the author, and to you as the instrument, in being so great a

friend to them in their melancholy circumstances: consider also, once

more, how much better your account will be at the day of judgment, and

what peace of conscience you will enjoy. How satisfactory must be the

thought of having relieved the widow and the fatherless? This is

recommended by the Lord Jesus Christ, and has been practiced in all

ages of the church: and therefore, my brethren, be ye now found in the

practice of this duty.

I have been the larger upon this, because our enemies say we deny all

moral actions; but, blessed be God, they speak against us without

cause: we highly value them; but we say, that faith in Christ, the

love of God, and being born again, are of infinite more worth; but you

cannot be true Christians without having charity to your

fellow-creatures, be they friends or enemies, if in distress. And,

therefore, exert yourselves in this duty, as is commanded by the

blessed Jesus: and if you have true charity, you shall live and reign

with him for ever.

Now to God the Father, God the Son, and God the Holy Ghost, be all

honor, power, glory, might, majesty, and dominion, both now and for

evermore. Amen.

Satan's Devices

The occasion of these words was as follows: In the church of Corinth

there was an unhappy person, who had committed such incest, as was not

so much as named among the Gentiles, in taking his father's wife; but

either on account of his wealth, power, or some such reasons, like

many notorious offenders now-adays, he had not been exposed to the

censures of the church. St. Paul, therefore, in his first epistle,

severely chides them for this neglect of discipline, and commands

them, "in the name of our Lord Jesus Christ, when they were gathered

together, to deliver such a one, whoever he was, to Satan, for the

destruction of the flesh, that his Spirit might be saved in the day of

the Lord;" that is, they should solemnly excommunicate him; which was

then commonly attended with some bodily disease. The Corinthians,

being obedient to the Apostle, as dear children, no sooner received

this reproof, but they submitted to it, and cast the offending party

out of the church. But whilst they were endeavoring to amend one

fault, they unhappily ran into another; and as they formerly had been

too mild and remiss, so now they behaved towards him with too much

severity and resentment. The Apostle, therefore, in this chapter,

reproves this, and tells them, that "sufficient to the offender's

shame, was the punishment which had been inflicted of many:" that he

had now suffered enough; and that, therefore, lest he should be

tempted to say with Cain, "My punishment is greater than I can bear;"

or to use the Apostle's own words, "Lest he should be swallowed up

with overmuch sorrow;" they ought, now he had given proof of his

repentance, to forgive him, to confirm their love towards him, and to

restore him in the spirit of meekness; "Lest Satan, (to whose

buffetings he was now given, by tempting him to despair) should get an

advantage over us:" and so, by representing you as merciless and

cruel, cause that holy name to be blasphemed, by which you are called;

"for we are not ignorant of his devices:" we know very well how many

subtle ways he has to draw aside and beguile unguarded unthinking men.

Thus then, stand the words in relation to the context; but as Satan

has many devices, and as his quiver is full of other poisonous darts,

besides those which he shoots at us to drive us to despair, I shall,

in the following discourse,

First, Briefly observe who we are to understand by Satan. And,

Secondly, Point out to you, what are the chief devices he generally

makes use of to draw off converts from Christ, and also prescribe some

remedies against them.

First, Who are we to understand by Satan?

The word Satan, in its original signification, meant an adversary; and

in its general acceptation, is made use of, to point out to us the

chief of the devils, who, for striving to be as God, was cast down

from heaven, and is now permitted, "with the rest of his spiritual

wickednesses in high places, to walk up and down, seeking whom he may

devour." We hear of him immediately after the creation, when in the

shape of a serpent, he lay in wait to deceive our first parents. He is

called Satan, in the book of Job, where we are told, that "when the

sons of God came to present themselves before the Lord, Satan also

came amongst them." As the scripture also speaketh in the book of

Chronicles; "and Satan moved David to number the people." In the New

Testament he goes under different denominations; sometimes he is

called the evil One, because he is evil in himself, and tempts us to

evil. Sometimes, "the Prince of the power of the air;" and, "the

Spirit that now ruleth in the children of disobedience;" because he

resides chiefly in the air, and through the whole world: and all that

are not born of God, are said to lie in him.

He is an enemy to God and goodness; he is a hater of all truth. Why

else did he slander God in paradise? Why did he tell Eve, "You shall

not surely die?" And why did he promise to give all the kingdoms of

the world, and the glories of them, to Jesus Christ, if he would fall

down and worship him?

He is full of malice, envy, and revenge: For what other motives could

induce him to molest innocent man in paradise? And why is he still so

restless in his attempts to destroy us, who have done him no wrong?

He is a being of great power, as appears in his being able to act on

the imagination of our blessed Lord, so as to represent to him all the

kingdoms of the world, and the glories of them, in a moment of time.

As also in carrying his sacred body through the air up to a pinnacle

of the temple; and his driving a herd of swine so furiously into the

deep. Nay, so great is his might, that, I doubt not, was God to let

him use his full strength, but he could turn the earth upside down, or

pull the sun from its orb.

But what he is most remarkable for is, his subtlety: for not having

power given him from above, to take us by force, he is obliged to wait

for opportunities to betray us, and to catch us by guile. He,

therefore, made use of the serpent, which was subtle above all the

beasts of the field, in order to tempt our first parents; and

accordingly he is said, in the New Testament, "To lie in wait to

deceive;" and, in the words of the text, the Apostle says, "We are not

ignorant of his devices:" thereby implying, that we are more in danger

of being seduced by his policy, than over-borne by his power.

From this short description of Satan, we may easily judge whose

children they are, who love to make a lie, who speak evil of, and

slander their neighbor, and whose hearts are full of pride, subtlety,

malice, envy, revenge, and all uncharitableness. Surely they have

Satan for their father: for the tempers of Satan they know, and the

works of Satan they do. But were they to see either themselves, or

Satan as he is, they could not but be terrified at their own likeness,

and abhor themselves in dust and ashes.

But, the justice of God in suffering us to be tempted, is vindicated

from the following considerations: That we are here in a state of

disorder; That he has promised not to suffer us to be tempted above

what we are able to bear; and not only so, but to him that overcometh

he will give a crown of life.

The holy angels themselves, it should seem, were once put to a trial

whether they would be faithful or not. The first Adam was tempted,

even in paradise. And Jesus Christ, that second Adam, though he was a

son, yet was carried, as our representative, by the Holy Spirit, into

the wilderness, to be tempted of the devil. And there is not one

single saint in paradise, amongst the goodly fellowship of the

prophets, the glorious company of the apostles, the noble army of

martyrs, and the spirits of just men made perfect, who, when on earth,

was not assaulted by the fiery darts of that wicked one, the devil.

What then has been the common lot of all God's children, and of the

angels, nay, of the eternal Son of God himself, we must not think to

be exempted from: No, it is sufficient if we are made perfect through

temptations, as they were. And, therefore, since we cannot but be

tempted, unless we could unmake human nature, instead of repining at

our condition, we should rather be inquiring, at what time of our

lives Satan most violently assaults us? And what those devices are,

which he commonly makes use of, in order to "get an advantage over

us?"

As to the first question, what time of life? I answer, we must expect

to be tempted by him, in some degree or other, all our lives long. --

For this life being a continual warfare, we must never expect to have

rest from our spiritual adversary the devil, or to say, our combat

with him is finished, 'till, with our blessed master, we bow down our

heads, and give up the ghost.

But since the time of our conversion, or first entering upon the

spiritual life, is the most critical time at which he, for the most

part, violently besets us, as well knowing, if he can prevent our

setting out, he can lead us captive at his will; and since the wise

son of Sirach particularly warns us, when we are going to serve the

Lord, to prepare our souls for temptation, I shall, in answer to the