OF THE Theological Seminary, PRINCETON, N. J. Case, ^---^^-'■^^'....Pjvis'on . . SheJf, ^ I ^^ Sect'o n Book, Vl.-^! No, A bONATION FROM Keceiued xt^ \ '«»«it^.^.1P i ■P^^ i^»''^ •. '*s%^-. 'yV ;.X mii0k^^^^ COLLECTION O F SERMONS O N Several Subjects. P R E A c H ' D, Some by the Rev. Ebenezer Erskine, M. A. Miniiler of the Oofpel at Sterling-, AND Others by the Rev. Ralph Erskine, M. A. Minifter of the Gofpel at Dumfermlin, and Author of the Gospel-Sonnets. WITH A SHORT Recommendatory Preface. VOL. IIL LONDON: Printed for John Oswald, at the Rofe and Crown in the Poultry^ near the Manjion-Houfe. MDCCL. Where may be had, Thcfe Authors other Sermons and Works: Sold altogether or in feperaie Volumes. ^r f^ 1 d. i ^ kj c 3.1) 2, T LIST OF THE SUBSCRIBERS. TH E Rev. Mr. Mordjcaj Andrews The Rev. Mr. John Auther, of Walt^am-MAtee^A^^^ bey,— feven Books ^•^''" VV'^'.'^'''''^^ CF*'"^^^ Mr. Allen #PT1I^0ST0^ ^ Mr. Andrew Anderfon, at Crailing# r^^-^^"^ . ^ Mr. Jeremiah Armiger, Apothecary/ ^ «. The Rev. Mr. Bateman, Reftor of St. BartKoia^W" the Great The Rev. Mr. William Bentley The Rev. Mr. John Brown, of Sunderland Mr. David Barber, of Beccles, SjjfFolk Mr. Thomas Bentley Mr. Benjamin Blackden, Carpenter Mr. Nicholas Bond, of Dedham, — {tven Books Mr. John Bowles, Printfeller Mr. Bowles, Haberdafher in Watling-Street Mr. John Brackftone, of Whitchurch, Hamplhire, —feven Books Mr. Jofeph Brixey, of Wareham, — eight Books Mr. John Brown, of Appledoor Mr. William Buchanan Mr. James Buckland, Bookfeller, — feven Books Mr. John Burch Mr. Peter Buries, of High-Roothing, in Eflex A 2 Mr. ^ L I S T (j/* /^^ Su B S C R I B E R S, Mr. Richard Burnham Mr. jfohn Button, of Peafmarch, in Suffex C riineO tM Mrs. Cook, of Newington, — feven Books The Rev. Mr. John Colvill, of Goudhurft The Rev. Mr. John Gonder, of Cambridge The Rev. Mr. Ebenezer Cornel, of Colchefter The Rev. Mr. Thomas Coxen, of Marham, Nor- folk, A. B. of Trinity College, Cambridge ,y -^yi The Rev. Mr. Crookfhank, A. M. Mr. Thomas Clark, of Wapping New-Stairs, — feven Books Mr. John Clark Mr. Thomas Cocks Mr. John Collins, in the Ifle of Wight Mrs. Anne Cordwell i-' Mr. Cruttenden The Rev. Mr. Thomas Davidfon, of Bralntree,-fcvci:j Books The Rev. Mr. Libbeiis Driver Mrs. Elizabeth Baling Mr. James Dodds Mr. James Duncan Mr. Jonathan Eadc Mr. James Edington Mr. Eleazar Edwards Mr. David Efpinett, of Rye, in Suflex Mr. Nathaniel Ewer The Rev. Mr. John Freel^nd, A. M.— feven Books Mr. David Fenton Mr. Jofcph Freeman The ^LlST of the SUBSCRJBE^^, G The Rev. Mr. Andrew Giffard Mr. Ganthorn Mr. James Gibbs Mr. Jofeph Gibbs, at Matching-Green, in lifrcX Mr. John Gibfon Captain WilHam Grant, of Philadelphia Mr. Richard GrifFes Mr. John Grover, of Gofport Mr. Grovefnor Junior, Stationer, — feven Books H ' Mifs Sarah Hartopp The Rev. Mr. John Horfey, of Warminfter, — fever) Books Mr. Jjnnes Hamilton, at Buckingham -^Houfe Mr. riioiiias JHarris Mr. Alexander ^^ogg Mr. Thomas Hoiliday Mr. Andrew Hood I The Rev. Mr. Herbert Jenkins The Rev. Mr. Edmund Jones, — four Books The Rev. Mr. Evan Jones, of Reading, Berks Captain Richard Jerment, of Leith Mr. Ifaac Ingram Mr. Thomas Jones K The Rev. Mr. William King The Rev. Mr. John Kirkpatrick, of Bedworth, — feven Books Mr. John Kennedy, of Exeter, — feven. Books Mrs. Rachael King, of Hackney A 3 The 4/rLisT ,t The Rev. Mr. LLewelin The Rev. Mr. Jenkin Lewis A .dihi Mr. Edward Longdon ^ ^^'^ Mr. Luek, Upholfterer, at Carpenters-Hall,^ — ^two Books M John Mitchel, L. L. D. The Rev. Mr. John Morifon, of Chalford, Gloiicefter- fhire Mr. Matthew M' Conneli Mr. William M' Kenna Mrs. Anne Marlow, of Gofport Mr. James Mafon, — feven Books Mr. Thomas Maftus, of Rye, in Suffex Mr. William Millar Mr. John Moor N •■. ■■■ ^--.M .-'.. The Rev. Mr. William Notcutt, of Ipfwich, — three ...Books O The Rev. Mr. James Oliver, of Framlington Mifs Mary Ofwald ,. ^,,,.j, Mifs Elizabeth Ofwald ' . "^'^ The Rev. Mr. David Parry, of Thaxtcd, Eflejf, The Rev. Mr. John Patrick, A. M. The Rev. Mr. William Petto, of Floor " The Rev. Mr. Samuel Pike, — three Books The Rev. Mr. Pittiiis ' The Rev. Mr. John Potts, — feven Books Mr. y^LlST of the SuBSCRIBEIlSi Mr. Rowland Page Mr. Thomas Pain, of Witerfham, Kent Mr. James Patterfon Mr. John Pearfall, of Kidderminfter Mr. Edward Peirce, of Maidftone, — feven Books Mrs. Katharine Pitts, of Gofport Mr. Jeremiah Pledger, of Ulting, in Effex Mr. Abraham Pool, of Briftol 4 Mr. Richard Pool, of Magdalen-Laver, in EfTex Mr. Rice Price Mr. George Quefled, of Rye, in Suflex R 4 Mr. Robert Rogers, of Klington, Gent. The Rev. Mr. George Rofs, of Lea-Hall, in Hat- field Regis, in Effex, — three Books Mr. Daniel Ramfey, of Takely, in Effex Mr. Ransford Mr. Henry Ray, of Saffron- Walden Mr. Jolhiia Reynolds, of Ware Mr. Richard Robins Mr. William Robinfon, In the Ifle of Wight Mr. Charles Robinfon, in St. Katharines, — feven Books Mr. Thomas Roome, in Fleet-Street The Rev. Mr. John Saunders, of Hertford Mr. Samuel Savage Mr. Francis Sayer Mr. Scott, of Wallham Green Mr.,-James Shepherd, Serjeant Mr. Alexander Shields Mr. John Skelton Mr. J. Sparks Junior, of Haverfordwefl, — feven Books Mr. John Stevens, — feven Books A 4 Mi:, ^LisT af the Subscribers. Mr. William Stewart, Bookfeller of Gorport,~Tev^ Books Mr, Edward Stone Mr. John Stormont, of Sarum, — feven Books Mr. David Swain, of Rye, in Suflex Mr. Eufebius Sweet The Rev. Mr. David Thomfon, A. M. Paftor of the Englifh Church at Amfterdam Mr. Jonathan Tabor, of Colchefter Mr. Onias Thornton, of Yarmouth, in NorfoUc Mr. Thomas Threarte, in the Ifle of Wight Mifs Martha Tomkins Mifs Elizabeth Tomkins V The Rev. Mr. Benjamin Vaughan, — feven Books Mr. John Vowel, Stationer W The Rev. Mr. James Watfon, of Chiffel, feven Books The Rev. Mr. William Williams, of Talgarth, in Wales The Rev. Mr. Samuel Wood, of Norwich, — feven Books Mr. George W'alter Mr. Benjamin Watfon, of Bromfgrove, — feven Books Mr. James Waugh, Stationer in Lom.bard-Street^ — eight Books Mr. Edward Webber Mr. Robert Wiikinfon Mr. Jofeph Williams, of Kidderminliier, — {(^.wtn Books Mr. John Wilfon, Bookfeller at Briftol Mr. William Wilton, — feven Books. M^. Eliz.ibeth Wilton THE PREFACE. ^ B ^ H E general acceptance, which the other two volumes of thefe Reverend and wor- i thy Brethren's fermons have met with, among ferious and experienced chriflians, to whom they have been remarkably ufeful, encou- rages the publifhing this third volume j v/hich for the fweet variety of purpofes contained in it, the judicious and grave way of treating of them, and the clofe pathetick manner in which they are applied to the confciences both of faints and fin- ners, is nothing inferior, yea, in the judgment of fome, preferable to the other two. Any recommendation from a mean and in- confiderable hand, is altogether needlefs to fuch as know the authors or their writings : for I think it may be faid, with the ftrid:ell regard to truth, that their praife in the gofpel, is now fpread a- broad throughout the churches of Chrift in jBr/- fmn^ Ireland and America 'y and they have obtained the beft epiftle of commendation, even a tefti- mony in the confciences of not a few of the chil- dren of God, who have reafon to blefs I-is name, for the great fpiritual benefit and advantage they have reaped, by the perufal of the valuable labours of thefe his fervants ; on whom he has beftowed fuch eminent-minifterial gifts and abi- lities. If PREFACE. If ever there was an age that needed fuch difcourfes as thefe, it is the one we hve in ; in which there are fo many unflable profeflbrs of religion on the one hand, who are tolled to and :fTo with every wind of dodtrine, ever learning and never coming to the knowledge of the truth, but fondly running after every opinion that fa- vours of novelty ; and on the other hand, many, too too many, who pretend to be fixed in the belief of the truths of the gofpel, and in their talk magnify the doctrines of free grace, whofe lives are yet a fcandal and a reproach, to the holy profeffion of that worthy name by which they are called. — In which fome are fond, al- moft to diftradiion, of the opinion, that they can by their own moral powers, work out a righteouf- nefs of their own, and by their own religious per- formances, recommend themfelves to the favour and friendlliip of God. And others, tho' they are not wholly of this opinion, yet partly embrace it, while they imagine, that through the merits of Chriil and the mercy of God, their fincere though imperfcdt obedience, iliall be accepted as their juftifying righteoufnefs. — In which others own readily they can do nothing, are wholly un- able of themfelves for any thing that is good, and indeed do as little j but jull make their or- thodox notions of things a pillow for lloth, and fo . lull themfelves alleep. In which many of the children of God themfelves, are too Hack in giving dilligence to make their calling and eled:ion fure ; and through carelefs walking and an unwatchful frame, are often oppreiTed with unbelieving doubts and fears : and on the other hand, many vain, conceited profelTors of religion, who pretend to have attained to what 'tis to be feared tiiey know nothing PRE FACE. nothing of, an evidence of which, is their proud boafting of their unfhaken conftant aflurance, that God loved them from eternity, and Chrift died for them in particular, and their rigidly judg^ ing and condemning all who have not come up to their meafure of affurance, (I had almoft faid groundlefs confidence) and yet can allow them- felves at the fame time to be loofe and carelefs, if not pofitively immoral in their walk. These difcourfes are calculated, for meeting with all thefe forts of perfons : for here are no new fangled opinions, fit to amufe them who have too much of the Athenian difpofition ; on the contrary, they prefent us with the plain fub- ftanflial truths of the gofpel, taught in a plain, eafy, fcriptural flile ; fuited to the edification of them, who are more delighted with words which the Holy Ghofl teacheth, than with the gaudy trappings of human eloquence, and what the apo- ftle calls the enticing words of man's wifdom — . Here the conceited Pharifaical legalifl will fee the vanity and fooliihnefs of building up and efta- blifhing a righteoufnefs of his own, to the flight- ing and defpifing the Righteoufnefs of Chrifl. - Here ferious chriftians will find the exercifes of their heart laid open with uncommon advantage ; and fuch as labour under doubts and fears, will find their weak hands flrengthened, and their feeble knees confirmed, by having the ground and foun- dation of faith clearly fet before them, and the warrant they have to build upon it ; and pro- per diredtions, how to become eftablifhed and confirmed believers. — Here vain and prefumptous hypocrites will find many of the deceits of their hearts laid open, if they are not blinded to their own de(lru(ftion. — Here carnal pvofdrors • will find PREFACE. find that 'tis impoflible to attain, or keep a true afTurance, without the Ilridleft regard to hohnefs of heart and life. — In a word, here gofpel holinefs and chriftian morality, are placed on their only true and proper bafis ; Faith in our Lord Jesus Christj and here 'tis fhown, that this dodlrine opens no door to licentioufnefs ; it does not make void the law, but eftabliflies it ; binding univerfal obedience to it on the believer, with the powerful and fweet cords of the Re- deemer's love. The book, as it now appears, is printed from the fermons as they were publifhed fome years ago in Scotland -, and as the Rev. Mr. Bradbury obferves, in his preface to the firft volume, 'tis to be noticed. That they arc only a tranfcript of the authors original prepai-ations for the pul- pit, or as they were taken from their mouths in characters, fo that they appear in the fimple drefs in which they were firit ftudied, without any defign of publiiliing them ; which may be a fufficient apology for fuch places as may to fome appear lefs accurate in point of ftile. — There is no alteration in this edition of thefe fermons, fave only a few Scots words and phrafes, not fo well underflood in Ettglandj have been rendred more agreeable to the Englifi way of fpeaking; though after all fome few fuch words and phrafes have been over looked j but 'tis hoped that the Enghfi reader will be at no lofs as to thefe, if what goes before and after is carefully obferved. May the Lord abundantly blefs thefe fweet evangelical difcourfes, to the convidlion, conver- fion and edification of precious fouls j fo as a larofe revenue of glory and praife may redound to his bleifed and glorious name. Amen, THE O N T EISTT'S: * The King held in the galleries. In a fermon on. - ''" Cant. vii. 5. 7'be king is held in the galleries. page i By Mr. Ebenezer Erskine. II. The believer exalted in imputed righteoufnefs. In v a fermon on Psalm Ixxxix. 16. Jn thy name jhall they rejoice all the day ; and in thy righteoufnefs pall they be exalted. 3 1 By Mr. Ebenezer Erskine. III. The humble foul the peculiar favourite of heaven. '^' In a fermon on ^^ Psalm cxxxviii. 6. ^ough the Lord be high, yet hath he refpeB unto the lowly : but the proud he knoweth afar of. 53 By Mr. Ebenezer Erskine. IV. Militant's fong : or, the believer's exercife, while here below. In a fermon on Psalm ci. i. / will fing of mercy and judgment : unto thee, O J-iOrd^ will I fing. 82 By Mr. Ralph Erskine. V. Un- The C O N T EN T S. V. Unbelief arraigned and condemned at the bar of God. In a fermon on ' ' John iii. i8. '—He that belie'ueth not^ is condemned already. 155 By Mr. EbenezerErskine. VI. The alTurance of faith, opened and applied. In /ix difcourfes on Hebrews X. 22, t' Having therefore^ brethren^ boldnefs to enter into the holiejiy by the blood of fejiis^ by a new and living ISO ay which he hath confecrated for us through the vail, that is to fay, his fiejh 5 and having an High-prief over the houfe of God : let us draw near with a true heart, [IN F UL L AS SU- RANCE OF FAITH] The firfl difc. 200 The fecond 212 The third 228 The fourth 249 The fifth 256 The fixth 277 By Mr. Ebenezer Erskine, VII. The Lamb in the midfl of the throne. In a fer-r mon on Rev. vii. 17. For the Lamb, which is in the midfi of the throne, fall feed than, &c. 323 By Mr. Ralph Erskine. VIII. A The CONTENTS. VIII. A treafure of gofpel-grace digged out of mount Sinai : or, the iinner's claim of right cleared from God's covenant with Ifrael at SmaL In a Sermon on .^ EXOD. XX. 2, 3. / am the Lord thy God — Thou Jhalt have no other gods before me. 370 . By Mr. Ebenezer Erskine. IX. The promifing God, a performing God. In a fermon on ^iwii Gen. xxviii. 15. For I will not leave thee, until I have done that which I have fpoken to thee of. 435 By Mr. Ralph Erskine. X. FaitVs plea upon God's word and covenant. In an ^^ evening exercife on d7 ^ Psalm Ixxxiv. 20. Have reJpeSi unto the covenant. 492 By Mr. Ralph Erskine. A COLLECTION of Sermons oii various Subjefts; preached fome by the Rev Mr. Ebenezer Erskine, 3nd otliers by the Rev. Mr. Ralph E r s k i n b. VOL. I. contains 1 . The main Queftion, What think ye of Chrift ? 2. Chrift in the Believers Arms, 3. The Rent Vail of the Temple. 4. Chrift the Peoples Covenant. 5. The Comers Confiidl. 6. The Female Preacher. 7. Couragious Faith. 8. The Believer's Journey. VOL. II. contains 1 . God's little Remnant. 2. The Wind of the Holy Ghoft, blowing upon the dry Bones, 3. The Grones of Believers under their Burdens. 4. Law Death, Gofpel Life. 5. The Harmony of the Divine Attributes Difplayejl. 6. The beft Bond, or fureft Engagement. 7. The Gradual Conqueft, or Heaven won by little and little. 8. The Rainbow of the Covenant, furrounding the Throne of Grace. Alfo by one of the fame Authors, * 1 . Gofpel Sonnets, or Spiritual Songs. 2. A Poetical Paraphrafe upon the whole Book of Canticles; an4 a great Variety of Booka by Scotch Autliors. All the above. Sold at J. Oswald's Shop, at the Ro/e .and Crvwn in the Poultry, near the Ma7iJian-Hcu/e. Where likewife may be had, J. Sermons preached at Beny-Street, by the late Rev. Tfaac Watts^ D. D. and feveral others, in two Volumes Odtavo. 2. Sixty-four Praftical Sermons, preached by the late Rev. Daniel Wilcox, in three Volumes Oftavo. N. B. The Third Volume may be had alone, price Bound 5 s. T'he King held in the Galleries"^ BEING A SERMON preached on Sahhaih-Evtnmg^ immediately after the celebration of the Lord's Supper, 'i)X Dunfermline^ 'June 2, 17 17. ■ ■ I* By Mr. Ebenezer Erskine, Cant. yii. 5. 7he King is held i7i the Galleries, U R bleiTed Lord Jefus, who is reprefent* ed under the notion of ^ bridegroom in _ this book, from the 4th verfe of the pre- ceding chapter, breaks out in the commendation of his fpoufe and bride, venting the love of his heart toward her in many warm and pathetic exprellions 5 and his difcourfe is continued to the loth verfe of" this chapter, where we find him running out in the commendation of his church in feveral particu- lars. He commends her from her fpiritual birth and pedigree, calling her a prince s daughter^ ver. i . The faints of God are royally defcended 5 by their fecond birth they are fprung of the ancient of days 5 born, 7iot of bloody nor of the "will of man^ nor of the will of the flcjh^ but of God. Again, he commends her from the beauty of holinefs fhining in her walk and converfation ; how beaiitifid are thy feet with f:oeSi O pi'ince's daughter ! Holinefs is the attire of B the 2 The King held ifi the Galleries. the bride of Chrift, fie is arayed in fine linen ^ clean and 'white, 'which is the righteoiifnefi of the fiints. But time will not allow me to explain the feveral particulars of her commendation : the words of my text are an abrupt fentence, wherein he expreiTeth the wonderful complacency which he took in her fociety, and the overpowering influence that her faith and his faithfulnefs, his love and her loveli- nefs, had to make him ftay and abide in her com- pany J 'T'he king is held in the galleries. In which words we may notice thefe particulars j I . Chrift's character and ofBce j he is a perfon of royal dignity, no lefs than a king, and the king by way of eminency : the church of God owns no other king but Chrift, for it is he whom God the Father has fet to rule upon the holy hill of Zion-y and it is a manifeil invafion of Chrift's prerogative for pope, prelate or potentate to ufurp a foverelgnty and headfhip over the church of Chrift, an indig- nity which he will not fuffer to pafs without fuit- able refentment : he here owns himfelf to be the king of Zion, and will maintain the dignity of his crown againft all that dare invade it. 2. In the words, we have the place of converfe between Chrift and his blelled fpoufe and bride, it is i?i the galle?'ics j it is the fame word in the original which we have, Ca?2t. i. 17. The beams of our hoiife are cedar, and our rafters or galleries of fir. Where, by galleries in both places, according to the judi- cious Durham, we are to underftand the ordinan- ces of the gofpel, in which Chrift and his people make appointments and keep company one with another. Why gofpel-ordinances are thus called, I may Ihew more particularly afterward. 3. We have the fweet conftraint that this royal bridegroom was under to tarry in the galleries with his fpoufe i he The King held in the Galle?^ies. 3 he here owns, that he was held, or bound, as the word fignifies, in the galleries ; her faith and love laid hirri under a voluntary arreft to tarry with her, like the difciples going to Emjnmis, Luke xxiv. 29. She conjlrained him to abide with her. An expreflion much like this, we have, Cajit. iii. 4. after a wea- ry night of defertion, and much tedious enquiry, fhe at length meets with her beloved, and there- upon cries out, Iheldhim^ and would not let him go, Obferve, That Chrijl, the blejjed king of Zion, condefccnds fometimes to be held and detained by his people in the galleries of gofpel-ordi7iarjces^ The king is held in the galleries. I . I fliall give fome account of this royal king. 2. Of the galleries of the king. 3. Of this holding of the king in the galleries. 4. Apply. The frji thing propofed is, To give forne ac- count of this royal king j but alas, who can declare his generation'^ All I fhall do, is only, (i.) Ta prove that he is a king. (2.) That he is the king by way of eminency and excellency. I/?, That he is a king, appears from thefe par- ticulars ; 1 . From the Father's deiignation and ordination • from all eternity the Father defigned and ordained this dignity for him as our Mediator : for I do not now fpeak of his natural and effential, but of his difpenfatory or mediatory kingdom 3 I have ft my king upon my holy hill of Xion, Pfal, ii. 6. and PfaL Ixxxix. 27. I will make him my firft^born, higher than the kings of the earth. 2. It appears from the prophecies that went of him before his ad:ual manife Station in our nature. h z It 4 7he King held in the Galleries, It was prophefied that the fceptre of Judah fliould terminate in him, Gen. xhx. lo. that he fhould fucceed Davidy and fit upon his throne, Luke i. 32. compared with Pfal. cxxxii. 11. ^he Lord Jhall give unto him the throne of his father David, and he Jhall reign over the hoife of Jacob for ever, and of his kingdom there fiall be no end^ Ifa. ix. 6. and the government Jloall be upon hisJJjoulder. 3 . It appears from the types and fliadows that prefigured him. He was typified by Melchifedek, who is called the kifig of righteoufnefs, and the king of peace ; he was typified by David, and frequent- ly called by the name of David in the pfalms and prophets, Hof.m. 5. 'The children of Yix-iL^i jloall re~ turn and fcek the Lord their God, and David their king. He was typified by Solomon, and by his name he is commonly called in this book of the Jong- 4. It appears from the princely titles that are given him in fcripture. He is called the prince of peace, the king of righteoufnefs, and the kifig of kings and lord of lords ; and it is God the Father's will, that every one jlmdd confefs that fefus Chrijl is the Lord. 5. It appears from the princely prerogatives and royalties that are afiigned him by his Father. He has anointed him to be king with an incomparable oil, even isoith the oil of gladnefs ; I have found David my fervant : with 7ny holy oil have I anointed him, Pfal. Ixxxix. 20. He has inflalled him in the go- vernment with the folemnity of an open proclama- tion from heaven by the voice which came from the excellent glory ; this is my beloved Son, in whojn I am well plea fed, hear ye him. He has put a fcepter of righteoufnefs and a rod of iron in his hand, where- by he is enabled to defend his fubjedls, deflroy his ei^emies. The King held in the Galleries, 5 enemies, and break them in pieces as a potter s vejfel. He has given him ambaffadors to negociate the af- fairs of his kingdom j He ga'-oe fome apojlles^ fome prophets^ fome evangelifts^ and fome pajlors and teach- ers^ for the perfecting of the faiiifs for the moork of the minifiry, for the edification of the body, of ChrijL He has given him vaft territories, evea the heathen for his inheritance^ and the utter mofi ends of the earth for his poffefjion j his dominion reaches from fea to fea^ and from the river to the ends of the earth. It ex- tends, not only to the outward, but Hkewife to the inward man : he has a'legillative authority, he can make and explain and abrogate laws at his pleafurej and when his laws are broken, he has the power of acquitting or condemning committed to him j for the Father judgeth no tnan, but hath committed all judgment to the Son. Thus you fee he is a king. 2dly, As he is a king, fo he is the king by way of eminency and excellency ; and this will be abundantly clear, if we confider, 1. That he is the king eter?2al^ i Tim. i. 17. The evet'lafing Father, or the Father of eternity, Ifa. ix. 6. Other kings are but of yeflerday, mere up- ftarts, and, like a gourd, their glory withers in a night ; but here is a king that is from everlafting to everlafling, the true alpha and omega, the beginning and the ending, Micah v. i. This ruler in Ifrael, his goings forth were of old from everlafling j and his throne is fo firmly eftablifhed, that it fhall ftand through all periods of time, yea, through the end- lefs years of eternity, Pfal. xlv. 6. Thy throne, O God, is for ever and ever. 2. He is called the king immortal, i Tim. i. 17. In the laft chapter of the fame epiflle. He only hath immortality. The potentates of the earth are but kings of clay, they and their thrones have their B 3 founda- 6 The King held in the Galleries, foundations in the duft, and unto duft fliall they return J death, the king of terrors, has raifed its trophies of vidlory over the moft renowned poten- tates; they who made the world to tremble with their fword have been at lall vanquiflied by death: but here is a king that never dies. 'Tis true, death did once by his own confent obtain a feeming vic- tory over him; but in that victory death iff elf was plagued^ and the gra'^oe deftroycd, Hof. xiii. 14, Yea, it was not pofiibie that he fhould be held in the bonds of death 3 no, he yanquifhed death in his own territories, and returned carrying the fpoil of his enemy along with him, making open procla- mation of the vidiory which he had gained to all his friends for their encouragement, Rev. i. 17. I am he that ivas" dead, and behold, I am alive for evermore, and have the keys of hell and death. 3. He is the ki?ig invifble. Some eallern princes they were feldom feen of their fubjed:s, to beget the greater reverence and eftimation among their fubjedis ; but this was only an affedtation of gran- deur. Chriil the King of Zion, he is indeed vi- iibie to the eye of faith by the faints militant, and vifible to the eye of fenfe by the faints triumphant; however the thoufand thoufandth part of his divine glory can never be feen or fe^rched out by any created underftanding, for He du'ells in light which no man can approach unto ; whom ?iO man hath feen, or can fee, i Tim. vi. 16. He is an unfeen and un- known Chrift by the greatefl part of the world, as to his worth and excellency; and, as to his cor- poreal prefence, he is invifible by us in this flate of mortality, for the heavens nmfl co/itain him until the time of the refiiiiition of all things-, and then indeed every eye fhaUfee Imn, and they alfo that pierced him, 4, He The King held in the Galleries » 7 4. He Is the only hie (fed and happy king^ i. Tim. vi. 15. The bleffcd and only potentate. The crowns of other princes have their prickles, which make them to fit uneafy upon their heads; and the toil and ti'ouble of government is fometimes fo great, that the very beggar on the dunghil is happier in fome refpedl than the king upon the throne : but Zion'^ king is in every refped: happy and blelled ; he is the darhng of heaven and earth,, the delight of his Father ^ and the defire of all nations -^ his crown does not tot- ter, his fubjedts do not rebel, he is happy in them, and they in him; MenJJjall be blejfed in him^ and all nations JImU call him bit fed. 5. VLq h the abfolute and uni'uerfal ki?2g. His king- dom is univerfal in refpedl of all perfons ; the high- eft potentate, as well as the meaneft beggar, are the fubjedls of his empire. This is his royal ?ia7fie ^written on his thigh and 'vefiwe^ the king of kings, and lord of lords. Rev. xix. 16. Whenever he will, he cafts the mighty out of their feats, and advan- ces them of k)w degree ; fets the beggar on the throne, and caufeth the king to iit on the dunghil; He cuts off the fpirits of princes, and is terrible to the kings of the earth. Again, his government is uni.- verfal in refpecl of all places. We read of feveral potentates who have grafped at univerfal monarchy, but never any of them' attained it, tho' indeed they extended their dominions far and wide ; but here is a king whofe empire reaches to heaven, earth and hdl. Again, it is univerfal in refpedt of all times, He fl:all reign over the hoife of Jacob for ever, and of his kingdom there Jl:all be ?w end. I might tell you further, to illuftrate the eminen- cy of this king, that he is the king of glory, the almighty king, the king of faints, the king of na- tions ; but, from what has been faid, we may fee B 4 ' ' that 8 'The King held in the Galleries. that he is a king of incomparable excellency, and what a honour it is to be with him, and to hold him in the galleries. But I go on to The [econd thing propofed, which was, to fpeak a little of the galleries wherein this royal king makes appointments and keeps company with his people. We read, Song i. 4. of the chambers of the king ; and Song ii. 4. of the kin^s banqueting-houje^ or cellars of wine, into which the fpoufe had been brought 3 the fame is called here the galleries of the king^ VIZ, thefe ordinances in which the Lord Jefus reveals himfelf to his people in the houfe of their pilgrimage. Here I will only, (i.) mention a few of thefe galleries. (2.) Enquire why ordinances are compared to galleries. I wi|l ,only mention thefe few. 1. There is the fecret gallery of meditation^ wherein David found God's hving-kindnefs to be better than lifiy and had his jcid fatisfied as with marrow andfaincfs. ^ 2. There is the gallery o£ prayer^ wherein y^<:c/^ wreftled with the angel of the covenant, and, like a prince, prevailed for the bleffing. 3 . There is the gallery of reading ofthefcriptiires, wherein the Ethiopian Eunuch got fuch a dilcovery of the promifed Mefliah, as made him go on his way rejoicing. 4. There is the gallery of Chrifian converfe about foul-matters, wherein the difciples going to Em- mans had fuch a meeting with Chriil as made their hearts burn within them, ; 5. There is the gallery of /r^(^c/'/;?g", ox oi hear- ing of the word preached, by the foolifnefs of which God faveth thon that believe. Here it v/as that Lydia^ heart was opened. And, . . 6. The T'he King held in the Galleries* 9 6. The ficra??k?its of the Ne^v Teftament, bap- tifm and the Lord's fupper, are galleries wherein Zlo?i's king difplays his glory before his people ; the laft of thefe is by v/ay of eminency called the commu?tioi2., not only becaufe therein the people of God have communion one with another, but be- caufe therein ibey have fellowjhip with the Father, raid with his Sofi jtjlis Chrifi. 2dly, As to the fecond thing here ; why are thefe ordinances compared to galleries ? I anfwer, 1. Galleries are magnificent apartments of royal and {lately buildings ; fo there is a divine magnifi- cence in the ordinances of the gofpel, when coun- tenanced with the prefence of the great mafter of afifemblies. 'Tis true, they appear mean and con- temptible in the eyes of a profane world, who are Grangers to the power of godlinefs ; but the ma?! who has his finfes fpirittially exercifed to difcern good and evily fees a divine greatnefs and magnificence in them, fuitable to the flate and royalty of the prince of the kings of the earth: and when the man is ad- mitted to fee the power and glory of God in them, he cannot but join iffue with facoby faying, l^his is none other but the boiife of Gody and gate of heaven. Gen. xxviii. 17. 2. Galleries are lightfome and pleafant apart- ments. O how pleafant and lightfome are ordinan- ces to a gracious foul! Let a child of God be where he will, he reckons it but a dry and thirfcy land where no water is, if he be not admitted to the galleries of ordinances, Pfal. Ixiii. i, 2. See how the fame holy man expreffes his delight in ordinan- ces, Pfal. Ixxxiv. I . How amiable are thy tabernacles^ O Lord of Hojis! I am fure this will be the lan- guage of every foul that has been in the galleries with the king this day. 3. Gal- to The King held in the Galleries, 3. Galleries are places of walk and converfe, as is plain from Ezek. xli. 15. When a king or great man defigns to be familiar with his friend, he will take a turn with him in the galleries ; fo it is in gof- pel ordinances that Chrifl: doth walk and converfe witli his people. Here it is that he gives them au- dience, allows them to be free and familiar with him, draws by the vail, communicates the fecrets of his covenant, and myileries of his kingdom, which are hid from the wife and prudent of the world. 4. Galleries are places of publick feafting and entertainment of friends 5 fo it is in the mount of gofpel-ordinances that the Lord has provided for his people, a feaji of fat things^ ofwi?ies on the lees., of fat things full of inan^ow^ of wines on the lees well re- fined. Here it is that Chrift fays to his people, Bjaty 0 friends, and drink^ yea, drink abundantly , O beloved I Thus I have given you fome account of the galleries of the king. The third thing propofed v/as, to fpeak to the holding of the king in the galleries, wliich is what I had principally in view : and here I will ihew what this holding of Chrift fuppofes and implies, both on the believer's part, and on Chrifl's part. if. What does it fuppofe and imply on the be- liever's part ? 1. It neceffarily fuppofes a meeting with Chrifl in the galleries j for no perfon can hold that which they never had: you that never knew what it was to enjoy communion with Chrifl in his ordinances, this dodtrine is a hidden myflery to you. 2. It fuppofes an high efteem of Chrifl, a love to, and liking of his company. We are at no pains to hold thefe whofe company we care not for , but, when The King held in the Galleries, 1 1 when we are prefling a friend to flay with us, it fays that we value his company. Sirs, there are various opinions about Chrift among the hearers of the Gofpel. The profane world, they look upon him as a fevere and tyrannical mafter, and therefore they luill not have this 7nan to reign over them-, they fay to the Jlhnight)\ depai't from us. Again, carnal, lukewarm profeiTors /t"^ no form ?ior comelinefs in him, ivhy hefictild be defired; and therefore they are rea- dy to Iky with the daughters of ferifalem. What is thy beloved more than another beloved'^ They cannot fee any taking excellency in the king of Zion. But it is otherwife with the believer j the glory and beauty of Chrift darkens all created excellency in his eye j his language is, Whom have I in heavejt but thee? and there is none upon earth that I defre befides thee. He is as the apple-tree among the trees of the fwccd, the ftandard-bearcr among ten thoufand. 3 . On the believer's part, this holding of Chrifl fuppofes a fear of loiing him, or of being deprived of his company. The foul that has met with Chrifl is afraid of a parting. 'Tis true, the believer has no ground to fear the lofs of Chrifl's real and gra- cious prefence, for the union between Chrifl and him is indifTolvablej that promife can never fail, I 'wUl never leave nor for fake thee. But, as for his fen- fible and comfortable prefence, they both may, and frequently do lofe it 3 the child of light many times walks in darknefs. Now, it is the lofs of this prefence of Chrifl that the foul fears, when it is concerned to hold or bind the king in the galle- ries : neither is this a fear of defpondency, but a fear of activity and diligence. 4. It fuppofes a feeming willingnefs in Chrifl to withdraw from his people after their fweetefl enjoy- ments. • Many times Chrifl's carriage, in his dif- penfa- 1-2 The King held In the Galleries, penfations towards his people, feems to have a lan- guage much like that to 'Jacobs when he faid to him, let me go j or like his carriage towards the two difciples going to Emmmis, He made as if he would kaije their company^ and go on in his way. And his carriage feems to have this language, efpecially when he challenges them for the bad entertainment they have formerly given him, when he lets loofe the tempter to buffet them after fignal manifefta- tions, or when he meafures out iliarp troubles and afHid:ions to them ; in all thefe cafes he feems as it were to be turning about the face of his throne from them. 5. It implies a holy folicitude, and earneil: de- fire of foul to have his prefence continued. When Chriil is hiding, there is nothing the believer de- lires more than his return, 0 that I knew were I might find him ! And when they have found him, . there is nothing they delire more than to keep his company, or that he would not be any more to them as a flrangcr or wayfaring man. O fays the foul, when it gets a meeting with the Lord Jefus, A bundle of myrrhe is my well beloved unto me^ he jhall lye all night between my breafts^ Cant. i. 13. As if Ihe had faid, if he will flay with me, I will deny him nothing I can afford, I will entertain him with the higheft evidences of cordial affed:ion. 6. It implies an ardent breathing of foul after more and more nearnefs to Chriff, and further dif- coveries of him. There is not fuch a high difco- ver'y of Chriil attainable in this life, but there is ffill a ftep beyond it. The believer v»^ould always have more of Chriil, Cant. ii. 5. The fpoufe there is brought into the banqueting-houfe, and al- lowed to fea|l and feed liberally upon the redeem- er's love, and to fit down under his difplayed ban- ner; li*he King held hi the Galleries, 1 3 ner ; and yet at that very inftant fhe cries out, Stay me with jiagons^ comfort 7ne ivith apples, for I amjick of love. As if flie had faid, let me lye down a- mong thefe comforts ; let me .roll myfelf perpetu^ ally among the blefled apples' of the tree of life. They who have got fo much of Chrift, as to be tyr'd of his company, they never knew what his prefence was. 7. It implies a firm refolution not to part with his company ; / held him, fays the fpoufe, aftd I would not let him go. Song iii. 4. The like we fee in Jacob, I will not let thee go imtil thou blefs me ; that is, I am refolved, that thou and I fhall not part, coft what it will. 8. It implies a cleaving or adhering to Chrifl with the whole ftrength and vigour of the foul. ^ejiion. How, or wherein does the foul put forth its ftrength in cleaving to Chrifl ? I anfwer, it does it by thefe three efpecially ; 1 . By the lively exercife of faith. Hence faith is called an apprehending of Chrift, and a cleaving to him, as Barnabas exhorts the Chrillians at Afi- tioch to cleave to the Lord with full pur pofe of heart. The poor foul fays to Chrifh in this cafe, as Ruth did to Naomi J Intreat me not to leave thee, or to re- turn from following after thee : for whither thou goefty I will go-, and whither thou lodgejl, I will lodge : thy people fiall be my people, and thy God my God, An in- ftance of this cleaving to Chrifh we have in the Ca- naanitiflo woman ; fhe, as it were, clafps about him, and will by no means let go her hold, notwith- {landing all repulfes. 2. The foul binds or holds Chrift ill the galle- ries by lincere and ardeint love. Love is a very uniting affed:ionj by this, one foul 'cleaves to a- nother. As Shechem\ foul did cleave to Dinah, and 1^ Tie King held in the Galleries, and Jonathan ^ to Daroid-, fo by love the foul cleaves toChrifl, and this is a cord that cannot be ea- fily broken, Cant. viii. 7. Many waters cannot quench lovCy neither can thejioods drown it : if a man woidd give all the fuhjlance of his houfe for love^ it would be utterly defplfed. See for this alfo, Rom. Ym. ^S- Who fiallfeparate us from the love of Chrijl F &c* 3. The foul cleaves to Chrift by fervent and ardent prayer, facob he held the angel of the co- venant, and would not let him go, Hof. xii. 3. 4.. By hisflrength he had power with God -, yea, he had power over the angel, and prevailed-, for he wept and made fuppli cation. The efjeBual fervent prayer of the righteous man has a ftrange prevalence with Chrifl ; it offers a holy kind of violence to him, and fo binds him in the galleries that he cannot de- part. Thus you fee what it implies on the belie- ver's part. idly. What does it imply on Chriff's part ? Ths kifig is held in the galleries. I . It implies amazing grace and condefcendency toward the work of his own hands ; He humbles himfelf even when he beholds things which are in hea- ven ; much more when he bows the heavens, and walks with his people in the galleries of ordinan- ces ; and yet more when he is held by them in the galleries, this is fuch ftrange condefceniion, that Solo??ion the greateft of kings, and the wifefl of men, he wondred at it, and wife men do not won- der at trifles ; Will God (fays he) in very deed dwell with men on earth / '2. It implies Chrift's great delight in the foclety of his people. He loves to be among them ; w^here two or three of them are met in his name, he will be in the mid ft of them : He rejoiced from all eternity in tloe habitable parts of the earth, and hii The King held in the Galleries, 1 5 his deligks ivere with the fins of men, Prov. viii. 31. 3 . It implies, that there are certain cords which have a conftraining Power to flay him in his peo- ples company ; and fure they mufl be ilrong^cords indeed wherewith omnipotency is bound. I men- tion two or three. ( I .) He his bound by the cord of his own faith- fulnefs, which he has laid in pawn in the promife. He has promifed, / will ?tever leave thee, norforjake thee J and he will not deny his word, his covenant he will not break : this was the prevailing argument werewith Mofis detained him in the camp of IJrael, when he was threatning utterly to confume that wicked people, Rxod. xxxii, 13. het me alone, faith the Lord to Mofis, that I may confiiime them. Remember Abraham, Ifaac, and Ifrael thy fiervants, to whom thou fiwearefi by thine ownfielf, and fiat dfi unto them, I will midtiply your fieed as thefiars oj heaven. He binds him with his own covenant, ratified with the folemnity of an oath. (2.) He is bound in the galleries by the cord of his own love. As a compaflionate mother cannot leave her child, when it cleaveth to her and clafps about her ; fo Chrifl's compaflionate heart will not let him leave his people, his love to them furpaffes the love of the mofl compafTionate mother or ten- der-hearted parent ; Can a woman forget her fucking child, that floe flmdd not have compqffion on the fin of her womb ? Tea, they may forget, yet will I not for- get thee. Behold, I have grave?! thee upon the palms of fuy hands, thy walls are continually before me^ Ifa. xlix. 15, 16. (3.) He his bound to them by the bond of mar- riage ; 'Thy maker is thy hujhatid, the Lord of Hojls is his name: he has betrothed them to himfelf in j-ighteoufnefs, judgment, loving-kindnefis and mercy \ and 1 6 The King held in the Galkf^ies. and He rejoiceth over theffi^ as a bridegroom rejoiceih ever bis bride : and becaufe of this he will not, he cannot, leave them. The fourth thing was, the application of the dodirine ; and the firfl nfi is of information. Is it fo that Zions king is fonietimes held in the galle- ries of gofpel-ordinances ? Then, ifty See hence the happinefs and dignity of the faints of God beyond the reft of the world. We reckon that perfon highly honoured, who is admit- ted to the king's prefence-chamber, and to walk with him in his galleries ; this honour have all the faints^ either in a greater or lefier degree. Verily our fellaivjhip is with the Father^ and with his Son yefus Chrifl : and therefore I may infer, that they are the excellent ones of the earthy and more excellent than their neighbour, Everfmce thou waft precious in myfght^ thou haft been honourable. 2dl)\ See hence why the faints put fuch a va- kie and eftimate on gofpel-ordinances. David e- very where declares his efteem of them ; / love the habit atio?i of thy houfe, and the place where thine hon-> our dwells. He woidd rather be a door-keeper in the houfe of God, than dwell in the tents of pi. Why, what is ^Q matter ? The plain matter is this, they are the galleries where Zion^ king doth walk and manifeft his glory unto his fubjects, Fjal. xxvii. 4, One thing have I defired of the Lord, and that will I feek after, that I may dwell in the houfe of the Lord all the days of ?ny life, to behold the beauty of the Lord^ I pafs other ufes, and go on to a Second ufe of this dodrine, and that is by way o^ tryal and examination* My friends^ you have been in the galleries of the king of Zion, but that is not enough j and therefore let me aflc. Have you been in the galleries with the king ? and have you been holding ^ The Kmg held in the Galleries » 1 7 holding the king in the galleries ? There are many poor ignorant creatures, who, if they are allowed to come to a communion-table, think all is right and clear between God and them, like the whore, Prov. vii. 14. Peace-offeri?igs are with 7ne^ this day have I paid my vows. But, O firs, remember per- fons may get into the outer galleries of ordinances, and never get into the inner gallery of communion with the Lord Jefus. For your trial as to this matter, I Ihall only propofe a few queftions to you. ^eji. I. What did you hear In the galleries? What faid the king unto you ? For, as I told you, the galleries of ordinances are the place of audi- ence, where the king of Zion converfes with his people ; and readily, if he hath fpoken with you, you will remember what he faid : for he fpeaks as never man fpake, he has the tongue of the learned^ and his words are as goads and nails fafined in a jure place. The fpoufe, we find, fhe had been in the chamber of prefence, and in the banqueting houfe : She tells that the king fpake with her, and ihe re- members what he faid. Cant. ii. 10. My beloved fpake ^ and faid unto me^ Rife up, my love, my fair one, a7id come away. So then, did the king fpeak with you in the galleries ? did he fpeak a word of convidlion, or a word of comfort, a word of peace, or a word of confolation ? or whatever it be. ^eji. How fhall I know that it was his voice, and not the voice of a ftranger ? Aff. The fneep of Chrift, they have a natural inftindt whereby they know his voice, it has a different found from the voice of a ftranger ; and, if you be the fheep of Chrift, you will know it better than I can tell you it by words. When he fpeaks, he makes the heart to burn ;• and you will b? ready to fay with the difciples, C Did 1 8 The King held in the Galleries. Did not our hearts burn within us^ while he talked with us in the galleries ? His words have kindled a flame of love, that many waters cannot quench ; a flame of zeal for his glory, a flame of holy joy, fo that you will be ready to fay with David, God hath fpoken in his holi7iefs, I will rejoice. When he fpeaks, he makes the foul to fpeak, whofe lips were former- ly clofed J for his voice makes the lips of them that are afleep to fpeak. Ifhehadfaid, Seek ye my face -, your fouls have echoed, T^hy face. Lord, will Ifeek. If he had faid come ; thy foul has anfwered, Beholdy I come unto thee, for thou art the Lord my God. If he has fpoken peace to you this day in the galleries, you will be concerned not to return again unto folly ; you have been made to fay with Fjphraim, What have I a?7y more to do with Idols? ^eft. 2. I 2Sk, What did you fee in the galleries. Many fights are to be feen in the galleries of ordi- nances, and particularly in that of the Lord's fup- per : here the lamb of God is to be feen, which taketh away the fin of the world ; and in a crucified Chrifl:, who is evidently fet forth in that ordinance, all the divine attributes and perfedlions fliine with a great- er lufl:re, than in the large volume of the creation- Here we might fee the feemingly different claims of mercy and juftice, with refped: unto fallen man, fweetly reconciled. The healing overture is, that the furety fliall die in the room of the finner ; and thus jufl:ice fhall be fatisfied, and mercy for ever magnified. Here you might fee the holinefs and equity of God's nature fparkling in flames of wrath againft him who has made fin for you ; the fword awaked, even againfl: the man that is God's fellow,, wounds and bruifes him for your iniquities. There you might fee the power of God fpoiling principa* lities and powers, ihaking the foundatoin of the Devil's ^e King held in the Galleries] 1 9 Devirs kingdom, and laying the foundation of a happy eternity for an eled world, in the death and blood of the eternal Son. In this ordinance you might have feen him writing his love in charadiers of blood } love which has neither brim, bottom nor boundaries* Here he was to be feen, as the amen^ the faithful and true witnefs^ girt with the golden girdle of faithfulnefs, fealing the covenant, and confirming it with many. Now, I fay, Have you feen any thing of this ? are you faying, TFe beheld his glory ^ as the glory of the only begotten of the Father "^ Did any of thefe divine rays of Zion's king break forth upon your foul ? If fo, then I am fure it has had fomething of a transforming efficacy with it J according to what we have, 2 Cor. iii. 18, All ive with open face ^ beholding as in a glafs the glo- ry of the Lord, are changed into the fame image, from glory to glory, even as by thefpirit of the Lord. Jacob's cattle, you know, by the veiy working of fancy in the conception, by beholding the piled rods, brought forth their young fpeckled and fpotted. Now, if fancy could work fuch a refemblance, what muft the eye of faith do, when it beholds the glory of God in the face of Chriil, who is the ex- prefs linage of his perfon f John i. 14. The word was made fleflo, and we beheld his glory, the glory of the only begotten of the Father, full of grace and truth*. And out of his fid?iefs we all received [grace for grace), 'Tis remarkable, that, by beholding his glory, we receive grace for grace : as the wax receives letter for letter from the feal, or as the child receives member for member from the parent ; fo, by be- holding Chrift, we receive grace for grace from him : fo as there is never a grace in Chrifl, when it is feen by faith, but it works fomething of a pa- rallel grace on the foul. So then, try yourfelves C ^ by 20 The Kino; held in the Galleries, by thisj and you may know whether you have beeii indeed In the galleries with the king. ^eji. 3. I aik, V/hat have you tailed in the galleries ? For, as you heard, galleries are for feaft- ing and entertainment of friends. Now, did the king fay to you, or is he yet faying it, Eat^ O friefidsy drhik^ yea, drink ahimdantly, O bebved ? Did he make you to eat of the fatnefs of his houfe, and to drink of the rivers of his pleafures ? If you have tajled that the Lord is gracious, then I am fure you will, like new born babes, defire and thirft after the jincere milk of the word : you will be faying. Stay me with flagons, comfort me with apples, let me have more and more of this delicious fare. If you have been feafted with the king in the galleries, the world, and all the pleafures of it, will be as no- thing in your eye, in comparifon of Chrifl: and the intimations of his love. O, fays David, when his foul was fatisfied as with marrow and fatnefs, Thy loving-kindnefs is better than life, and all the comforts of life ; they are but dung and lofs when laid in the balance with him. If you have been feafting in the galleries, you will be delirous that others may lliare of the feafl you have gotten ; and, with David, be ready to fay, O tafte and fee that God is good. You will proclaim the praifes of his goodnefs, as you have occafion, to them that fear him ; come here, all ye that fear God, and I will declare what he hath done for myfoid. And readily it will be the de- lire of your foul to abide in his prefence, and to dwell, as it were, in the galleries of ordinances. O 'tis good for us to be here ! Let us build taber- nacles here, faid Peter, on the mount of transfigu- ration : that will be the language- of thy foul, PfaL xxvii. 4. One thing have I defircd of the Lord, that mil Ifeek aft cry that I may dwell in the houfe of the Lord Thi King held 171 the Galle?'ies, 2 r Lord all the dnys of my life, to behold the beauty of the Lord, a?idto enquire in his temple. So much for an ufe of trial. Vfe third may be in a fliort word dire(5led to two or three forts of perfons j i . To you who know nothing of this dodlrine, never met with the king in the galleries. 2. To you who have had a com- fortable meeting with him. 3. To thefe who per- haps are complaining, I fought him, but I found him not. ijl. To you who never yet knew what it was to have a meeting with Zioiio king in the galleries of gofpel-ordinances, and perhaps, GallioXikt, you care for none of thefe things j to you I fhall only fay, 1 . Your condition is truly fad and lamentable be- yond expreffion or imagination j you are Aliens to Ifrael's common-wealth, fir angers to the covenant of promife, without God, without Chriji, and without hope in the world : you are in the gall of bittcr72efs, and bond of iniquity, under the curfe of God, and condemnation of the law, and abfolute power of Satan, who rules in the children of difobedience ; you are lying within the fea-mark of God's wrath ; and, if you die in this condition, you will drink the dregs of the cup of his indignation through all eternity. 2. If you have in this cafe adventured to the galleries of a communion-table, you have run a very dreadful riik ; you have adventured to the king's prefence without his warrant, and without the wedding-garment of imputed righteoufnefs, or of inherent holinefs ; and therefore have run the rifk of being bound hand and foot, and caft into utter • darknefs : you have been eating and drinking judg- ment to your own fouls, and are guilty of the body and blood of the Lord. And therefore, C3 3. For 2 2 3^^ King held in the Galleries, 3 . For the Lord's fake, let me befeech you to re- pent of your wickednefs. Flee out of your loft and miferable condition, flee to the horns of the altar: we declare to you, that there is yet hope in Ifrael concerning you. Let the wicked for Jake his way^ and the unrighteous man his thoughts ; and let him turn unto the Lord^ and he will have mercy upon him ; and to our God for he will abundantly pardon^ Ifa. Iv. 7. A fecond fort of perfons are thefe who have this day had a meeting with Zions king in the galle- ries of ordinances. I fhall only offer a word of Exhortation to you, and of advice; I . A word of exhortation. Have you met with the king in the galleries? O then be exhorted to hold him, and bind him in the galleries ; take him with you from the more open and folemn galleries of publick ordinances, unto the more private and fecret galle^ ries of prayer, meditation, conference and tlie like; follow the fpoufe's practice when fhe found him, 3heheldhimy and would not let him go , till jhe brought him into her mother s houfe, and into the chamber of her that conceived her. To engage you to hold him, take thefe motives ; Mot. I . Confider his invaluable worth and ex- cellency. The tongues of angels, fetting afide men, do but falter and ftammer when they fpeak of him. His worth is beft known by the characfter he gives of himfelf in his word : view him abfolutely in himfelf ; He his the oitly begotten of the Father , the mighty God, the prince of peace : view him compa- ratively ; He is fairer than the childeren of men, as the apple-tree among the trees of the wood ; the Ji and- ard-bearer among ten thoufand: view him relatively; He is thy heady thy hujhandy thy friend j thy fa-^ thery thy elder-brother , thy furety, Jhepherd and re-^ deemer ', and, in a word, he is All and in all; and ihould not this make you to hold him ? ;2, Con>^ The King held in the Galleries, 2 3 2. Confider, that thy happinefs, believer, lies in the enjoyment of him. What is it, do ye think, firs, that conflitutcs the happinefs of heaven thro' eternity ? It is Chrift's prefence, a mediator, the king oi Zion^ manifefling his heait-charming beau- ty unto faints and angels thro' eternity. And v/hat is it that raifes the poor foul to theveryfuburbs of glory while in the v^ildernefs ? it is Chriil manifefling himfelf in a fenfible way to the foul, O this, this is it that fills the foul with joy unfpeakable and full of glory I The advantages that do attend his pre- fence with the foul are great and glorious, a cabi- net of counfel attends his prefence: he brings light with him, and no wonder, for he is the fu?i of righteouftiefs : the vail and face of the covering is rent when Chriii: comes, and darknefs is turned into light ; his prefence has a mighty influence up- on the believer's work in the wildernefs ; the be- liever then rides upon the high places of Jacob -, he runs fwiftly like the chariots of Aminadab. His prefence infpires with courage and flrength, it makes the feeble foul as David, and David as the an- gel of God', it gives power to the faint, and increafes Jlrength to them that have no might. The foldier fights with courage when his captain is at hand j the poor believer is not afraid to encounter the king of terrors himfelf, when he is holding Chrifl in the arms of faith, Pfal. xxiii. 4. Tea, thd I walk through the valley of the Jhadow of death, I will fear no evil: for thou art with me, thy rod and thy ftaff ■they comfort me. So let this encourage you to Jiold him. 3. Confider at what a dear rate this privilege was purchafed for thee. Before Chrifl could pay .thy foul a vifit in the galleries, he behoved to fwim a river and ocean of blood, to tread the wine-prefs C 4 of 24 ^^^ King held in the Galleries, of his Father's wrath. Juilice had rolled infupe- rable mountains in- his way, and thefe mountains he muft pafs, and make as a plain, before he could ihew himfelf in the galleries to thy foul. Does not this oblige you to entertain him, and give him wel- come when come ? 4. If you quit your hold of him, and fuffer him to depart, it may coft you very dear before you get another meeting with him. It is true. His limdnefsfiall never depart from thee^ the covenant of his peace JJoall jiever be removed ; his gracious pre- fence can never be loft, but his quickning, com- forting, ftrengthning, and upholding prefence may be loft ', and even this may be of very dreadful ponfequence. As his prefence is a heaven upon earth, fo fometimes a hell upon earth follows his abfence. Job^ through his hiding, is made to go 'mourning 'without the fun \ yea, to fuch a pafs is he brought, through the frowns of God's countenance, that he is made to cry, T^he arrows of the almighty are iviihifi me^ the poifon whereof drijiketh up myfpi- rits : the terrors of God do fet themfelves in aray a- galnft me. And fee what a pafs Hema?i is brought to, under defertion, Pfal: Ixxxviii. 6, 7, 1 5. ^hou haft laid me in the lowcfi pit, in darknefs, in the deeps. Thy wrath Ueth hard upon me, thou haft afliBed me ivith all thy waves. And again. While I fuffer thy terrors, I am diftraMed. Let all thefe confiderations, and many others I might name, quicken your di- ligence in holding the king in the galleries. 2. I come to offer you a few advices, in order to your holding the king in the galleries, and main-* taining his prefence with you. (i.) See that you keep his lodging clean, and beware of every thing that mayprovok-e him to with- draw. This was the practice of the fpoufe after flie had The King held in the Galleries, 25 had obtained a meeting with Chriil, Cd?it. iii. 5. / charge you, 0 ye daughters of Jerufalem, by the roes, and by the hinds of the field, that ye Jlir 7iot up^ nor awake my love, till he pleafe. Particularly, there are two or three evils that you fnould carefully guard againft. Beware of fecurity. If you were paying a vifit to your relation, you would think him tired of your company, if he fliould fall afleep befide you. Has Chrift paid a vilit to thy foul, and wilt thou fall afleep in his very prefence and company ? This is very provoking to the Lord Jefus, Cajit. v. 3. the fpoufe there entertains Chrifl's vifit with floth ; / iM've put off my coat, how pall I put it on ? / have wafied my feet, how Jloall I defile them ; But what comes of it ? Chrift withdrev/, ver. 6. / opened to my beloved, hut ;;zy hclcvedhad withdrawn hirnfelf, and was gone : I fought him, but I coidd not find him ; / called him, but he gave me no anfwer. Beware of turning proud of your attainments : pride of gifts, pride of grace, pride of attainments is what Chrift cannot away with; he gives grace to the humble, but he rejficih the proud, and beholdeth them afar off. Be- ware of worldly-mindednefs, or fuffering your hearts to go out immoderately after the things of tjme ; for this is difpleafmg to the Lord, and intercepts the light of his countenance, Ifa.Wii. ij. For the' iniquity of his covetoufnefs I was wrath, and fmote him 'j I hid me, a?id was wrath. The friendlliip of this world is enmity with God. Beware of un- belief the root of all other evils, and particularly the root and fource of diftance and eftrangement between Chrift and the foul j for an evil heart of unbelief caufes to depart from the living Cod. In a word, keep a ftri^t watch and guard againft every thing that may defile the lodging of Chrift in thy foul. Under the law, God appointed porters to keep 26 The King held in the Galleries, keep watch at the doors of the temple, that no- thing might enter in to defile that houfe, which was the dwelling-place of his name. Thy foul and body is the temple wherein Chrift dwells by his holy fpirit, and therefore guard againft every thing that may defile it, and provoke him to depart > for, if any man defile the temple of God, him Jhall God deftroy ; for the temple of God is holy^ which temple ye are, i Cor. iii. 1 7. 2. If you would hold the king in the galleries, it is necefiary that grace be kept in a lively exercife ; for thefe are the fpikenard and fpices that fend forth a pleafant fmell in his noilrils. Let faith be kept in exercife j let thy eye be continually on him -, he is exceedingly taken with the looks of faith, Cant, iv. 9. THoou hafi ravijhed my heart, my fifier, my fpoufe ; thou haft ravijhed my heart with one of thine eyes, with one chain of thy neck. Keep the fire of love burning upon the altar of thy heart -, for Chrifl loves to dwell in a warm heart, i John. iv. 16. He that dwelleth in love, dwelleth in God, and God in him. Maintain a holy and evangelical tendernefs and melting of heart for fin j for the Lord is nigh unto them that are of a broken heart, andfavethfuch as be cf a contrite fpirit. And let hope be kept up in oppofition to a finking defpondency. Chrifi: does not love to fee his friends drooping in his company ; no, no ; lie takes pleafure in them that fear him, and in thofe that hope in his mercy. 3. If you would have Chrifi: fi:aying with you in the galleries, you mufi: put much work in his hand ; for Chrifi; does not love to fiay where he gets not employment. Haft thou any ftrong cor- ruption to be fubdued ? Tell him of it ; for this is one part of his work, to fubdue the iniquities of his people. Haft thou no fin to be pardoned, the guilt The King held in the Galleries, 2 7 guilt whereof has many time flared thee in the face ? Tell him of it; for his name is JESUS, be- caufe hefaves his people from their Jins, Haft thou no want to be fupplied ? Tell him of it ; for there is all fulnefs in him, fulnefs of merit and fpirit, ful- nefs of grace and truth. He has a liberal heart, and he devifes liberal things. Haft thou no doubts or difficulties to be refolved ? Tell him your doubts 3 for he is an interpreter among a thoufand. Employ him, not only for yourfelves, but for o- thers; employ him for your miother-church ; intreat him to come unto your mother s houfe^ and to the chambers of her that conceived you ; That he would break thefe heavy Yokes that are wreathed about her neck at this day ; That he may build up the walls of his ferufalem^ make her a peaceable ha- bitation, and the praife of the whole earth ; That he may take the foxes, the little foxes, that fpoii the vines, I mean fuch teachers and preachers as are troubling the peace of the church, and ob- ftrudting the progrefs of the gofpel with their new- fangl'd opinions. But I muft not infift. 3 . A third fort of perfons I propofed to fpeak to, were thefe who are perhaps complaining, that they have been attending in the galleries of ordi- nances, and particularly at a communion-table ; yet they cannot fay, dare not fay, that they were privileged to fee the king's face. Alas ! may fome poor foul be faying, I thought to have got a meet- ing with Zion'^ king, but hitherto I have mift my errand : T^he comforter that JJjould relieve my foul is far from me-, and /, whither Jhall Igo^ Anf. I ftiall only fuggeft a word of encouragement and advice unto fuch of the Lord's people as may be in this cafe. ( I.) Then, do not think thy cafe unprecedented. Poor foulj what thinkeft thou of David, Afaph^ Heman^ 28 l^he King held in the Galleries, Henian, yea, of Chrift himfelf ? ( 2 . ) Altho' Ziofis king may hide himfelf for a little, yet he will not always hide, kft the fpi-rit fiould fail before him., Pfal. XXX. 4, 5. S>ing unto the Lord^ (O ye faints of his) and gi"ce thanks at the remembrance of his hoU?2efs, For his anger endureth but for a moment ; in his fa- vour is life : ^weeping may endure for a nighty but joy Cometh in the mcrning. Ifa. liv. 7, 8. For a fmall moment ha've I forfaken thee., but isoith great fnercies 'will I gather thee. In a little ivrath I hid my face from thee for a moment 5 hut with e'uerlajiing kindnefs Iivill have tnercy on thee, faith the Lord thy redeemer. (3.) Perhaps the king has been in the galleries with thy foul, when yet thou waft not aware that it was he. He w^as with facob at Bethel, and he wift it not ; He was with the difciples going to E?nfnaus^ and yet they miftook him. ^fl- How fhall I know whether the king has been in the galleries with my foul ? For anfwer, 1 . Art thou mourning and forrowing over thy apprehended lofs ? Does it grieve thee at thy very heart to think that thou fliouldft be at yeriifalem^ and not fee the king's face j at the king's table, and not have the king's company ? If this be real mat- ter of exercife to thee, thou doft not want his gra- cious prefence, tho' thou art not aware 3 for he is ever nigh mito them that are of a broken heart. Chrift is at Mary?, hand when flie is drov/n'd in tears for the want of his company, and faying, "Ihey have taken away my Lord^ and I know not where they have laid him. 2. Haft thou got a further difcovery of thine own emptinefs, poverty and nakednefs ; and is thy foul abafed and laid in the duft on this account ? This fays Chrift has been prefent -, for he comes in a work of humiliation, as well as in a w^ork of confolation* The King held in the Galleries. 29 confolation. Perhaps the devil is .condemning, the law is condemning, confcience is condemning thee, and thou art condemning thyfelf as faft as any : be not difcouraged, Chrifl is not far away, Pfal. cix. 31. Hejiands at the right-hand of the poor ^ to fave him from thofe that condemn his foul. 3. Art thou juftifying the Lord, and laying the blame of thy puni/hment upon thyfelf, as Davidy Pfal. xxii. I, 2, 3. My Gody my God, why haji then forfaken me .^ Why art thou Jo jar from the words of my roaring F 0 my God, I cry to thee in the day-titne^ hut thou hearef not j and in the night-feafon, and am notfde?it. But thou art holy, O thou that inhabiteft the praifes of Ifrael. 4. Is thy hunger and thirft after Chrifl incr^afed by thy apprehended want of his gracious prefence ? This fays that he has been really prefent, for his bleffing is upon thee, Mat. v. 6. Blejfed are they that hunger and thirji after righteoifnefs. And know for thy comfort, that he fatisfcth the lo?igi?tg foul, and filleth the hungry foid with good things. 5. Art thou refolved to wait on him and keep his way, although he hide his face and withdraw his fenfible prefence ? Chrifl has not been altoge- ther a ilranger ; no. He is good to them that wait 071 him, and to the foul that feeks him, and is really ;z/]g-i6 to all that call 07i him in truth. zdly, A word of advice, and only in fo many words. 1 . Give not way to defpondency ; argue againfl it, ^s David, Pfal. xlii. 5. Why art thou c aft down, O my foul? and why art thou difqideted in fne ? Hope thou in God, for I Jkall yet praife him for the help of his countenance. 2. See that you juflify God, and beware of charg- ing him fooliflily. See what was Va'vid's prad:ice, and ^30 The King held in the Galleries, and herein he was a type of Chrift himfelf, Ffah xxii. he is under hidings, v. i . My God, my God, why haft thouforfaken me ? &c. What follows ? v. 3. But thou art holy, O thou that inhabit eft thepraifes of Ifrael. 3 . Trufl in a hiding God,- as Job did, T^hough he Jlay me, yet will I truft in him. Job. xiii. 1 5. This the Lord calls his people to, under darknefs, Jja. 1. 10. Who is among you that feareth the Lord, and obeyeth the voice of his fervant, that walketh in darknefs, and hath no lights Let him truft in the name of the Lord, andftay upon his God. 4. Wait on him in the galleries of ordinances, hang about the pofts of his door ; and, when you do not find him in publick, feek him in private, and in the retired galleries of fecret prayer, medi- tation and conference : and go a little further, like the fpoufe, above and beyond all duties and ordi- nances, to himfelf; He is good to them that wait on him, and to the foul that feeks him: they that wait on the Lordjhall renew their firength : they Jhall mount up with wings as eagles ; they JJ?all run and not be wearv, and they fhall walk and 7iot faint . The fpoufe did fo, and at length {he found him whom her foul loved. Cant. iii. 4. It was but a little that I pafj'edfrom them, but I found him whom my foul loveth-, I held him, and would ?wt let him go. The Lord blefs his word. T'Ae ^ T'he Believer Exalted in imputed Righteoufnefs j BEING A SERMON preached at the celebration of the Lord's Supper, at Largo^ Sabbath-lsAommg^ June 4, 1 72 1. By Mr. Ebenezer Erskine. Surely jhall one fa)\ in the Lord have I righteoufnefs and Jirength : even to him fhall men ccme^ and all that are incenfed againfi him fhall he afoamcd. In the Lord fhall all the feed of Ifrael hejuftified, and Jhall glory. Ifa. xlv. 24, 25. ^M I I ■—»— I ■■■■■! I IMIMl I . ■■■ II I ■ ■< » ■■ ■ .1 ■■ . .,, wi» PSAL. IXXXIX. 16. In thy 72ame fnall they rejoice all the day : and in thy righteoufnefs fhall they be ex- alted, TH E pfalmlft, in the beginning of this pfalm, having run out at great length in the praife and commendation of the God of Ifrael^ he comes, from the 15th verfe of the pfalm, to declare • The fuljeSl of the follonxiing difcourfe is high, noble and excellent'. But my defign at that time, being only to -preface a little before the Ailion- fermon, by that emitient and 'worthy fervant of Chriji, Mr. William Moncrief i / tQok care to abridge my thomhtf upon it at much as pojjtble. '^' Jhai'g «2 TJdb Believer Exalted declare the happlnefs of his Jfrael^ or of true be- lievers, of whom Jjrael according to the flefh were a type. Now God's Ifrad 2iVt a happy people, upon feveral accounts. Firjly becaufe they are privileged to know the joyful found J in the beginning of the 1 5 th verfe : the gofpel has a joyful found, a found of peace, a found of life, a found of liberty and fal- vation. You are all privileged to hear this found, with your bodily ears j but the great queftion is, if you do know it, underftand it, and give faith's entertainment to it. Alas, Ifaiah'^ lamentation may but too juftly be continued, with refped: to the greatefl: part of the hearers of the gofpel. Who hath believed our report f 2dl)\ God's Jfrael are a happy people, becaufe they walk in the light of his countenance^ in the clofe of the 1 5th verfe : they are privileged with the fpecial intimations of his love, which puts more gladnefs in their hearts, than when corn, wine, and oil doth abound. 3^/y, Whatever difcouragement they may meet with from the world, yet ftill they have ground of re- / ha've Jince handled the fame text, in my ordinary courfe at large: hut the difcourfe halving been quarrelled, as 'was hinted in the preface to that on Rev. iii. 4. I judged it ft to fend it abroad, in the :as of this mind, Rom. i. 16, 17. I am not afliamed of the gofpel of Chrill, for it is the power of God to falvation to every one that bclieveth. And if any afk. Whence cojnes the gofpel to haaie fuch pon.ver to fal'vation? He immediately anfJirength^ tied uoith ftrength in his foul. Would you have foul- flrength for the work ye have in view : then cry un^. to him, who is \hs,frength of Ifrael, for it: for, he gives power to the faint, and encreafethfrength to them that have no might. thirdly. He refolves to praife God for the calling of the Gentiles, which he forefaw by the fpirit of prophecy, ver. 4, 5. The profperity and enlarge- ment of the kingdom of Chrill, is what fills die believer's mouth with hallelujahs of praife, Fourthly, He refolves to blefs God for his difFe-? irent ways of dealing with the humble and the proud; the peculiar favourite of Heaven, 5 5 proud: for his grace to the one, and his contempt and rejedion of the other, in the words which I have read, though the Lord be h?ghy yet hath he a refpeB to the lowly : kit the proud he knoweth afar off, 'Tis the iirft part of the verfe I deiign to infift upon. Where we may notice, Firjl, the character of the gracious foul, he is a lowly perfon, one that is emptied, and ahafed in his own eyes : he fees no- thing in himfelf, either to recommend him to God or man ; on which account he is fometimes called poor infpirity Matt. v. 3 . "he has got fomething of the mind and fpirit of Jefus in him, and fo has learned of him who is meek and lowly. Matt. 11. 29. 2. We have here, God's tranfcendent greatnefs ; he is the high Lord or Jehovah : he is the high and lofty one, who inhabits eternity, and who dwells in the high and holy place, to which no man can approach. Who can think or fpeak of his highnefs in a fuit- able manner ? It dazzles the eyes of linful mortal worms, to behold the place where his honour dwells, O how infinite is the diftance between him and us ! T^here are none of the fins of the mighty that can be com- pared unto him -, yea, the inhabitants of the earth are before him but as the drop in the bucket, and the fmall diijl in the balance. He is not only high above men, but above angels : cherubims and feraphims are his minifiriiig fpirits. He is high above the heavens j for the heaven, yea, the heaven of heavens cannot con- tain him : and he htanbles himfelf when he beholds things that are in heaven, O lirs, ftudy to entertain high and admiring thoughts and apprehenfions of the glorious majefty of God. For honour and ma- jejly are before his face, Jirength and beauty are in his tabernacle, T^dly, You have the amazing grace of this /'^^^ Cod, Though the diflance between him and us be E 4 infinite. 56 7^^ Humble Soul infinite, yet he hath a regard to the lowly. The ^pojftle Feter exprelTeth this by giving grace to the humble y I Pet. v. 5. God \^ good to all \ he diftrj- butes the effedls of his common bounty, to the good and bad, to the jufl and unjuft ; but he referves his fpecial grace and favour for the meek and lowly foul. What further is needful for explication, will occur in the fequel of the difcourfe, Obferve, That the lowly and humble foul , is the pe^ culiar favourite of the high God. Though God be hi^h, yet hatli he refpe<5t unto the lowly. This truth is fo evidently founded on the text, ihat I fliall not confume time in adducing other texts of fcripture to confirm it : many that I might name will fall in, in the profeciition of the dottrine j which I fhall attempt, through grace, in the foU lovvang method, Firfly I fhall give fbme account of this lowlinefs and humility, and ihew wherein it confifts. 2dlyy Prove, that the humble and lowly foul is the pecu-r Jiar favourite of heaven. 3^/)', Why God has fuch refpedt to the lowly, /[.thly^ Lay before you fome marks or characters of the lowly and humble foul, Sthly^ Offer fome motives prefTing you to feek after it, 6thlyy Offer a few directions or advices, how it may be attained. Th<^firfi thing propofed, is, to give fome account of this lowlinefs and humility, that ye may know wherein it confifls. Now, lowlinefs being a rela-. tive grace, we muft confider it in a threefold view ; either, i , As it has a refped: unto ourfelves 5 or, 2. As it has a refped: unto others 3 or, 3. As it ha^ fL refpeCl unto God. the peculiar favourite of Heaveri, 57 i/?, I fay, it may be confidered with refpeft to ourfeives. And fo it implies, I . Low and under-rating thoughts of ourfeives : the humble foul has low thoughts of his own per- fon J as David, I a?7i a njconn, and no man. I am lefs than the leajl of thy ?ne?~cies, fays Jacob, He haa low thoughts of his pedigree: he is not like the princes of Zoan, that valued themfelves on this, that they were the offspring cf aritient kings. Some folk think there are none like them, becaufe they are of fuch a clan, and fuch a family, tliey have fuch lords and great perfons for their relations. But the humble foul he makes little account of all thefe : What am I? fays David , or what is my father s hoiife'? that thou haji brought me hitherto. He confidered himfelf as the degenerate plant of a ftrange vine j as a rotten branch of the corrupted and fallen fami- ly of Adam : he views the rock whence he was hewn, and the hole of the pit whence he was digged, faying, as in Pfal. li. 5. 1 was conceived infn, and brought forth in iniquity. Again, the man has low thoughts of his own abilities for any work or fervice he is called to in his generation. O fays the lowly foul, I fee I ani nothing, I can do nothing; I cannot of myfelf think a good thought. I am not fufficient of myfelf to think any thing as of myfelf, fays Faid. I cannot read, hear, pray, communicate, meditate, or examine myfelf: I fee fuch fm and imperfedtion attending every duty I fet about, as may juftly provoke a holy God to cafl it back like dung upon rny face : I am fure my goodnefs ex^ tendeth not unto him, I fee I cannot fubdue one corruption, or relift the leaft temptation, when left to myfelf; I fall before it, and mufi: needs be carried down the ftream like a dead fifh, unlefs the J^ord's grace be fufficient for me. Again, the man. has S8 Tide Htwthle Soul has low thoughts of his attainments, whether moral or evangelical. O fays Agiir, I ajn more brutijh than any man, I have not the underfianding of a man, I have not learned wifdom, nor have 1 knowledge of the holy. And Paid, the great apollle of the Gentiles, he did not reckon that he had attained, or tloat he was already perfedj but he forgets thofe things which were behind, reaching forth unto things that were before, Fhil. iii. 12, 13. 2. This lowlinefs, and humility with refped to ourfelves, has in it a felf-abhorrence, which is yet a degree beyond the former : the man fees fo much iin and guilt, fo much emptinefs, poverty and vile- nefs about himfelf, that, with holy fob, he cries out. Behold, I am vile-, ivhat Jloall I anfwer thee '^ I abhor myfclf, and repent in diiji and ajl:es. Agreeable unto which is that, Ezek. xxxvi. 3 i . Tejhall re- member your own evil ivays, and your doings that 'were not good, and lofhe yourfelves in your own fight for your iniquity, and for your abominations. 3 . It has in it a finglenefs of heart in the dif- charge of duty, without vain-glory, or pharifai- ^cal oflentation : it argues a proud hypocrital fpirit, to pray, or gives alms, or do any duty, to be ittn ^^^ of men, that we may procure a name to ourfelves, <^Hf or the approbation of others. I am afraid, there are many that attend fcrmons, and facramental occafions, with a defign to maintain their credit and reputation amongfl their neighbours : verily, fuch have their reward, but a forry one it is, when they have got it : the day comes, when this fig-leaf co- vering fliall be torn, and your nakednefs, emptinefs and hypocrify expofed before men and angels. The humble and lowly chrillian will make confcience of duty, although none in the world fliould fee him 3 yea, the more retir'd he is, he loves it the better : " , 9. " And fo much for the firft general head,. \ namely, the nature of this lowlinefs. The n n the pectdiar favourite of Heaven. 63 The fecond thing propofed, was, to fhew that the lowly and humble foul is the peculiar favou- rite of heaven. This will be abundantly evident, if we confider, ly?, That when the Son of God was here in our nature, he had lliewed a particular regard unto fuch : ye have a clear inftance of this in the cen- turion, Matt. viii. 8. the centurion there addrefles Chriil in behalf of his fervant who was grievoufly tormented of the palfy ; Chrift, in the 7 th verfe, promifes to come to his houfe and heal him : well, fee the lowlinefs of the man's fpirit, verfe 8. Zor//, fays he, / a7n not ivorthy that thou ftjould coine under my roof. And what a large commendation Chriil gives to the man, you fee in verfe 10. / ha'ue not found fo great faiths no ftot in Ifrael. And verfe 13. He grants him all that he afked. Go thy way ; as thou haji belie'ved^ fo be it done unto thee. The fame we fee in the Syrophenician woman. Matt. xv. 27. the lowlinefs and humility of her fpiiit, made her to fit with all the repulfes flie met with j when Chriil calls her a dog, flie takes with it, faying, T'ruth^ Lord, I am a dog, and iliall be content if I may but have a crumb, the dog's portion : and what o^lows on this ? O woman ^ great is thy faith ; be it unto thee even as thou wilt. Thus, I fay, Chriil, in he days of his fleili, difcovered the greateil regard unto the humble ; and he is the fame> now in a ftate of exaltation, that he was in a ilate of humi- liation. 2dly, When God gives the grace of humility, 'tis a iign that he intends more grace for that foul, I Fet. v. 5. He giveth grace unto the humble. Ye know, men ufe to lay up their richeil wines m their loweil cellars j fo God he lays up the richeil treafures of his grace in the heart of the humble and 64 !7Z(? Humble Soul and lowly ; and hence it comes that the humble chriftian is ordinarily the moil thriving and grow- ing chriftian : the humble valleys laugh with fat- nefs, when the high mountains are barren ; fo the humble chriftian is made fat, with the influences of heaven, when lofty towering profelTors are like the mountains of Gilboa, withered and dry, be- caufe the dew and rain of the graces and influences of the fpirit are fufpended from them. 3^/v, Honour, exaltation, and preferment Is In- tended for the humble foul. Before honour is humi- lity y fays Solomon. PJhl. cxiii. J, ^. " He raifeth " up the poor out of the duft, and lifteth up the " needy out of the dunghill, that he may fet him " with princes, even with the princes of his people." They fhall be as it were his miniflers of flate, that fhall attend his throne, and have place among them that fland by. /i^thly, God's eyes are upon the humble. Indeed, the eye of his omnifcience beholds all the children of men, but his countenance beholds the humble and upright foul, Ija> Ixvi. 1,2. " Thus faith the " Lord, the heaven is my throne, and the earth is " my footftool : where is the houfe that ye build " unto me ? and where is the place of my reft ? " For all thofe things hath mine hand made, and^ " all thefe things have been, faith the Lord : bdP^ " to this man will I look, even to him that is poor, " and of a contrite fpirit, and trembleth at my " word." The humble foul is the objed: of his peculiar love and care. His eyes run to and fro thrd the whole earthy tojljtw himfelf ftrcng on their behalfo ^thly^ Not only God's eye, but his ear is toward the lowly foul, Pjal. x. 17. Lord, thou haft heard the dcfire of the humble^ thou wilt prepare their hearty thou wilt caufe thine ear to hear. Would you have preparation the peculiar favourite of Heaven, 65 preparation for a communion-table ? Would ye be brought unto God's feat, and have a hearing there ? Then come with lowlinefs and humility of Soul. bthly^ The great Jehovah, the infinite God, he dwells in and with the humble, IJa, xxxvii. 15. " Thus faith the high and lofty One, that inhabit- " eth eternity, whofe name is holy, I dwell in the " high and holy place j with him alfo that is of a " contrite and humble fpirit, to revive the fpirit " of the humble, and to revive the heart of the " contrite ones." God has a twofold palace, where he dwells 5 the one is in heaven, the other is in the heart of the humble chriftian : he fays of the humble foul, as he faid of Z/o;?, 'This is my rcji, here will I dwell, for I have defired it. And for what end will he dwell in the heart of the humble ? 'Tis to re- vive and comfort them : the new wine of the con- folations of God, which are not fmall, fhall be poured into the heart of the lowly foul. He will comfort them that mourn in Zion, he will give them the oil of joy for mourning, and the garments of praife for heavinefs of fpirit. ythly. As God dwells with the humble, fo the humble fhall dwell with God in Glory for ever, ^Matt. V. 3. Blejfed are the poor in fpirit (which is the ^feme with the lowly fpirit) for theirs is the kingdom ^r heaven. They /hall fit not only at his by-table here below, but be admitted to fit down at the high table of glory, and to eat and drink with Abraham ^ Ifaacy and Jacob ; yea, with the King of Glory him- felf. 'Tis the humble that furround the throne above, as you fee. Rev. iv, they take their crowns off their heads, and cafl them down before the lamb, faying. Thou art worthy, O Lord, to receive glo?y, honour, and power. Thus you fee that the F humble 66 Tloe Humhk Soul humble foul is the peculiar favourite of the high God. The Third thing in the method was, To enquire. Why God has fuch a refped: unto the lo^vly ? A?i- Jwer, Firit, God has fuch a refpe6t unto the lowly, not as if this frame of foul were meritorious of any good at his hand, but becaufe this is a difpofition that beft ferves God's great defign of lifting up and glorifying his free-grace. What think you, firs, was God's defign in eledion, in redemption, in the whole of a gofpel-difpenfation, and in all the ordi- nances thereof? His grand defign in all was, to rear up a glorious high throne, from which he might difplay the riches of his free and fovereign grace ; this is that which he will have magnified through eternity above all his other name : Now, this lowlinefs and humility of fpirit fuits befi; unto God's defign of exalting of the freedom of his grace. 'Tis not the legalift, or proud pharifee, but the poor humble publican, who is fmiting on his breafi:, and crying, God be inerciful to me aji?mer, that fubmits to the revelation of grace. And, truly, I never think a man truly humbled, till he be brought fo far off this law-bottom, on which he ftands by na-«- ture, as to lie down like a worm at the feet of fo-^ vereign grace, heartily content to be indebted t«p free-grace, for life, righteoufnefs, pardon, and fal- vation. 2dl)\ God has fuch refpeift unto the humble foul, becaufe it is a fruit of his own fpirit inhabiting the foul, and an evidence of the foul's union with the Lord Jefus Chrifi:, in whome alone we are accepted. 3^^, This is a difpofition that makes the foul hke Chrift J and the liker that a perfon be to Chrift, God loves him the better : We are told that Chrift was meek and lowly ; he did not cry, nor lift up, nor the peculiar favotaite of Heaven. 6f nor caufe his voice to be heard in the ftreets ; tho* he was the brightnefs of his Father's Glory, yet he was content to appear in the fojyn of a fewant ^ tho' he was rich^ yet he was content to become pQ07\ that through his poverty we might be made rich. Now, the humble foul, being the image of Chrifl, who is the exprefs image of his Father^ God cannot but have a regard unto him. The Fourth thing in the method was, To lay be- fore you fome marks, by which you might try^ whether ye be among the humble and lowly, to whom God has fuch a regard. You have efpecially need to try this now, when you are to make a fo- lemn approach unto God at his table. Let a man examine himjelf^ and Jo let him eat. If you want this lowly frame of fpirit, you cannot be welcome guefls unto the fupper of the great King. Now, for your trial, I fhall fuggefl thefe things following. ly?, The lowly foul is one that is many times alliamed to look up to heaven, under a fenfe of his own vilenefs and unWorthinefs j as we fee in the poor publican J and in D^sw^, Pfal. xL 12* In-^ numerable evils compafs me about ^ mine iniquities have %iken hold on me^ that I am not able to look up ^ the^ are more than the hairs of my heady therefore my heart faileth me. Indeed, when by faith he looks to his furety, and his everlafting righteoufnefs, his medi« ation and interceffion, he has boldnefs to enter into the holy of holies, and can come vvrith boldnefs to the throne of grace ; I fay, when he looks to Chrift, he is not alhamed, 'Pfal. xxxiv. 5. But w^hen he looks to himfelf, as he is in himfelf, he is eveil afliamed and confounded before the Lord, and ready to cry out with the prophet, Ifai vi. 5»\ Woe IS me for I am imdone^ becaufe I afn a man of unclean lips ; howjhall Ifpeak unto the king^ the Lord F a 'f 68 T^he Humble Soul ofhojls "^ or. How (hall I appear before him ? 2rt7v, He is one that is many times put to wonder that God has not deftroyed him : he wonders that God has kept him out of hell fo long, or that he has not letloofe his hand, and made an utter end of him ^ and therefore he is much in adoring mercy and long-fuffering patience, with the church, La7n. iii. 22. 'Tis of the Lord's mercy that we are not conjiimed, and becauje his compajftons fail not. "^dly^ He is one that is moft abafed under the receipt of the greatefl mercies and fweeteil manifeflations : we fee this in the inftance of David, when God promifed to build him a fure houfe, and gave him a promife of the Mefliah to fpring of his loins, the man he is not lifted up, but on the contrary is filled with wonder, that God fliould floop fo far toward the like of him, Wljat am /, fays he, that lam brought hitherto ^ The nearer that the humble foul is admitted unto God, the higher that he is lifted up unto the mount of enjoyments, he falls lower and lower in his own efteem. Abraham, when admitted to plead with God on the behalf of »Sc?^(?;;;, Gen. xviii. How does he fink unto nothing in his own eyes ? Behold, ?jcw '/, ivho ajn dufl and ajhes, have taken upon me to [peak unto the Lord, ^thly. He is one that renounces the. law as a covenant, and difclaims all pretenfions tn righteoufnefs from that quarter. / through the law am dead to the law, that I might live unto God, O fays the man, when he looks upon the law of God in its fpirituality and extent, What can I expert from that quarter but wrath and ruin? Yea, I am condemned already by the law ; and if God mark iniquity according to the tenor of it, I am undone forever, Pfal.xxx. 3. If thou. Lord, 7nark iniqui- ty, O Lord, who Jl:all Jia?id ? So then, try your- felves by. this. Has a difcovery of the la\y of God, -^L in r the peculiar favourite of ' Heaven. 69 in its fpiritiiality, made you to own and acknow- ledge, that all your own righteoufnefs is but as filthy rags, dung and lofs ? 5/'/'/)', He is one that has high railed and admiring thoughts of Chrill:, and of his everlafling righteoufnefs. As for the perfon of Chrifl, O the humble foul admires that : the lower that he falls in his own efleem, the higher doth Chrift rife in his efteem, Ffal. Ixxiii. David there is laid fo low in his own eyes, that he cries, 'u. 22. SofGoliJJo njDas I mid ignorant ^ I was as a beaji before thee : well, while it is thus with him, what are his thoughts of Chriil ? See it, z\ 25. Whom have I in heaven but thee ^ And there is none in all the earth that I defire befide thee. My JieJJj and my heart faileth, but God is the Jlrength of my hearty and my portion for ever. And as for the righteoufnefs of Chrift, O how does his foul admire that, and clafp about it ! O fays he, I have no works, no righteoufnefs of mine own, to commend me to God, or wherewith to ftand before him : But he is the Lord my righte- oufnefs ; and I will go in his flrength, making mention of his righteoufnefs, even of his only. I might give you feveral other marks of this lowlinefs "of foul. I fhall only name thefe two or three fur- ther, as, I. He is one that looks on fin as his ^reateft burden, faying, with David, Mi?7e iniqiii^ ties have gene over my bead, as a burden too heavy for me to bear. And particularly indwelling corruption, the fountain of fin 5 O how does he mourn and groan under that, faying, with Faul, Rom. vii. Wretched man that lam, who will deliver me from the body of this death'^ 2. He is one that values himfelf leaft, when others value him moft : Q fays he, others fee only my outfide 5 but if they faw the fwarms of abominations, that I fee and feel in my own heart, I would be a terror unto them. When F 3 th9 *^0 ^oe Humble Soul the multitude is crying Hofannah to the fon of T)a^ n)id^ he is riding meek and lowly upon an afs, and upon a colt the foal of an afs, 3 , He is one that is not puffed up with the falls of others, like fome, I Cor. V. 2. but rather the falls of others contribute to humble and empty him the more of himfelf. He feeSj from the out-breakings of others, what is in his own heart, and how much he is obliged unto God for retraining grace ; for, if the bridle were but laid on my neck, will the humble foul fay, I would be foon carried unto the fame excefs of riot with others, 4, The humble foul is one that is thankful for little j he will not defpife the day of fmall things : like the woman of Canaan^ he is con-^ tent with the crum.bs that fall from the childrens table, The humble foul is content with a bare word fi'omx the Lord. O fays David ^ God hath/pc-. fien in his hclijicfs, I 'will rejoice. He thinks much of a fingle word from the Lord's mouth, and waits; for it, as the fervants of Benhaddad, that catched at every word that dropp'd from the mouth of the king pf IfraeL 5. The humble foul is content and de- iirous to know what is God's will, that he may do it : Paul is no fooner humbled, but he cries. Lord, what wilt thou have me to do ? Give grace to obeyj^ ^nd com.mand what thou wilt. * - The Fifth thing in the method was. To offer fome motives to prefs and reconirnend this lowlinefg and humility of fpirit, My Firji motive fhall be drawn from the excel-? Jency of the grace of humility ; and its excellency, pfpecially, appears in two things, i. It affimilates the foul to Chrift. Men are inclined to imitate the exarnple of the great ones of the earth ^ but here is the moft noble pattern that ever was, even an incar- pate Deity, faying, Learn of me, fpr I am meek and loivly^ the peculiar favourite of Heaven, 7 1 Icrdoly. 2. 'Tis the diftlngulfliing character of a chriflian ; the people of God are ordinarily called the humble and meek of the earth. A proud chrifti- an is a contradidlion ; for pride is juft antipodes to true religion. O what a difference did it put be- tween the pharifee and the publican ! The proud pharifee he brags God, as it were, with his good works J God, I thank thee, I am not as other men, or yet as this publican ; I fail twice a week, I pay tithes of all that I pofTefs : but the poor publican ftands afar off, as if the majefty of heaven were about to ftrike him dead j and yet the publican goes home to his houfe juffified, while the other is rejed:ed. ^Q)(\N& Second. Confider howreafonable this lowli- nefs and humility of foul is. Whatever way we view ourfelves, we fhallfind it highly reafonable. It is high- ly reafonable, whether we look to ourfelves in particu- lar, or the evils of the land and day wherein we live. Firfi^ I fay, take a view of thyfelf, man, woman, and thou ihalt find ground of humiliation. For, I . Thou art a creature fprung of earth, whofe foun- dation is in the duff, and cannot pretend to a higher extradl than the very earth under thy feet. Hence is the exhortation of the prophet 'Jeretniah^ O earth, earth, earth, hear the word of the Lord. Earth in thy original, earth as to the fupports of nature, and fhall return unto the earth in the end. 2. Thou art not only a creature, but a frail creature, whofe breath is in thy noflrils : Thou ftandeft continually upon the brink of an endlefs eternity ; and as there have but a few years paffed over our heads lince we arofe cut of the duff, fo, ere it be long, death will fweep us off the ffage, and then all our beauty, itrength, ilature, and other bodily excellencies, will be covered with rottennefs, Ifa. xl. 6, 7, 8. there you fee 'tis the cry both of heaven and earth, that all F 4 fiejl. >^2 Tloe Humhk Soul Jicfi is grafs. Solomoji, giving a defcriptlon of the life of man, he fums it all up in two fliort words, 'There is a tijne to be born, and a time to die. He leaps over the intermediate diflance between man's birth and his burial, as a thing that was not worthy of his notice. He is born, and then he dies. The mo- ment of time between the womb and the tomb is fo fhort, might he fay, that it does not deferve to be named. 3. Thou art not only a frail, but a finful creature, wholly over-run with that lothfome lepro- iy from the crown of the head to the fole of the foot. O firs, what reafon have we to be humble ! who have defaced the image of God, caft dirt on all the divine attributes, trampled his law and authority un- der our feet : the fniner has fwallowed a cup of deadly poifon, w^hich will infallibly deftroy him, if infinite mercy and free grace prevent not. What ground has he then to be proud ? O fays the prodi- gal, I have finned againft heaven, and therefore am no more worthy to be called thy fon, or to have room of a hired fervant in the family. 4. Thou art not only a finful creature, but an impotent creature, that can do nothing in order to thy own help and relief. If God had not laid help upon one that is mighty, we had been all of us this day finking under the fiery mountains of eternal vengeance and wrath. Such an impotent creature is finful i?ian, that as to natural things, he cannot vcviks. one hair of his head white or black : or add one cubit to hisjlature. And fo helplefs is he, as to fpiritual and eternal concerns, that he can no more change the wicked habits of his heart, or the wicked ways of his life, than the Ethi^ opian can change his colour, cr the leopard his fpots, 7. Thou art a variable, changeable, and unconflant creature ; liable to many alterations, both as to thy outv/ard lot, and thy inward frame. The man that is the peculiar favourite of Heaven, 7 3 is in greateft efteem to day, may have his reputa- tion ruined by theinvcnomed tongue of calumny to morrow. In a word, thy health may foon be chan- ged into iicknefs, thy riches unto poverty, thy ftrength unto weaknefs, thy beauty unto ugly de- formity. And as for thee, believer, tho' thy ftate be iirm like the mountains, yet thy frame is but a changeable thing. Perhaps, thou may be faying with David, one day, by thy favour my mountain ilands ftrong ; and the next day crying out, I am troubled with the hiding of his countenance : al- tho' perhaps the candle of the Lord may be fliining on thy tabernacle, yet in a little time thou may be going mourning without the fun. Secondly y This lowly frameof fpiritis highly rea- fonable, if we look abroad unto the world, and par- ticularly, tlie^nd wherein we live. O what great caufe of deep humiliation have we this day before the Lord ! when we take a view of the abounding pro- phanity of our day : all ranks have corrupted their ways 'y a flood of atheilm and w^ickednefs, Jordan like, has broke down all its banks. Have we not reafon to be humbled for the univerfal barrennefs that is to be found amongfl us, under the drop of the glorious gofpel ? May not the Lord fay to us, as he faid of his vineyard ? Ifa. v. I planted thee in a fruitful foil ; I took all imaginable pains upon thee, by ordinances, by the rod, by mercies and crolTes ; yet, after all, when I looked that they fhould bring fortli grapes, behold they brought forth wild grapes. Again, have we not reafon to be humbled for the la- mentable divifions that are to be found among us ? Ephraim againfl Maiiajjehy Mauajjeh againft Ephra- iniy and both they together againft Ifrael. Becaufe of the divifions of Reube?!, there are great thoughts of heart : churgh and ftate are divided. And, a- mong 74 ^^ Humble Soul mong other divilions that have been of late, we are like to have a new divilion in point of doctrine. There is a handful of minifters, v/ho have lately- put in a petition to our national alTemblyj in favours of fome of the pure and precious truths of the gof- pel, which they conceive to be injured by an a<5 of afTembly. There is a mighty cry raifed againft them, both in pulpits and in common converfation, as if they were the T'f'oubkrs of Ifrad^ New-Schemej'Sy Antiminians, and what not ? Many ftrange errors are fathered upon them, which they never once thought of. I fhall be far from bringing a railing accufation againfl them who ftudy to wound their reputation, and to mar the fuccefs of their miniftry ; for I look on many of them as great and good men : but if they be helped to bear reproach for the name ofChrift, and for the caufe of his truths, with hu- mility and lowlinefs of mind, the Lord, in his own time, will find out a way to bring them forth to the light, fo as they fliall behold his righteouf- nefs : and altho' their reputation (liould fink for ever in the world, under the load of calumny that is caft upon them 5 I hope they think it but a fmall facri- fice for the leaft truth of God, which is of more worth than heaven and earth. However, I fay, this, among other things, is ground and caufe of humi- liation in our day, that any of the precious truths of Chrifl: fliould be under a cloud, and that we lliould be divided in our fentiments concerning them. Have we not reafon to be deeply humbled for our woful defections and backflidings, which are the ground of our divifions ? We are departed from the Lord, and the Lord is in a great meafure departed from us. What a woful withering wind has blown up- on God's vineyard in this land ! We are fallen from Qur firfi; love, our former zeal for God and his pre- cious the peculiar favourite of Heaven, 7 5 clous truths, and the royalties of our Redeemer's crown. And is there not a lamentable decay as to the power and life of godlinefs, which has dwindled away unto an empty form with the moft. To con- clude, it is not with the nobles, gentry, minifters, or people in ^cotland^ as once in a day it has been ; and the worft of it is, that tho' it be fo, tho' grey hairs are here and there upon us, yet do we not perceive it : we make our faces harder than a rock, and refufe to return to the Lord. But I haflen to a clofe. Motive T^hkd, Take a view of the noble patterns of humility that are fet before us for our imitation. The faints militant are patterns of it j Abraham^ the father of the faithful, in the forecited xviii. of Gen. with what humility does he addrefs himfelf unto God ? Behold, / i^ho am diijl and afles have taken upon me tofpeak unto the Lord. And his grand- fon "Jacob follows his footfleps lierein, I am lefs, fays he, than the leafi of thy mercies. In a word, Job^ David^ Ifaiah, Paid^ and all the cloud of witnefTes, have caft us a copy of humility. Again, the faints triumphant caft us a copy of this grace ; they take their prowns off their heads, and caft them down at the mediator's feet j afcribing the glory of all un- to him, faying, Thou haji loved us^ and ivaJJjed us with thy bloody and thou hafi made us kings andpi'iejls unto God. Again, angels are patterns of it ; they do not look on it as a difparagement to be miniftring fpirits unto the heirs of glory : with what humility do they cover their faces widi their wings in the prefence of God, Ifa. vi. Again, Chrift is a blefs'd pattern of this grace ; Learn of ine^ for I am meek find lowly : he has left us an example, that we fhonld follow his fteps therein, He humbled himfelf ■fnd became obedient unto death ^^ even the death of the crofst 76 7^6' Humble Soul crofs. Tho' he was the high God, yet he took upon himfdf the form of afervant : and therefore, let the fame mind be in us, that was alfo in Jefus Chrift, Phil. ii. In a word, the infinite Jehovah, the eter- nal God, calls us a copy of humility : for he humbles himfelf to behold things that are in heaven and that are in earth j and, as you fee in my text, tho' he be high, yet he has refpe(ft unto the lowly. And are not all thofe patterns worthy of our highefl imi- tation ? And if all this will not prevail, I offer A Fourth motive. Confider the evil and danger of the fin of pride, that lies direftly oppofite unto it. I . 'Tis lothfome in the fight of God, he cannot endure to look on it : He beholds it afar off. Prov. vi. 16. It is fet in the very front of thofe things that the Lord hates : Thefe fix things doth the Lord hate, yea, fcven are an abomination unto him : and the firft of them is a proud look. God hates every iin, but he proclaims open war and hoflility againfl the proud. 2dfy, The evil of it appears, in that it is a fign of a rotten heart within, Heb. ii. 4. Behold, his foul which is lifted up, is not upright iinthin him : as humility and fincerity, fo pride and hypocrify go hand in hand, 'i^dly. It is the fertile womb of many other evils. 'Tis the fpring of divilion, Prov. xiii. 10. O/ily by pride cometh contention. As I was faying juft now, there are a great many divifions amongft us at this day : church and ftate is divided, congregations and families are divided, minifl:ers and people are divided ; What is the matter ? Pride Hes at the bottom : if our proud hearts were but fo far humbled, as to confefs our faults one to another, our divifions would foon come to an end. Again, pride is the mother of error and herefy, a root of bitternefs that is troubling our Ifrael at this day : when men, efpecially clergymen, who have all a tang the peculiar favourite of Heaven. 7 j tang of infallibility with them, have afferted any- thing that is amifs in point of dod:rine, their pride will not allow them to retrad:. Truth itfelf muft rather fall a facrifice than their reputation fink. Pride of reafon is the very foul of the SocmiajZy and p}'ide of will tht foul of ^rminian errovs, 2.nd pride of felf-7'ighteouffiefs is the fource of that legal Jpirit that fo much prevails in our day. Again, pride is the fpring and root of apoftacy ; for, fays Solomon, Pride goeth before deJlruStion^ and a haughty counter nance before a fall. Peters, pride was the immediate fore-runner of his denying his Lord and mailer. But again, coniider, that God has a particular quar- rel with the Hn of pride : he has threatened to " fcatterthe proud in the imagination of their own " heart." You may read a ledture of God's contro- verfy with the proud, Ifa. ii. 11, 12, 13, &c. " The lofty looks of man fliall be humbled, and " the haughtinefs of men lliall be bowed down : " the day of the Lord of hofts fliall be upon every " one that is proud and lofty, and upon every one *' that is lifted up, and he fliall be brought low." And verfe 17. " The loftinefs of man fhall be bow- " ed down, the haughtinefs of men fhall be made " low, and the Lord alone fliall be exalted in that " day." O what ruin has the fin of pride brought along with it ! i//, It turned angels unto devils, and threw them from heaven into hell ; being lifted up with pride, they fell into condemnation, as the apoftle inlinuates. God could not endure pride to dwell fo near him -, and therefore he tumbled them down from heaven, and laid them under chains of eter- nal darknefs. 2dl)\ It was pride that has wrecked all mankind, when it creeped out of the higher into the lower paradife. Te jhall be as Gods, faid the ferpent -, y8 The Htanhle Soul ferpent ; and immediately the bait -w^as catched at, tho', in the event, it made them Hker the devil than God. 3^/v, We might trace the ftory of what ruins it hath brought v^^ith it upon the ungodly world. Pharoah refufes to bow fo far to the com- mand of God, as to let Ifrael go ; faying, Who is the Lord that IJhoidd obey him ? And therefore he and his hofl {hdXXJink like lead in the mighty waters. Ha- mans pride brought him to an ignominious end : tho' he was his prince's greateft favourite to day, yet he was hanged to morrow on the gallows which he had fet up for poor Mordecai. Nebuchadnezzar ^ who proudly vaunts himfelf of his royal palace, Is not this great Babel which I have bid It ^ for the houfe rf my kingdom, ajid for the honour of 7ny majejly? And immediately he is turned out from the fociety of men., and made-io eat grafs with the oxen. He^ rod, after his fine oration, he receives that applaufe from the people without any check, It is the voice cf God, and not of fnan-, and immediately the angel of the Lord fmites him, a?id he is eaten up of worms* /{.thfyj As God has punifhed it in the wicked, fo he has fliewed his refentment againil it to his own chil- dren. And, pafs who will, they Hiall not mifs a ilroke, if their hearts be lifted up within them : Tou only have Ikiiown of all the families of the earthy therefore will I punijh you for your iniquities^ Da-^ vid's pride prompted him to number Ifraeli that he might make his brag that he was king over fo ma- ny thoufands 5 and thereupon a raging peflilence, in three days time, fweeps away feventy thoufand of Ifrael. Hezekiah's, pride made him to fliew his treafure of precious things to the king of Babylon^ ambaffadors ; and therefore his poflerity and his treafures muft be ciirried away to Babylon out of their native land, In a word, tho' you were as the fignet the peculiar favourite of Heaven. 79 fignct on God's right-hand, ye fhall not efcape a ftroke of fatherly wrath and anger, if you allow pride to lodge in your hearts. That threatening Ihall furely take place both among friends and ene- mies, Frov, xxix. 3. A mari s pride fhall furely briJig him low : and if it mifs his perfon, it fhall fall heavy on his family, Prov.xv. 25. Thehoufe of the proud fhall be defiroyed. The Sixth and laft thing I propofed was, To of- fer a few advices, in order to your attaining this lowly frame and temper of foul, which the high God doth fo much regard. Firfl^ Go to the law as a fchoolmafter j read the ten commandments, and Chriil's fpiritual commentary upon them, Matt, V. View the law of God in its utmofl extent and fpirituality ; for it is exceeding broad. This would make the proudeft heart to lie in the duft, Rom. vii, 9. / was alive without the law ; but when the com-- mandment came^ fin revived^ and I died. The fea- thers of his pride and legal righteoufnefs foon fell, when the law in its fpirituality was fet before his eyes. 2///)', Get Chrift to dwell in your hearty by faith ; for the reigning power of this evil is never broken, till Chrifl come by the power of his fpirit, bringing down the towering imaginations of the heart, and ere(St his throne there : the more of Chrift, the more humility ; and the lefs of Chrift, the more pride. When the fpirit of Chrift enters into the heart, he ftamps the likenefs and image of Chrift there. O then, if ye would have this hu- mility and lowlinefs of fpirit, lift up the everlaft- ing doors, that the King of Glory may come in : He brings a glorious retinue of grace with him, whereof this is one of the fir ft. n^dly. Be much in viewing the glorious perfecflions of the majefty of heaven, as they are difplayed in the works of creation 8o T%e Humble Soul creation and providence ; but efpecially, as they fliine in the face of Jefiis Chrift, and the glorious work of redemption through him. When the pro- phet Ifaiah faw the Lord high and hfted up, and his train fiUing the temple, he cries out, Woe is me, I am undone, I am a man of polluted lips. See 'Job, xlii. 5, 6. I have heaj'd ofthee, fays he, hy the hear- ing of the ear : but now mine eyes fee thee : wherefore J abhor my f elf, and repent in dufi and apes. i\.thly. Be much in viewing the rock whence ye were hewen, and the hole of the pit whence ye were dig- ged ', I mean, your original corruption, and depra- vation ; how you are conceived in fin, and brought forth in iniquity. And O how much of this cleaves, even to believers themfelves, while they are on this lide of eternity I There is a law in the members continually warring with the law in the mind. This laid the great apoflle Paul in the dufl, notwith- flanding of his high attainments. S^^b-> ^^ rnuch in viewing the vanity of the creature, and all things below : vanity and vexation of fpirit is wa"itten in legible charaders upon all things under the fun. *T\it fafnon of this world is paffing away. Be much in viewing the bed of the grave, where you muft lie down iliortly, and where rottennefs and corrup- tion fhall cover you 5 let this make you fay, with Job, Unto corruption, Thou art 7ny father ; a?id to the worfns, l^hou art 7ny b?'other and 7ny fifler. View an awful tribunal, and an endlefs eternity, that is to follow on the back of death, where you and I fliortly fhall ftandto be judged, and receive a fen- tence from the righteous judge, which fliall deter- mine our ftate for ever, bthly. Be much in eying thefe patterns of lowlinefs and humility, which I have already mentioned j God, angels, and faints, have the peculiar favourite of Heave7i» 8 1* have cafl you a copy of it. But efpecially, be much in viewing the humility and humiliation of the Son of God, which is propofed as the great pattern, Phil. ii. 6, 7, 8. Let the fame mind be in you ^ which was alfo in Chrift "Jefiis : Who being in the form of God J thought it not robbery to be equal with God ; but made himfelf of no reputation^ and took upon him the form of afervant, and was made in the likenefs of men. And being foimd infajhion as a man^ he hiim^ bled himfelf and became obedient unto deaths even thi death of the crofs. iP Militant's Militant's Song : or^ the Believer^ s Exercifey while here below. A SERMON preached at Carnock, Monday July-, I J 21^ being a Thankfgiving-Day imme- diately after the Celebration of the Lord's Supper. By Mr. Ralph Erskine. P S A L. ci. I. / will Jtng of Mercy and ytidgment : Un- to thee^ 0 Lord^ will I Jtng, I Hope, the fubjedt I am here in providence di- redied to, will natively lead us, if the Lord blefs it, to a fuitable exercife upon a thankfgiving-day after a communion, even with gratitude of foul to ling the praifes of a God in Chrift, and that whe- ther we have met with a fmile or a frown from hea- ven, or both at this occaiion. If any here have got a fmile, or found him to be a fmiling and a pre- fent God, they may ling of mercy. If any here have got a frown, or found him to be a hiding God, they may ling o^ judgment ; or, if any here have got both a fmile and a frown, they may fmg of both, and fay, Iwilljing of mercy and judgment^ &c. , The words contain the.])ialmifl:'s holy refolution to praile and glorify God for all his difpenfations to- wards him, now that he was advanced to the king- dom of Ifrael-j and in them Ihortly you may no- tice, I. The fweet work that is refolved upon, namely, X.ofing, 2, The fv/eet linger that thus re- folves^ Miliianis Songy ^C, 'Sj folves, namely, David, I ivill f?ig. 3. The fweet fubjedt of the fong, namely, mercy and judgjiwit , 4* The fweet objed: of this praife, and the manner in which he would ling it, JJiito thee, Ohord, will Ifingi Firji, The fweet work that is refolved upon, name-^ ly, tofing : it is the work of heaven, and a very fit work after a communion, to fing a fong of praife to God, in the manner which we may afterwards explain, zdly. The fweet finger, I will fmg i the title of the pfalm fliews it was David's, the man after God's own heart, the man anointed by the God of Jacob, and the fweet pfalmifl: of IJrael, for fo he is called, 2 Satn. xxiii. i. 3^/y, The fweet JuhjeB of the fong, or the matter of it, namely, ?ner-^ cy and jiidgme7it . God's work towards his people is chequered work, a mixture of mercy and judgment; and when he exercifes us with both, it is our duty to fing of both, and to be fuitably affeded w;ith both^ whether our circumftances be joyful or forrowful, ftill we muft give glory to God, and in every thing give thanks 5 neither the laughter of a profperous condition, nor the tears of an afflid:ed condition muft put us out of tune for the facred fongs of praife. /^thly. The fweet objeSi of this praife, and the manner in which 'he refolves to fing it, Unto thee, O Lord, will I fing. It is in the moft folemn manner that he addrefles the Lord Jehovah, Father, Son and Holy Ghoft, and dedicates his fong to the praife of a God in Chrift, Unto thee, O Lord will I fing : but I refer the further explication to the pro- fecution of a doctrine from the words, Obf That as the people of God have both mercy and judgment in their lot in this world, fofrom both they may have matter of a fong of praife unto God, They have occafion in this world to fing both of mercy and judgment. We find the pfalmift frequently G 2, finging 84 Militant's Song: iinging both of mercy and judgment, as Pfal. xxx". 6, 7, 8, 9. Pfal.xin. 7, 8, 9, 10, 11. You have an elegant defcription of the lot of God's people while here, as conlifl:ing both of mercy and judgement, and fo affording occaiion to fing of both, 2 Cor. vi. 8, 9, 10. where you will fee the blink and the fliower, the mercies and judgments that are in their lot, how God hath fet the one over againft the o- ther, l>y konoiir and diJl:onow\ by evil report and good report^ &c. Thus they have occafion to fing both of mercies and crolfes, while they find the Lord fupporting them under trials, and remembring mer- cy in the midft of wrath, and making all things work together for good to them. / ivilljing of mer- cy and judgme7it ; unto thee, O Lord, will I fing. The Chaldee paraphrafe of the text is remarkable, and fuitable to the doctrine I have raifed from it, name- ly, it is as if the pfalmifl: had faid, if thou beflow- efi: mercies upon me, or if thou bringeft any judg- ment upon me, before thee, O Lord, will I ling my hymn for all. The method I propofe is, i . I would fpeak a lit- tle of the mercies that the people of God meet with, and what it is in thefe that affords them matter for a fong of praife. 2. I would fpeak a little of \}[\.^jiidg- 7nents with which they are viiited, and what it is in judgment that may be matter of a fong of praife* to God. 3. What this Iinging imports, and how we are to fing of mercy and judgment ; where we may notice what is imported' in the pfalmifl's refolution, and the manner of expreffing it, I will fing of jnercy and judgment ; unto thee, O Lord, will If Jig. 4. Why it is fo ordered of the Lord, that his people are made to fing, both of mercy and of judgment* 5. Draw fome inferences for the application. or^ the Believer s Exerclfe, 85 Tirft Head, i. I am to fpeak a little of mercy, of wliich they ought to ling ; and here I would fhew. I. What this mercy is, and, 2. What it is in mercy that may be matter of a fong, or afford ground of linging. I/?, What this mercy is ? Mercy in God figniiics a propenlity or readinefs of mind to help and fuccour fuch as are in mifery ; and it carries in it an inward commotion and yearning of bowels, as God fays of Ephraim, My bowels are troubled for him^ I ivillfurcly ha"ce mercy upon hhriy Jer. xxxi. 20. God, to accomm.odate himfelf to our capacity, fpeaks after the manner of man, afcribing human aife6i:ions to himfelf. I might here fpeak of the general mercy of God towards all both juft and un- jujft ; for he is good to all^ and his tender 7nercies are o^oer all his works, Pfal. cxlix. 5. he makes his fun to fliine, and his rain to fall upon good and bad, and all fliould fing of his mercy, if it were no more but for life, and health, and ftrength from him. There are fome common gifts that all men have from him, and fome common graces that fome have more than others ; but I fpeak efpecially of fpecial mercies ; and indeed there are of thefe, that the vilible church hath, befides the reft of the world, even the wicked among them j and if they could, they fliould find of thefe mercies, fuch as their hearing the gofpel, and the joyful found, their getting the offer of Chrift and falvation thro' him ; but I fpeak mainly of the fpecial mercies, that bear the flamp of his everlafling love towards his chofen and hidden ones ; mercy bred in God's breafl from all eternity, whereby he made choice of fome of the fallen race of mankind in Chrift, who is the channel wherein this mercy does flow in various ftreamsj and I fhall mention a few of thefe, for there would be no end of fpeaking, to mention all G 3 that 86 Militant's Song: that might be faid, or yet to enlarge upon all that may be mentioned, i. There is the mercy of God in fending Chrift to be the faviour j we find the angels iinging of his mercy, Luke, ii, 1 1 . faying, T'o you is born, in the city of David, afa-viour ; glory to God in the highefi, on earth peace and good will to^ wards men -, good will and mercy towards man, be-» caufe there is peace on earth, and reconciliation thro' Chrift, who brings in glory to God in the higheft ; Godfo lo-ved the world, &c. It is indeed a fo without a fuch, a love without a parallel j here mercy ihines, 2, There is mercy in the death of Chrift 5 fee how the four and twenty elders iing of this mercy, Re'v, v. 9. 'Tho^ wajl jlain, and has redeemed us to God by thy blood, out of every kindred,^ (md tongue, and people, and nation-^ and the angels join iffue with them, to the number of ten thou- ■fand times ten thoufand, and thoufands of thou- fands, faying with a loud voice. Worthy is the lamb that wasflain, to receive power, and riches, and wij-. dom, and firength, and honour, (ind glory, and blef Jing. 3. There is mercy that he fliows, in raifing * of Chrift from death, and in railing and quickning us together with him. We find the apoftle fing- ing of this mercy, Eph. ii. 4, 5, But God who is rich in mercy, for his great love wherewith he hath loved us, even when we were dead infms, hath quick- ned us together with Chrijl, and hath raifed us up to- gether, ajid made us fit together in heavenly places in Qkrifl jefus. If Chrift muft die, he muft conquer death, that his people may be more than conquer-; prs in him over death, both fpiritual death, where- by we were under the power of fin, and legal death, whereby we are under the guilt of fin, and fen- tence of the law. In oppofition to both thefe, the Jife of regeneratipn, and the life of juftification is connected cr, the Believe?"'* s Exe7xtfe, 87 conneftcd with this merciful quickning together with Chrill, as ye fee Col. ii. 13. 7m being dead in your fiis and the iincirciimcifion of your fejl\ hath he quickned together with him^ having forgiven you all trefpafes. O ! how does the pfalmift fing of this mercy, Ffzl. cni. Bltfs the Lord, O my foul , whofor- giveth all thy ffis, and healeth all thy difeafes. 4. There is mercy that he fliews in cleanfing the foul from the filth of fin, as well as the guilt thereof, till it be waflien altogether clean at lafi:. See how the faints do fweetly fing of this mercy. Rev. 1. i. where I think they fing both of pardoning and pu- rifying mercy ; To him that loved tis, and wajhd us from our fins in his own bloody to him be glory attd do^ minion for ever and ever. Amen. 5. There is mercy that he fliews in adopting fuch heirs of hell by na- ture, to be the children of God by grace ; and you may fee how believers fing of this mercy, i John iii. I. Behold what jvanner of love the father hath be- fiowedupon us, that we fimdd be called the fens of God! He makes them his children, and gives them the fpirit of adoption j Becaufe ye are fons, he hath fent forth the fpirit of his Son into your hea7^ts crying, Abba, Father : he gives them the mark and feal of his children, even the fpirit as a fpirit of prayer, and as a fpirit of love, working the love of God in our hearts, who are by nature enemies ; an4 O what mercy is here ! 6. There is mercy that he fliews, in conferring the high dignity of prieflihood and royalty upon them. See how they fing of this mer- cy, Kev. i. 8. Tb him that loved us, and hath made us kings and pr lefts imto God and his Father, (or to God even his Father) to hi?n be glory. Kings unto God, how ? Even to fight for him againfl; fin, Sa- tan and the world, and to conquer all our enemies in his name. Priefts unto God, how ? Even to G 4 offer 88 Militant's Song: offer fpiritual Sacrifices, acceptable to God by Jefus Chrifl: j to offer our prayers and praifes, fouls and bodies to him on our altar Jefus Chrift. Thus they are made kings and priefls, and therefore called a royal prieflhood, a priefthood of kings, or a king- dom of priefls. 7. There is mercy that he fhews his people, in abiding and flanding by them in all difficulties, fo as nothing fhall ever he able to fe- parate them frorn the favour of their God. See how fweetly the apoflle Pmd fmgs of this mercy, Rom. viii. lafl. Who JJ:all feparate us from the love of God? Shall tribulation^ or dijlrefs, or pejf edition, or famine, ornakednefs, or peril, orfword? Nay, lam ' perfuaded, that neither death, nor life, 7ior angels^ &c. But tho' neither death, nor life, nor angels do it, yet may not fin feparate me from the mercy and love of God ? Indeed it may feparate, fo as to make a fearful defertion, but never fo as to make a final feparation ? for his niercy endures for ever ; and he hath faid, I'll never leave thee nor forfake thee, ^c. He v/ill vifit their iniquity with a rod, but his loving kindnefs will he not take away ; my rr^ercy will I keep with him for evermore, and my cove- nant fliall fland fafl with him, P/^/. Ixxxix. 28, 8, There is mercy that he fhews, in giving many mer-^ ciful experiences of his goodnefs and mercy follower ing them all the days of their life, fuch as the pfalmifi: fings of, Tfal xxiii. It is true, the leading mercy of all, is God himfelf, Chrift himfelf, the fpirit himfelf, one God in three perfons is their God, made qver to them in a word, / iseill be your God. Here is the fpuntain-mercy of all mercies, of which they may fing, faying, 'T^his God is our God for ever and ever, and will be our guide, even unto death : and indeed to fing of mercy, is to fing of a merciful God j but as we Know th^ nature of the fountain cr, the Believe?' s Exercife, 8g fountain by the fweetnefs of the flreams, fo we may take a view of fome more of thcfe flreams under the notion of merciful experiences ; and I name thefe following, by which a fong of mercy may be excited. 1. There are merciful Intimations and commu- nications, that they fometimes get, to make them fing of mercy. Sometimes he intimates his love, iaying, I ha^je h'-ccd thee with an enjcrlafihig love-, fometimes he intimates a pardon, /, evefi I am he^ &c. Sometimes he intimates acceptances faying, O i,man grcath belo'ved -^ and the intimation fets them a wondring and praifing ; fometim.es he comm.uni- catcs his mind and his fecrets to them. The jccTct of the hord is ni:ith them that fiar him ^ &c. Sometimes the fecrets of his providence ; he will tell them v/hat he hath a mind to do with themfelves, and what he hath a mind to do with fuch a friend, and fuch a child, and fuch a land or church. %all I hide fr 0771 Abraham that which I do? Sometimes he communicates himfelf to them, faying, I am thy Gody I am thy f:ield ; fea?' ?2ot, for I am with thee. Sometimes fuch intimations and communications are given, as make all their bones to fay, PP^IjO is like unto thee "^ 2. There are merciful vilits after defertion, and after backiliding, that they fometimes get to make them fing of mercy, when they have been heaping up mountains of fin and provocation betwixt him and them ; yet, after all, he hath come and given them occafion to fay. The voice of my beloved^ be- hold he Cometh jkipping upon the mountains^ &c. The voice of my beloved ! O an exceeding fweet and powerful voice ! It had a found of heaven j I thought the mountains would liave kept him away, l^vft I heard the found of h.is feet upon the moun- tains. 90 Militant s Song: tains, that made my heart warm toward him again ? I had departed from him by an evil heart of unbe- lief, and I thought he would never return ; but O he reflored my foul, and helped me anew to wreflle with him ; We foimd him in Bethel, and there he Jpake 'with us, 3. There are merciful accomplifliments of pro- mifes that they fometimes get to make them fing of mercy » The Lord fometimes lets in a promife with life and power, and gives them a word on which he caufes them to hope. It may be he will give them a promife for themfelves, and it may be a promife for their children, fuch as that. Til be thy God, and the God of thy feed-, and fometimes a promife for the church, fuch as that, Upon all the glory there fiall be a defence ; and fometimes he gives a wonderful accomplifhment of promifes, like tliat of TIezekiah. What Jlmll I fay ? he hath bothfpoken, and hinf elf hath done it : he hath come to my foul, and made me fee that he his as good as his word, and that faithfulnefs is the girdle of his loins. 4. There is a merciful grant of all their defires, that they fometimes get, to make them ling of mer- cy. As the defire of their foul is towards him, and tlie remembrance of his name 5 fo he fatisfies the longing foul, and fills the hungry with good things, and gives them fometimes a Chrift in their arms, who is all their falvation, and all their defire. De- light thyfelf in the Lord, and he will give thee the defire of thy heart. Some have got their defires fatisfied abundantly, now and then -, they have got all that they could defire with refped: to temporal mercies, all that they could defire with refped: to fpiritual mercies, yea, all that they could defire within time, till they get an armful of him before the throne. ij. There fpel 102 Militant's Sojtg : gofpel is the fong of the faints, it is the joyful found, while with joy they draw water out of this well of falvation. (5.) It fometimes fignifies the punilh- ment inflifted upon Chrift, when he fubftituted himfclf in our room, Ifa.Ym. 8. lie isjas taken from prifc72 and from judgment 5 or, as it may be render- ed, and as you will fee in the margin of fome of your bibles. He was taken aivay by dlftrcfs and judg- ment^ mobile it f leafed the Lord to briitfe hijn. O but this infinitely fevere adt of juftice and judgment againfl: Chrift was an infinite a6t of mercy towards us ! And, as we had perifhed eternally, if we had not been thus judged and condemned in a furety; fo this judgment executed upon him is matter of a fong. To ling of judgment in this fcnfe, is one of the fweeteft hymns to the praife of God. Judg- ment fometimes fignifies the folemnity of the laft da^^ jiide, ver. 14, 15. Behold the Lord comes with ten ihcifand cf his faints to execute jud^ ment upon all. And tho' it will be a day of terrible vengeance to the wicked Chriftlefs world, yet the laints may fing of judgment in this fenfe, and lift up their heads with joy, for the day of their redemption draws near ^ When Chrift ntjoo is their lif^ f:all ap- pear^ they Jhall appear fwith him in glory. Awake and fing J ye that dwell in the duft. (7.) It fometimes iignifies the punifhment of the wicked in a wraths ful manner, and the heavy plagues which he pours out upon any perfon or people, whether it be fword, famine, pcflilence, or any other ftroke, "Exod, vi. 6. J will redeem you from Egypt (fays the God of Jfracl) with a Jlr etched cut hand, and with great judg- ments J that is, with great plagues and punifliments upon the Egyptians, T^he Lord is known by the judg- ments which he exccuteth. And fometimes the Lord gives his church and people occalion to fing of judg- ment (?rj the Believer s Rxercife, 103 ment in this fenfe, as Jjrael did at the Red-Sea^ after God had poured out all his plagues upon 'Pharaoh and upon his proud hoil: ; on which occafion you have the fong of Mojes^ Exod. xv. In this fenfe it is faid, l^he righteous Jhall rejoice when he fees the 'vengea?2ce ; not that he will love to feed his eyes up- on the blood and ruin of his fellow-creatures, but rejoice in that God is glorified in the deflrudion of his enemies, and the falvaticn of his church and people. (8.) Judgment fometimes fignifies the chaflifementof the godly : for as there is a wrath- ful judgment, which God exercifes tov^ards his ene- mies ; fo there is a fatherly judgment which he ex- ercifes towards his friends. In this fenfe we may undcrfland that word in the inflitution of the facra- ment, even as it concerns the godly thcmfelves, He that cateth and drinketh unworthily^ eateth and drinketh jiidginent to hiwfelf^ as the word may be rendered, i Cor. xi. 29. And, indeed, as a believer may communicate unworthily, fo his unworthy communicating may bring on him heavy judgments or chailifements from the Lord j For this caiife many are weak- and Jickly among you ^ and many jlecpy ver. 30. Judgment, I fay, fignifies fometimes fatherly judgments or chaftifements : and thus it is to be undcrftood, i I*et. iv. i . T^he time is C07ne that iiid^- ment jniiji begin at the houfe of God -y and in this fenfe, efpecially, I conceive judgment to be meant in the text, I will Jing of mercy and judgment -^ fo that by judgment here we are to underftand all the hard- fliips and forrows of a believer's lot, whether pu- nitive or probative, that is, whether for the punifli- ment of his fins, or the probation of his graces j all penal difpenfations for his corre6tion, or what- ever difpenfations make for his trial j all adverfity, fuiferings and diflrefTes of whatfoever kind, H 4 NoWj 104 Militajit s Song : Now, if you afk more particularly what thefe iudgments are ? I think they may all be reduced to thefe four ordinary words j i. The judgment of affliction. 2. The judgment of temptation. 3. The judgment of defertion. 4. The judgment of lin itfelf, which may be fo called, Vvhen a man is left to fall into it for the punifliment of other fins. I am not yet come to fliev/ liow thefe, or any of thefe, may afford matter of a fong : I am as yet telling you what are the judgments they may meet withal. And, I/?, The judgment of affliAion. Many are the affli(5tions of the righteous, even their outward af- iiidlions ; fometimes they are afHidled in their bo- dies with ficknefs, fometimes in their eilate with poverty, fometimes in their name with reproach, fometimes in their relations, either by the grace- leiTnefs of their relations, or by their death 5 if they were gracious, then they are afflidted with grief that they have loft them ; if they were gracelefs, then they are afflic^led with fear lefl they be gone to hell ; if they know not whether they died in Chrifl cr not, they are afflidied with perplexity, becaufe they know not w^hat is become of them. Some- times they are affliifled in their families, v/ith this and the other crofs, and diforder and confuiion ; fometimes in their neighbours and 45i'^thren, whe- ther wicked or godly, from whom thby may have trials of many forts j fometimes iji their caufe they maintain, and for confcience fake, they may be perfecuted and haralTed j I^' any. man will live godly in thisihorld, he miijl fuffer perfcciition ; through much tribulation uoe mi'Ji enter into the lungdom of God : there is a neceffity for it ; for the believer here is like the tribe of Manajj'ehy half on this fide for dan in the land of the Amorites, and half on the other fide ory the Believer s Exercife, 105 fide in the holy land : I mean, he hath both cor- ruption and grace, and hence a neceflity of afflidlion and fuffering ; for, if he hath any good in him, the devil will furely gnafli at him, and endeavour, if he can, to devour him ; and if he hath evil in him, he mull look that God will afflicfl him. . But, 2^/r, There is the judgment oi tempt atioUy that the children of God are fometimes tried with, even the iiery darts of the devil ; for the Lord fees fit fometimes to let Satan loofe on his people, who will not be wanting to improve any liberty granted to him, v/ith his uttermoft power and policy, as WT fee in the cafe of "Job, It is ftrange to read how Chrill: was tempted of tlie devil. Matt. iv. and af- ter that, let none think flrange, that the followers of Chrift may be tempted to deny their fonfliip, tempted to doubt of God's care, tempted to deftroy themfelves ; yea, tempted to worfhip the devil ; for in all thefe things lie ^vas tempted like as we are, yet without iln ; and in that he himfelf, tho' he iin- ned not, yet fuffered, being tempted, he is able to fuccour them that are tempted. Tlic children of grace may be tempted to atheifm, and to doubt of the being of a God, tempted to blafphemy, and horrible thines that they dare not tell for a world. It is faid by the fpoufc. Song ii. 4. He brciight me to the banqiieting-hou[i\ and his be h 'ic?' over me was lo've. Why ? What is the meaning of a banner in a banqueting-houfe ? A banner is rather for a battle : but indeed, firs, here the banquet and the battle go together, for the battle many times follows the ban- quet. It may he, futan and corruption are fleep- ing, as it were now ; but I allure you they are not dead : fo long as ye liave fin, ye lliall have temp- tations to fin ; fo long as there is a finger of the be- liever out of heaven, the de^•il vnll be firiking at it. If io6 Militanfs Song : If temptations have not aflaulted you already fince the facrament, as I fear they have, yet be fure the Pbilijimes will be upon you. 3^^', There is the judgment of defertion^ which is yet forer than any of the former, 'Thou didjl hide . thy face and I ivas troubled. Sometimxes the believer comes under the fadlofsof the light of God's coun- tenance, and the fenfe of his love, and may lofe his gracious comfortable prefence very fuddenly, even when he is juft opening the door of his heart, as it were, to let him in. Song^ v. 6. I opened to my be- tved, but ?ny beloved had ^ivithdrawii hmfelf\ and was gone. Sometimes he lofes that comfortable prefence very unworthily, even in a fit of drowfinefs and fpi- ritual fecurit)^, as in that fame ver. of the /i^^^g", v. 3. Sometimes he lofes it very long. I fought him^ but I found him not ; I called on him^ but he gave me no an- fwer. I went from duty to duty, from ordinance to ordinance, and yet not fo much as a word or a look from him. In this cafe, it cannot but be a very melanchoUy time v/ith the believer, when he goes mourning without the fan, faying, O that I knew wliere I might find him. O that it were with me as in months pall j efpecially if he knows that he hath not loft that prefence by fovercignty on the Lord's part, but finfuUy on his part, and that he hath finned him away. How ill went it with Afaphy when he was forced to fay, I remembred God and was troubled^ Pfal. Ixxvii. 3. Why he re- membred his own unkindnefs and ingratitude, that provoked the Lord to be gone. O ! it is not eafy to comfort the foul in this cafe. This foul defertion is ordinarily atter»ied with the want of life and fpi- ritfor the performance of duty, Ffal. xl. 12. Mine iniqtnties have taken hold upon me^ fo that I am not able to look up. His fpiritual flrength was fo worn awayj. cr^ the Believer s Exercife. 107 away, that he was neither able to pray nor praife, or do any duty wdth livelinefs or adlivity. In this cafe, the foul cannot pray v/ith life or power, it cannot hear with joy or profit, it cannot meditate with any delight or fpirituality, it cannot ad: with any freedom or liberty, it cannot fufFer for God with any zeal, patience, boldnefs, or refolution ; O what a judgment is defertion ! In this cafe, the foul is filled fometimes with fearful apprehenfions of the wrath of God, and everlafting vengeance; tho' believers be fecured againft this, by the oath of God, the blood of Chrifl;, and the feal of the fpi- rit, yet under unbelief, temptation and defertion, they may have fearful appreheniions of it, and that for their corre6lion for their fins 3 for tho' he par- don their iniquity, he will take vengeance on their inventions : here tlie believer may be afraid of ter- rible judgments. My jleftj trcmbkth fcr fear of thee, and I am afraid of thy jiidgincnts^ Pfil. cxix. 120. He may fometimes be afraid, leaft God lay open the filthinefs and wdckednefs of his heart to the world, and make him a reproach and a fcandal to the god- ly and the wdcked ; this made the pfalmift pray, 0 make me not the reproach ofthefooUJJ.\ let none that fear thy name be aJJ:amedfor my fake. Sometimes he may be afraid leaf!: God ftrike him fuddenly with a vifible and fignal judgment, and take him off the flage in a terrible way ; hence, fays David, Take me not aivay in thy iirath. Sometimes he may be afraid, lealt he be the fciias that hath raifed or may raife the florm of God's wrath againft the family, the congregation, the church, the land where he lives ; and apprehenfions of this nature may be grie- vous and perplexing, and create a multitude of thoughts within him 3 yea, in this deferted cafe, he may be filled with the terrors of God, and the ar- rows I o 8 Militant's Song : rows of the almighty drinking up his fpirit, 'Joh^ vi. 4. They may be brought to that pals, that the forrows of hell compafs them about, fo as they choofe ilrangling and death rather than life ; and yet all this may be in a way of fatherly judgment for the punifliment of their iins, as David's bones were broken for his murder and adultery ; though fometimes he hath done it in fovereignty, yet the terrors of the Lord may bring them the length of diftradion, PJ hi. IxxVm. 15. While I fuffer thy ter^ 7'orSj I am difiraSled. O what a ftorm is this 1 De- fertion may come to a great height, and bring along with it dreadful ftorms of fear, terror and diftrac- tion. It may be your mountain is fianding ilrong, believers ; but look to yourfelf, and beware of God provoking fins, for he may hide his face, and then be fure you fliall be troubled. Many, under fenfi- ble enjoyments, are like a man in a meadow, the fun fliining upon him, and ere ever he is aware a mift comes about him, and he knows not where he is. There may come a mift about your foul, that you will hardly know v/here you are, or where you had been, or whether your former ex- periences have been any thing but a dream ; how^- ever, this is one of the judgments that the people of God may meet with. \thly\ There is the judgment oi fin, v/hich is worft of all, and hath the nature of a judgment j when God lets the man fall into one lin for the punifliment of another, as he may do even with his own, when his fatherly anger burns hotly a- gainft them ; this is the faddeft judgment and chaflifement that I think a child of God can meet withi and it would fecm that David's adultery was thus in part chaflifed, by letting him fall into murder 3 and Peters pride and felf-confidence, by letting or, the Believer s Exercife, 109 letting him fall into a threefold denial of his Lord and mafter ; and thus he may do till the time of reftoring their fouls ; which he hath determined, fliall come. O how ill, how dreadfully ill does it go with the children of God, when they are brought to that pitiful complaint, Ifa, Ixiii. ly. O Lordy why hafi thou made us to err from thy ways^ and hardened our heart from thy fear P And when led captive by fin, &c. Thus I have told you jfome of thefe judgments that the people of God may meet with. Now the Second queftion upon this head was. What it is in or about judgment, that may afford matter of finging, or of a fong of praife ? And now, fome may be thinking, O lir, thefe judgments you have been fpeaking of, are jull the things that mar all my linging, and it will be ftrange, if there be any matter of fniging, notwithflanding of thefe ; for if thefe be the judgments, what can be the fong or the ground of linging, when they afford fuch ground of fighing and lamentation ? I ihall endea- vour to fliew you, upon what grounds the fove- reign Lord may even make thefe things matter of a fong of praife. And, i//, fay you, what ground to ling of judg- ment may a child of God have, when affliddon is the judgment ? Indeed no affliction of itfelf is joy- ous, but grievous j but the Lord can bring meat out of the eater, and fweet out of the ilrong, and a fweet fong out of a fad ftroke and affli but a fixed heart is a finging heart, My heart isjixedy O Lord, my heart is fixed, I mill fing and give praife. We are called to fing with grace in our hearts, Col. iii. i6. we are to fing with faith in our hearts. He that isfirong in the faith glorifies God; we are to fing with love in our hearts, with feai* in our hearts, and with joy in our hearts. 2. To fing to the Lord, is with our lips to glori- fy him ; we are to give him the calves of our lips. When the heart is full of love, the tongue will be full of praife. Our tongues fnould be as well-tuned organs, to found forth the high praifes of God, pleading his caufe, defending his truths, avouching his name, and confeflting him before the world : *Thy loving kindnefs is better than life, therefore my lips Jhall praife thee, Pfal. Ixiii. 3. When our hearts are inditing a good matter, our tongues will be as the pen of a ready writer, to fpeak of the things that concern the king ; when our hearts are glad, then our glory will rejoice, Ffal. xvi. 9. O the little heavenly difcourfe argues a very fad degene- racy ! 3. To fing to the Lord, is with our life to glo- rify him \ when the love of our hearts, the calves of our lips, and the fervice of our lives, are pre- fented unto God together, they make a harmonious fong : the praife of the life is the life of praife, TfaL 1. lafi; verfe, Whofo offereth praife, &c. When we devote aU the a(5tions of our life to his command- ing will, and all the enjoyments of life to his dif- pofing will, then we fing a fong of praife unto God. When we live by faith on the Son of God 5 for or, the Believer s Exercife, 123 for no lefs is worth the name of Ufe, but wliat i5 derived from him, and devoted to him. It is a pradiical way of finging the praife of God, that is here intended by the pialmift, as appears from the reft of the pfalm. 4. To fing to the Lord, is with our death and fufferings to glorify him, as well as with our life and adlions : thus we are called to glorify the Lord in the fires, Ifa. xxiv. 15. Does God call you to fuffer afflidion in perfon, name, flate, family, or concerns, to fuffer want of huiband, wife, brother, fifler, children, or other outward comforts ? Why then, you fing of mercy and judgment, by fuffer- ing patiently and fubmiiiively ; and God is as much glorified by your paflive obedience, as by your adlive. Whenever you are afflidled any way, be- liever, know then that God hath fome employment for your graces, and expeds praife thereby ; yea, if he fhould call you to fuffer death and martyr- dom for his name, you are to fing his praife, by dy- ing in and for the faith, as well as living by faith. O man, woman, could you die for him that died , for you ? That is a great matter. O 'tis afmall matter to die once for Chriji^ faid a martyr ; If it might pofjibly be, I could wijh that I might die a thou- fand deaths for hi?n. Thus you fee the import of finging to the Lord. Secondly, As to the qualities of this fong, or how we are to fing of mercy and judgment. And, i. We are to fing of mercy and judgment cheerfully. Singing is a cheerful work, we are ^ofing isoith me- lody in our hearts to the Lord, and to 7nake a joyful noife unto God, It is an antedating of the joy of heaven, tho' you be in a hell of troubles and trials, yet you have reafon to praife him, that you are not in the midft of hell among devils. 2. We are to fing 124 Militant's Song : fing of mercy and judgment highly, laying witli the angelsj Glrry to God in the highejl : we are to praife him with the higheft eftimation, with the higheft adoration, with the higheft admiration, with the higheft dehght, the higheft ravifliment, the higheft wonder ; for as he is highly exalted above all things and beings j and above all ble flings and praifes, fo his mercies are the higheft mercies, and his judgments the greateft deep ; and therefore, as we ought to fmg loud and high, fo we ought to ftng low. Therefore, 3. We are to fing of mercy and judgment humbly and lowly. Pride and praife are inconfiftent ; and therefore we ftiould join trembling with our praife and finging, having aw- ful impreflions of God upon our fouls, and know- ing the infinite diftance betwixt him and us. When the twenty-four elders fmg, they come down from their thrones, and caftdown their crowns and their palms, Rev. iv. 10. as if they would fay. We are not worthy to fit upon a throne, or to wear a crown in his prefence ; they make their crowns and their thrones a footftool unto him. When we fing of mercy and judgment, we are to mind his judg- ments are a great deep, and we ought to be deeply humbled before him, faying, O the depth of the riches^ both of the "wifdom and knowledge of God ^ &c. Kom, xi. 33. 4. We are to fing of mercy and of judgment conftantly and unweariedly. Every new mercy and judgment fiiould be the matter of a new fong ; and O, his mercies are new every morning, new every moment 3 and therefore we ftiould ftiil be finging and faying, I will hlefs the Lord at all timeSy his praife f: all be continually in my mouthy Pfal. xxxiv. I . Let fiich as love thv fahation, fay conti?mal- ly, The Lord be magfiifiedy Pfal. xl. 16. It is true, the faints will never fing without inter miflion, till they \ or, the Believer s Exercife, 125 they get above thele clouds. It is true alfo, when they fee mercy, they are ready to fing ; but when they cannot lee the fun of mercy through the cloud of judgment, they are ready to figh, and hang their harps upon the willows : yet neverthelefs, as the obligation to fing does always take place, fo they have always matter of praife, and ground to fing of mercy and judgment. 5. We are to fing of mer- cy and judgment, both conjunctly and feverally : when you meet with a mercy, fing of mercy ; when you meet with a judgment, fing of judgment ; when you meet with mercy and judgment both, then fing of mercy and judgment both, and im- prove both for matter of a fong of praife, fo as God may be glorified both in his mercy and judgment. 6. We are to fing of mercy and judgment devout- ly and obedientially, as knowing it to be a com- manded duty. It would take an hour to tell over all the fcriptures, whereby we are called to praife the Lord. It is a comely, good and pleafant duty, PJhI. cxlvii. I . Praife ye the Lord for it is good, &c. There you fee three epithets given to this duty, to move us thereto, i . It is a foul enriching duty, it is a good way to make a fad cafe grow better. The fpoufe, under defertion, fell a finging and faying, My beloved is white and ruddy ^ &c. and never was file in a better cafe than when in this praifi.ng tune. It is good to cry down our complaints with praifes ; it is good, that it is all the tribute that the king of heaven can have from us j and to deny him this, is the height of treafon, for it is a rent due to him. Give unto the Lord the glory due tinto his name. It is good by way of eminency, for it is a greater mark of love than other duties j felf-love may drive a man to prayer, but love to God makes him praife. If you can draw out a long libel of complaints before God, 126 Milita?7i s Sonz : o God, and yet have never a word of praife for the mercies you enjoy, it is to be feared that felf-love hath got the penning of your prayers : for as it is a token of enmity with your neighbour, when you receive many favours from him, and yet never fo much as give him thanks 5 fo it is a token of enmi- ty againft God, when, notwithflanding of his mer- cies, yet you do not fing his praife. It is every way good. (2.) It is ^ pleajhtt duty : no mufick does God fo much dehght in, as finging his praifes -, it is the pleafant work of heaven, where new fcenes of glory will open, and open to all eternity, and new fongs of praife will ftill be fung for long ever- more. It may be you think, when once you come to heaven, you'll praife your fill 5 but now when fo many dead weights are upon you, you cannot, and you fliould not ling and praife : well, no thanks to you to praife when you are once in heaven ; but if you glorify him now in the fires, and praife him now, in fpite of devils and all oppofition in your way, you do more honour to him than to praife him in heaven, where there is no trouble, no tempta- tion, no fin nor forrow to interrupt your fong. To fing like Paul and Silas in the flocks, is more than to fing in heaven, tho' not more pleafant, yet, in fome refpeft, it is more honourable, noble and glorious. And fo, (3.) Itis a cow^'i^' duty, the gar- ment of praife is a very graceful ornament. An ungrateful and unthankful man is an ugly ill favour- ed man, nothing more uncomely in the eyes of God and man. We are to praife him then devout- ly, under a fenfe of duty. In the laft place, We are to fing reJolutely\ or with holy purpofe and refolution, faying with the pfal- mift here, Unto thec^ O Lord, will I fing. And, becaufe this is a part of the text, I fliall fiiow what is or, the Believer s Exercife, 127 is imported in the pfalmift's refolution, and the manner of expreffing it ; I willfmg of mercy mid judgment, unto thee, O Lord, will IJi?2g, And, i. I think it imports 2. grounded refolution that he had got a difcovery of the glory of God's mercy and juftice in the face of Jefus Chrift, and a difcovery of the glory of God in all his merciful and afflidiive difpenfations. He had a fenfe and impreffion of the goodnefs of God, in all the favours that he met with J and he had a fenfe and impreffion of the wifdom of God, in ordering all afEidlive providen- ces to his foul's advantage. Iwilljing of jnercy and judgment. 2. It imports a grateful refolution, that the fpirit of gratitude filled his foul : fo much does his refolution to fing import ; for it fays, that his fpirit was fweetened with a fenfe he had of the kind- nefs of God ; his meditation of him was fweet, and that makes him refolve upon fuch a fweet exercife ; he faw what ftrong and manifefl obligations he was under to praife and magnify the name of the Lord. 3. I think the manner of expreffion imports a cor^ dial refolution, heart and will are engaged in it ; there's twice / will in the text, Iwillfng of mercy and judgment, unto thee, O Lord, I will : he had a good will to the work ; where the underflanding is en- lightned in the knowledge of God, in his mercy and judgment, there the will is fubdued and made willing, willing to praife, willing to glorify God by the obedience of faith and love through grace. 4. The manner of expreffion imports ^fervent refolu- tion ; fo much I think lies in that word, O Lord, I will do it, to thee, 0 Lord, I willfmg. To be fer- vent in prayer, is a notable exercife, but to be fer- vent in praife, is yet more notable : fervency in feeking is good, but fervency in finging is yet bet- ter, To thee J 0 Lord^ will I fng. Perhaps this O imports 128 - Militaiii s Song: imports alio a v/onder ; O I'll fing, for thy mercies and judgments are fo wonderfully great ? O I'll fing with wonder and admiration ! 5. The man- ner of the exprefhon imports a hiunble refolution : I cannot fing of merit, but I'll ling of mercy, and through mercy I'll fing of m.ercy. To fnig of mer- cy muil be a humble fong, for mercy towards a miferable finner is a meltino; word : and to fms; of judgment mull be a humble fong, for judgment in every fenfe is an awful word ; and the pfalmifl breathes out his refolution in a moft humble man- ner, 0 Lord J 1 will fmg of mercy and jiidgmejit . 6. The manner of exprefiion imports a Jclenin refolu- tion, made in the prefence of the great Jehovah, To thci\ 0 Lord^ idlllfng. It is not only refolved in his own mind, tliat he v/ill fing to the Lord, but by way of a folemn addrefs to the God of heaven, the God and Father of our Lord Jefus Chrifl, To thee^ O Lcrdj iviil IJing : to thee will I give the glory of thy mercy and judgm.ent ; behold, I re- folve upon it before thee, O Lord. 7. The man- ner of the expreffion imports a JIdlful refolution. Dcivid was a fv/eet and fkilful harper, a dextrous mufician, even in a fpiritual fenfe j he had learned the holy art of praife, and how to fmg with wif- dom and under flan ding : he knew what fliould be the fubieit of the fon^, and therefore fays, / 'will fing of mercy and judgment', and he knew what fliould be the objedt of the fong, or to whom it fhould be fung, and therefore fays, To thee, O Lord, ivill I fng J he knew who fliould be the linger, and there- fore fays, Iioill do it -, he knew what fliould be the manner, and therefore fays, I will fing oftnercy and judgment ; to thee, 0 Lord, will I fing j it is before the Lord he refolves to fing, as he did before the ark, which was a type of Chrift, and fo it is a fong to the praife of God in Chrifl/ S. The manner of the or^ the Believer s Exercife, 129 the exprefHon imports Tifirm^ fixed and co?2flant re- folution ; fo the redoubhng of it feems to import, / ivillfingj I willfing. He had a mind this exer- cife of iinging fhould not go down, but be his continual trade ; I will ling, I will fing, I'll fing on earth, and I'll fing in heaven 5 I'll fing in time, and I'll fing through eternity : and indeed, all on whom the fpirit of praife and gratitude is poured out, they refolve never to give over finging ; and however their fong be marr'd and interrupted here, yet when they are in a finging frame, they would wifh never to give over finging ; and becaufe they know it will not lafl always in time, nor their harp be flill in tune, therefore they refolve, as it were, to make it their great errand to heaven, to fing praife there for ever, I will fing, I will fing. Daroid had heard once, yea twice, that mercy, as well as power, be- longs to the Lord ; and therefore, not only once, but twice in a breath, he refolves to fing unto the Lord. The word hath a great deal of elegancy and emphafis in it, / will fing of mercy ^ I 'will fing of judgment^ O I willfiig^ O Lord I willf?2g^ and I will fing unto thee. In a word, it imports, that a God in Chrifl was the ALL of the fong, even the Alpha and Omega of it, the beginning and end of it J it was of him as the Alpha^ for the difcovery of the mercy of God in Chrifl brought him to it, / will fing of mercy and judgment j and it was to him as the Omega, for the fong is dedicated to the Lord, To thee, O Lord, will I fing. Thefe things, I think, are imported in the manner of the exprcfiion, and they may help to regulate our refolutions m. finging. The Fourth Head propofed was, Why is it {o ordered of the Lord, that his people fhould have ground to fmg of mercy and judgment both ? Why is there both mercy and judgment in their lot, K to 130 Militant's Song : to be the matter of their fong:, while in this world ? Firjl reafon is, to put a difference betwixt hea- ven and earth -, for in heaven there will be no judg- ment, no aiBidtion, no defertion, no lin, no fong of judgment prefent, but of judgment paft : the fong of heaven will be of mercy prefent, and judg- ment paft, among the triumphant company j but the fong of the militant church, is of mercy and judgment both prefent. Now we fee through a glafs darkly, and therefore fing confufedly j but then (liall we fee face to face, and therefore fhall iing diftinftly : Now we know in part, and ling in part ; but then the perfed: knowledge will make a perfed: fong : Now, we are very unlike to Chrift, becaufe we fee but little of him, and fo the fong is hut heavy, dull and flat ; but then fliall we be like him, for we fliall fee him as he is, and fo the fong will be chearful and raviihing. Now when a mer- cy raifes the fong, a judgment bears it down, fome cloud or other interrupts the linging ; but then there fliall be no prefent judgment, no cloud, no night, no complaint to mar the fong, for there the mercy is not mix'd with any judgment, nor the joy mix'd with any forrow. Second reafon is. That they may put honour upon the divine wifdom, that does fo wonderfully recon- cile thefe oppolites, fuch as mercy and judgment are. O the infinite wifdom of God, that makes an- tipodes meet in a fong of praife, and contraries con- fpire in a hymn of glory to him ! O the wifdom that makes mercy and judgment meet together, and kifs one another ! O the wifdom that brings the greateft good out of the greateft evil, and the beft of bleffings out of the worft of evils, as out of the firft Adairh fm and fall, bring-s the fecond or J the Believer s Exercife, f^t Adanh glory and honour, and the greater happinefs of his feed : O the wifdom that brings hfe out of death, light out of darknefs, liberty out of bon- dage, love out of enmity, happinefs out of mifery^ holinefs out of fin, joy oiit df fortdw, mercy out of judgment ! O, cln we look down to tliis great depth, without crying with the apoftle, Rom. xi. 2,^^. €1 jSaB©- TTAary, O the depth of the riches^ &c. 'Third reafon is. That they may be trained Up gradually for finging hallelujahs in heaven. They are not yet fit and qualified for finging of mercy without judgment ; and tho' judgment is turned in- to mercy td the people of God, and fo is matter of a fong ; yet the prefent fenfe and feeling that they have of judgment, makes the manner of their fing- ing fuitable to their imperfecfl condition, wherein they are not capable to fing of mercy without a mixture of judgment. They are but learning td fing, and by judgment they dre difciplined to fing gradually better and better 5 when tnercy ddes not prevail to make them fing aright, he fends a judg- ment to make them fing better. They are learning the language of heaven before they go there j but at their firft learning they are but fchoiars, aild need the correction of judgment. If they abiife mercy, and do not fing aright of it, there comes a heavy judgment to make them take heed how they fing, and then they learn to fing the 7 1 iwj^ of the cxix» I*JaL faying, It hath been very good for me that I a£ii5led isoas^ 'That I ?night well inflrnBed be and learn thy holy laws, K 3 And 1^2 Milita?it's So7ig : And then they learn to fing the j^ verfe. ^hat 'very right thy judgments are^ I know ^ and do confefs^ jdnd that thou haji aJfliBcd me, in truth and fait Ijfubiefs. Fourth reafon is. That the burden of the fong may be proportioned to their back. They cannot bear to have all mercy and no judgment ; for then they would fwell in pride, and be exalted above meafure : they cannot bear to have all judgment and no mercy j for then would they link into difpair, and be preiTed above meafure. On the one hand, to fing of nothing but mercy, would be a burden too great and heavy ? they find, when their hearts at fometimes are lifted up to a high note, they can- not get praifed, they are ready to invite angels, faints, fun, moon, and flars, to help them to praife, for it is too great a work for them alone -, they cannot get their notes raifed high enough : but when the praifing frame is over, if nothing but a fenfe of mercy remain, then having a body of En that abufes all mercies, fome proud thought and felf exalting imagination, rifes in their breads, and would rife above meafure, if it were not kept down with judgment. On the other hand, to Ung of nothing but judgment, would be a damp inflead of a fong, a m.elancholy lighing inflead of finging, and therefore they are well mixt together in infi- nite wifdom. Fifth reafon is. That their fong may be the more melodious. As in natural or artificial mufic there is no melody where there is but one note ; there muft be different founds to make the mufic melo- dious. I think the apoflle fpeaks after this manner, I Cor. or^ the Believer s Exercife, 133 I Cor. xlv. 7. Even things ivithout life giving founds whether pipe or harp^ except they give a diJiindliGn in the founds how fiall it he known what is piped or harped? So it is here in the fpiritual mulic, whe- ther you look to the confummate fong of the re- deemed above, or the initial fong of the redeemed below, the fong of mercy prefent and judgment paft, makes the fweetefl melody in heaven j and the fong of mercy and judgment both prefent, makes the fweeteil melody that can be attained on earth, Mercy and judgment, like bafs and treble, make holy melody in the fpiritual fong : here are the different notes of mufic, mercy makes a high and lofty note, and judgment makes a humble and low note, and both make the fong melodious. When a man not only fees mercy, but mercy and judgment, mercy before judgment, and mercy af- ter judgment, and mercy in judgment, and mercy with judgment, and mercy out of judgment, and mercy backing judgment, and mercy bleffing judg- ment, and mercy ordering and difpofing judgment, mercy qualifying judgment, and mercy moderating judgment, and mercy fweetning judgment, and mercy rejoicing over judgment, and mercy running" through judgment, and mercy at the root of judg- ment, and mercy at the top of judgment, mercy on this fide of judgment, and mercy on that fide of judgment, mercy round about judgment, and mer- cy turning judgment into mercy; O then, how does he fing with melody in his heart to the Lord. It is to make the fong melodious. Sixth reafon is, That they may prize both their mercies and their judgments, both their crofTes and their comforts, both their rods and reliefs, as both affording matter of a fong ; and that they may nei- ther on the one hand fport at his mercy, nor on the K 3 other 134 Militant's Eong * other hand fpurn at his judgments, that they may- neither abufe enlargements, nor defpife chaftife- ments : but that they may give both their proper place and room in their hearts and elleem, that they may ling of both, and love the Lord their God in both, and fo may love a frowning as well as a fmiling God, an abfent as well as a prefent God, a hiding as well as a fhining God, a correc-. ting as well as a comforting God j and that both out of their clear and cloudy days they may pen a fong to the praife of his name. In a word, the Lord orders it fo, that their fong fhould be both of mercy and judgment, and puts both in their lot, that in the view of mercy they may not defpair \ and in th^ view of judgment they may not pre- fume^ that they may ling hopefully becaufe of mercy, and humbly becaufe of judgment ; and that their fong may be full and take in all his dif-. penfations, like the fong of Mofes and the La?7ib, Rev. XV. 3, Great and fiiarvellous are thy ivorks. Lord God Almighty ; jiiJi and trice are tJoy ways^ then King of faints. So much for this head. The fifth head was the application, in the fol- io vv-ing inferences. Hence fee. Fir ft ^ That there is an over-ruling and wife pro- vidence, making all things, whether comforts or crofles, fweet things or fad things, contribute and co-operate for the good and advantage of the hid- den remnant, Kom. viii. 28. We know that all things work together for good^ &c. Mercy and judg- nient, and all work together to be the matter of a fong : farely there is a wheel within a wheel ; there is a fecret hand that draws up and turns all the firings of the harp of providence, to make a fweet fong of praife unto God j there is an infinite- ly \vife hand, like that of a cunning player upo4a this cr, the 'Believer s Exercife. 1 3 5 this harp, that makes all the moft feemingly jar- ring notes to contribute to the melody, even as he made the malice of the Jews, the treafon of Judas ^ and the rage of devils, to work for the falvation of an eled: world. 2. See the fweetnefs of true religion, and that wifdom's ways are pleafantnefs j a religious life is a iinging life, whether providence fmile or frown. If a believer ligh and moan at any time, and be not finging at the fame time, it is when religion is at a low ebb with him j you think religion is a meiancholly life, man, becaufe many are the a- fflidions of the righteous, and judgment may be- gin at the houfe of God ; but you do not confider, that true religion makes a man to fing of judgment, as well as of mercy. Out of ail the ups and dowm of the believer's lot, the Lord brings a fong of praife. Truly God is good to Ifrael, whether Ifrael think it or not ; for even judgment will be matter of a fong. It is the language of unbelief, when they fay of Judgment, as Jacob did of his afflidions, All theje thhigs are againji me ; for, when once the gallant grace of faith takes the field again, it will fay. All thefe tilings are for me, and I'll fing of all. 3. See hence the difference betwixt carnal and fpiritual mirth, carnal and fpiritual finging, be- twixt the joy of the world, and the joy of faints. The world may rejoice, if they have, and while they have fome outward mercy j but to fing of judgment, when thefe mercies are withdrawn, is what they know nothing of j nay, take away the world, and then they will fay with Micah, They baije taken away my God's, ami what hosoe I more ^ But fpiritual joy can fing ia the midft of forrow, and fay, Thd the Jig-tree JJjould not blojjom, &c. O K 4 firs, 136 Militatits Song : firs, down, down, down with all carnal mirth and worldy joy, in comparifon of this ; down with iinging, and piping, and dancing j thefe things are but folly and madnefs. 4. Hence fee, that the godly need not take any linful fhift to fliun fuffering, or any fmful courfe to fhun the crofs 3 for come the crofs when it will, they may even ling with the crofs on their back, as P^z//and Siu7s in the flocks, ^ils xvi. 24, 25. Is the godly man tempted to make any linful com- pliance with the courfes of the time ? What need he be annoyed, as if his life of outward comforts in a world would be at an end, and as if bonds and imprifonments, the lofs of worldly goods and en- joyments, v/ere abiding him, if he makes not this and the other compliance ? Why, what need any annoyment? For his fuffering time may be his finging time; I ^jvill f72g of mercy and of judgmefit. BeSdes, all his light afflidtions here for a moment work for him a far more exceeding and an eternal weight of glory. 5. Hence fee what a fweet place heaven muft be, and what finging muft be there. If a fong of mercy mixt with judgment here is fweet, and fometimes even ravilhing, O what a fweet fong is that of the redeemed about the throne, where there is no more judgment, no more forrow or lin. And little wonder that the believer longs for hea- ven, feeing his fweetefl fongs are mixt with fighs, and his mercies with judgmxent ; his fweeteft fongs here have flill this heavy figh in them. Ah and woe is me, that v/herever I go in this world, I am a drawing a body of death along with me. O what a happy time is the day of death to a believer, when he fhall take an everlafling farewell of all his lulls and idols ! O believer, what would you think or, the Believe?^^s Exercife. 137 think to be faying, farewell darknels, and wel- come everlafting light j farewell enmity, and wel- come everlafting love ; farewell forrow, and wel- come everlafting joyj farewell all my fins and heart-plagues, and ftrong corruptions ! O would you not fay, farewell, farewell, with a thoufand good-wills, and glory to God that we fhall never meet again ? Hence fee then, I fay, what a fweet place heaven muft be : If even judgments, fuffer- ings, and temptations to fm here be made matter of joy and linging fometimes to the believer, what fhall glory be ? If the worft things on earth may contribute to a fong, what will the beft things in heaven do ? If the crofs be fometimes fo fweet, what will the crown be ? If the waters of Mar ah be made fo fweet, what will the wine of paradife be ? If God's rod hath honey at the end of it, what will his golden fceptre have ? O how happy are they that have got the ftart of us, and are up yonder above thef^ vifible heavens already, and paft all their fears and doubts, and are iinging praifes without wearying ? 6. Hence fee what a black and white garment the believer wears. The garment of praife is a garment of divers colours, died white and black with mercy and judgment, So?ig i. 5. I am blacky but comely, O ye daughters of Jerufalem, as the tents of Kedar, and yet as the curtains of Solomon ; not only black in themfelves, and comely in Chrift; black as linners, and comely as faints ; black with iin, and comely with grace 3 but fometimes black with perfecution, and comely with confolation ; black with affli6tion, diftrefs and judgment, but comely with the mixture of mercy in their cup of adverfity, while they get the' oil of joy for mourningy and the garment of praife for the fpirit of heavinefs. Hence 138 Militant's So7ig: Hence, with what heavinefs have you gone to prayer, fometlme under the fenfe of inward trouble from your hifls, or fome outward trouble from the world ; fome particular about your hull:)and, your wife, your children, your family that hath been diftreiting to you ? You have in heavinefs gone a- way to God in prayer, and come away with your foul leaping as a hart within you. O believer, you need not loath the cup of afflidlion, which your father gives you to drink j for tho' it be bitter at the top, yet the fugar is at the bottom of the cup. What I do J thou hiowejl not now ^ but thou Jhalt k?ioxi> hereafter, 7. Hence we may fee the happinefs of the faints, and of all believers in Chriil. They may in every thing give thanks, for this is the will of God in Chriil concerning them ; be it profperity or adverfity, mercy or judgment, in life or in death, he may iing, that nothing in the world can make him miferable, no loffes, crofTes, bonds, per- fecutions, famine, or peflilence. If he may lijig of judgments, furely the judgments are not vindic- tive judgments, but fatherly chaftifements, for God deals not with him according to the tenor of the law, as a covenant of works, nay he is not un- der the law, nor liable to the penal fandlion of it : They are judgments of a fadierly judge, not of a wrathful judge, otherwife he could not fing of judgment. How little caufe hath the believer to be difcontent at outward trials ? What, are you difcontent at that, out of vvhich God is bringing a fong of praife in time, and a weight of glory thro* eternity ? 8. Hence fee the mifery of the wicked. V/hat- ever matter of finging the children of God hav;e, yet ye have matter of fighing, howling and lamen- tation 3 or ^ the Believer s 'Exercife, 139 tation ; for ye are under the curfe of God, under the curfe of his law, and fo continue in a dreadful damnable ftate. While ye are out of Chrift, all the mercies that ye meet with are curfes to you, and all the judgments you meet with are drops of divine indignation, and pieces of hell : your tem- poral mercies are curfes ; the profperity of fools de^ ftroys them, and fo your table is your fnare j fpiritu- al mercies are curfes to you, from all the flowers of heavenly blefiings ye fuck poifon j the word is the favour of death to you -, the gofpel is a ftum- bling-block to you, over which ye fall into perdi- tion : and as the fame wind that blows one fhip to an haven, blows another on the rock ; fo the fame breath of the minifter, that blows fome to heaven, blows you to hell : the facrament is a curfe to you, for ye eat and drink your own damnation 5 the bi- ble is a curfe to you, for the word of the Lord is againffc you, and you are againfl it. What fhall I fay to you gracelefs, chrifdefs, defperate linner ? O will you tremble and quake, left Chrifl; himfelf, the bleffing of all bleffings, and m.ercy of all mer- cies, be a curfe to you, and a ftone of ftumbling, over which you'll break your neck ; for he is fet up for the falling, as well as the riflng of many in IfraeL O that this thunder would awaken fouls that are fleeping fecurely in a courfe of fin ! As all mercies are curfes to a wicked reprobate world, fo judgments are judgments indeed, to you that live all your days without Chrift, for judgment with- out mercy is the portion of your cup : every afflic- tion is a judgment of a wrathful and vindictive nature unto you. You'll fay, O for patience un- der fuch a trouble and ficknefs ! Poor gracelefs foul, fpeaking of patience under trouble ; you're tlius contending with God, and ftruggling like a fly 140 Milita72t' s So^jp- fly under a mountain, and ilriving to be quiet un- der that which God hath fent to diflurb you. God does not afflic^t men that are out of Chrifl to exer- cife their patience, but to diflurb their falle peace and fecurity. O that God would awaken you ! If God call for famine on the liland, and make you feel the effcds of this terrible drought, it is a judg- ment indeed, and a pledge of hell unto you ; if God lay you on a fick bed, and afflid: you in your name, ellate, perfon, friends, all is a piece of hell to yoUj judgments to you are drops of vengeance. Again, 9. See how reprovable they are from this doc- trine, that never fmg of mercy and judgment. fome never fing at all the praifes of God ; there is a genteel fafliion among fome in our day, in pub- lick ordinances, they do not open their mouth to ilng with the congregation. O ! v/ill they ever Ung in heaven, that fccrn to iing on earth ! Many indeed ling with their mouth, that know not vvdiat it is to ling v/ith their heart, nor ling with their life to glorify God. Many never fmg of mercy, notwithftanding of their receiving many mercies ; they pray for what they want, but never praife for what they have : and there is much of this ingra- titude among believers themfelves. Many again, inllead of linging of mercy, they flight their own mercies, and fight againll God with his own f i- vours, they abufe their peace to fecurity, their drink to drunkennefs, their meat to gluttony, and their mercies to prefumption, Do ye thus requite the Lord, O focliJJj people and univife ? Many, if they iing of mercy, they know not what it is to fing of judgment ; When God's judgments are in the earthy the inhabitants of the , world Jhould learn right ecufnefs. What are ye learning out of this great drought, whereby or, the Believer s Exercife, 141 whereby God is threatning to fend a famine on the land, and break the flaflf of bread ? To fing of judgment is to bear the rod, and who hath appointed it 'y to iing oi judgment^ is to fee the hand of God in the afBi(ftion, to kifs the hand that fmites, and to glorify God in the fires, and to blefs him that remeinhers tnercy in the midft of wrath ^ and to an- fwer the call of God by fuch and fuch a difpenfa- fation. Many, inflead of finging of mercy and judgment, they flight both mercy and judgment. Mercy does not melt them, and judgment does not move them. O take with the reproof. 10. See how comfortable this dod:rine may be to all believers and lovers of our Lord Jefus Chrifl. Ye have ground to ling, not only of mercy, but of judgment ; I know no cafe you can be in, believer, but there is room for finging -, the faint may /mg of mercy, in the midft oi jiidgme?2t. O how can I ling, when I milTed my mark at this occalion ! fays one; let them give the praife that have got the profit : but for me, I am left under the heavy judgments, under afflidlion, temptation, defertion, yea, and ^ the prevalency and power of fin and corruption j and therefore there is no room for my finging, but rather for fighing, mourning and lamenting before the Lord, and to be humbled to the duft. Whv, man, indeed it is not humility, but pride, that makes you refufe to praife : you undervalue the day of fmall things, and any little meafure of grace and mercy you enjoy, becaufe, forfooth, you have not all you would be at ; and it may be, God is laying, I'll fend trouble upon trouble upon you, till you be fo humbled as to be thankful for the leaft mercy, till you be thankful that you're out of hell, and thankful that you was not born m America^ where people are worfliipping tlie devil. O 142 Militant s S'oitg : O how many millions of mercies have you to blefs God for ' and will you be peevifh and quarrel with your God, and deny him his due, becaufe you get not all your will ? You have ground of linging, believer, notwithilanding all that you have faid. O but how can I ling, when I find fin, by which God is diflionoured, raging in my heart, and cor-^ Tuptions like fo many devils roaring and domineer- ing ? If corruptions were (lain, I think I Would iing, but no other wife. Why, poor foul, I tell you that you mufl even in that cdStfijg of mercy and judgment, and fing becaufe he hath faid, SlaJ them not leaft my people frget, Pfal. lix. 11. If your corruptions were (lain, as you would have therri, you would, perhaps, forget your own weaknefs, and forget your deliverer, and forget your dependance on him, and forget prayer, and forget pity towards thefe that are afflided and toffed as you are. It may be you would forget the fountain open, and forget to make daily ufe of Chrift, and forget to fympathife and bear with others, when they fall or are overtaken in a fault, and forget to walk humbly, and forget the fweet experience of his pardoning and purging grace, forget to call yourfelf a dog when you go before him, faying, Truth, Lord, I am a dog, I am a devil, I am a lump of hell. And therefore tho' you may think it ftrange to hear of bleffing the Lord that corruptions are not (lain outright, yet, fince infinite wifdom fees that nothing lefs will cure your forgetfulnefs while here, even blefs him who hath faid, Slay them Mt, lefi my people forget . Blefs him, that he hath not only faid of afflid:ion, temptation, defertion, let mt my people 'U)ant them, left they forget j but even of fins, corruption, and fpiritual enemies, Slay them 72otf lefi my people forget t better they be ffot cr, the Believer s Exeixife, 143 {lain, than that you forget to give Chrift the glory of his faving offices, by employing him daily to heal all your difeafes, and fight all your battles. 1 1 . Hence fee the mark of a true believer, and try yourfelves by this dodlrine : do you fing of mercy and judgment ? I might tell you for marks, that if you have learned this fong of mercy and judgment, as the fong hath been introduced with forrowing, I mean with legal convidlion and humi- liation ; fo will you find it Interrupted with figh- ing, becaufe all the powers of hell and corruption will oppofe this fweet exercife ; you will find your harp muft always be tuned by the hand of the fpirit, and that you are incapable to fing, till he pen the fong ; for 'tis with the believer as with the marygold, it opens and fliuts, as the fun rlfes and fets ; and yet even when the fun is fet, as it were, that you cannot open and praife, you will find praife waiting for the Lord in Zion, Pfal, Ixv. I . or as it may be rendred, praife is filent for thee in Zio72 ; Why ? the fpirit of praife is fometimes filent, bnt yet it is a waiting filence -, you will be waiting for the fpirit of praife to be poured out ; and in the mean time acknowledging your debt of praife ; and fo, while it is not fenfibly running out, it is gathering a dam, as it were, till the fpirit be poured out from on high, and then it will flow a- maln. But inftead of all other marks that might be mentioned, I offer this, if you be one that hath learned to fing of mercy and judgment, then you have got a difcovery of the glory of God's mercy , and judgment, as reconciled together, and mutual- ly embracing one another in Chrifl jefus. There are two letters of God's name, Exod. xxxiv. 6, 7, the one is mercy and grace ; the Lord, the Lord God merciful and graci©us 3 the other is juftice and judgment. 144- Militants Song : judgment, the J^ or d that will by no means clear tte. guilty; and thefe are the two firings of the harp, on which the believer Tings. Now have you bpen taught of God to reconcile thefe two letters of^ God's name, and fo to play upon thefe two fkings, by admiring the infinite wifdom that hath made them meet together, and kifs one another in Chrifl, Pfal. Ixxxv. lo. Have you feen falvation fpiringing out of both thefe, and glory ariiing to both thefe attributes of God, from Chrift's obedi- ence to the death, v/hom God hath fet forth to be the propitiation, &c. Have you feen mercy run- ning in the channel of a compleat fatisfadion to juflice, and fo God by no means clearing the guil- ty, without a facrifice and attonement ? Many pre- tend to fing of mercy, and fay, I hope in God's mercy, but they know not what it is to fing of mercy, to the highefl praife of mercy, in finding out a ranfom, whereby mercy is magnified, not to the difparagement, but to the highefl praife of infinite juflice; becaufe judgment was execute upon the furety to the ttttermoil, that the curfe of the law, and the vengeance of heaven aeainft fin, could demand. If ever you fang to purpofe of mercy and judgment, you have feen and admired the glory that fliines in this mutual embracing be- twixt mercy and judgment. 12. The lall inference I offer, is this; hence we may fee the duty of all the people of God, namely, to fing of mercy and judgment ; it is the duty of all hearing me, as to feek and pray while they are out of .heaven, fo to fing and praife while they are out of hell ; but whatever others do, be- liever, you in particular are to fing of mercy and judgment ; he hath done much for otiicrs ; but he hath done more, for you ; he hath given you-him- felf ory the Believer s Exercife, 145 felf K) be your God, his fon to be your (hield, his fpirit to be your guide, his covenant to be your charter, and his heaven to be your inheritance ; he hath given you his word and oath, that tho' he will vifit your iniquities with a rod, and yout tranfgreflions with ftripes, and execute judgment on your lufts, and take vengeance on your inven*- tions, yet his loving kindnefs will he not take a*- way, nor alter the word that hath gone out of his mouth. Once hath he fworn by his holinefs, that he will not lie unto David 5 and therefore you may fing of mercy and judgment: and even at your lowefl, when you are crying out, Behold I am vile, O I am black, I am black, I am black ; yet evea then he is looking upon you in Chriil, and faying. Behold thou art fair, my Ibve, behold thou art fair, not only by imputed righteoufnefs, but even by implanted grace, which makes you look upon lin as the greateft evil, and groan under it as the greateil burthen j even at your lowefl, there is fomething about your heart-roots, that fays, O I would be content to live in a coal pit with Chrift, rather than in a palace without him j a day in his courts is better than a thoufand ; I had rather be a door keeper, ^c. O to fee his name glorified in the world, and his kingdom coming in me, and in thoufands about me ! O fing, fing, fing of mer- cy and judgment, you have botli to fing of. ^ejl. Howjhall I fing one of the Jongs of Zion in Stfirange land f I offer fome general diredtions, and then I clofe. FirJ}^ See that your fong be fung upon a neW harp, I mean with a new heart and a new fpirit* Ye that are gracelefs will never fing, till you get a new heart 5 O go to God, and cry for it j ye that are gracious will never fmg aiight, unlefs the new 146 Militant's Song : harp get a new fet -, and the firings be drawn up, and the heart tuned by the hand of the fpirit j and therefore feek the new influence for every new .fong, and the fpirit to didlate the fong, and raife the notes : as the dial in the day-hght will not {hew the hour without the fun, fo your harp of grace will not aflford melody without the fpirit ; therefore feek the fpirit to help you, when you cannot utter his praife ; and when you find your hearts in a praying frame, O hold at it, faying, as David, My heart is fixed, my heart is fixed, I will fi?ig and give praife. 2. If you would fing aright of mercy and judg- ment, then you mufl fing in your beft robes, I mean, putting on Chrift Jefus and his righteoufnefs for your garment ; this is the garment of praife ; and this garment fmels of aloes, myrrhe and caflia, and is the only thing that can perfume the praifes of the faints : If you have Efaus garments, what tho' you have yacob's voice, fo as you want a tongue, and a heart, and a voice, to praife him as you ought, yet, with your elder brother's garment, you may get the blefiing. Come to God, under a fenfe of your own unworthinefs, and want of righ- teoufnefs, and yet faying. Worthy is the lamb that 'was fiain. O pray and praife both under the co- vert of blood. 3. Put a mark upon mercy, if you would fing of mercy ; tho' it were never fo little, it is no more .than you deferve. I have heard of a Jewifio dodtor, that was called Rabbi THIS TOO, becaufe he u- fed to fay, whatever befel him, This is good too, and this too, and this too : you may well fay, how little .foever you have, this is more than I am worthy of, and this too, and this too. He that fees that no- thing is his but fin, cannot but wonder that any thing or ^ the Believer s Exercife, 147 thing is his but hell ; put a mark upon mercy, fay- ing, O my fold forget not all his Benefits^ &c. Mind the vifit he gave you at fuch and fuch a place, in fuch and fuch an ordinance ; mind his words of grace and blinks of love j put up fome of the man- na in the golden pot. 4. Put a mark upon judgments. If -you would fing of judgment as well as mercy, and lay your account with judgment, let not national judgments pafs without a remark, that God may get the glory of his holy and juft adminiflration ; many judgments are come upon us, and many fad tokens of judg- ment a coming, becaufe of our national apoflacy from the work of reformation, our covenant breaking, our perjury, and all the other rampant abominations of our day. Learn the language of judgment, hear the -rod, fee If. xxiv. 14. It is mat- ter of finging, that Chrift hath a greater concern for his church than you can have, for the govern- ment is upon his fhoulders; God will take care of his own church, and Chrift hath more care of it than you can have, and upon all the glory there fliall be a defence ; but no thanks to a corrupt par- ty, that would fet dodlrine; difcipline, worihip and government, and all before the wind : God ufually brings about church reformation with a judgment, and then will the remnant fing of judg- ment, v/hen God fcums the pot, and cafts the fcum into the fire, as you have it, Ezek. xxiv. 12. She hath wearied herfelf with lies. O but Scotla?2d hath wearied herfelf with the lies of carnal policy, with the lies of court-flattery j and there is a great fcum that covers and darkens the dodrine of the gofpel, and a great fcum that covers and clouds all our reformation light, a great fcum of felf-juftify- ing pride, that will rather facrifice truth than take L 2 with 1^8 Militant's Song : with a fault, and rather let truth fufFer than her credit ? And yet her credit is cracked, ever fince her covenant v^ith God w^as broken, and burnt, gnd never a hand put forth to take it out of the fire, and renew it fince tliat time ; but yet the co- venant fhall be on the field, when the fcum (hall be in the fire. But what iliall we fay ; there feems to be nothing but fcum among us, nothing but filth and baggage 5 muft all go to the fire to- gether r Yea, tho' it be fo, yet a remnant iliall ling in the fires, when the fcum will be confumed therein, as you fee, Jfa. xxiv. 13, 14, 15. If this fhall be done in the iiles of the fea, furely the illes of Britain and Ireland are not excluded. Let not perfonal judgments and flrokes pafs without a re- mark, but let God get the glory of his frowning, as well as of his fmiling difpenfations ; and lay your account with judgments, that you may fing of judgment when it comes : be not furprifed, tho' afili6:ion, temptation, and defertion come upon you, on the back of a communion ; God ufes to feaft his people to fit them for a tria,l : days of fweet enlargement are ufually blinks before a fhow- er, as Feter and 'John were witnefTea of Chrifl's transfiguration on the mount, . that they might next be witnefics of his agony in the garden. Lay your account with trials from heaven, earth, and hell*, that having laid your account with them before hand, you may not forget to fing; yea, lay, your account that the Philijiines will be upon you, Sanu fonj, all your lufls and corruptions will be upon you J therefore watch and pray, that you enter not into temptatipfi, and that your iniquity get not fuch hold upon you, that you fhall not be able to iing. _ And therefore. or^ the Believer s Exercife. 149 5. If you would fing aright of mercy and judg-" ment, let your fong be a pradiical fong. Here I muft tell you, that fome take the words for Da'vid's mercy and judgment that he was refolved to exer-" cife in his government, namely, to be merciful and jull: J the mercy of God fliall teach me to be mer- ciful, and his juftice and judgment fhall teach me to be jufti I'll praife thee, by exercifing mercy andjuftice in my ftatlon, as a king and a magi- ftrate: his refolution here is, that the mercy and juftice of God fhould be extolled in his thoughts, expreffed in his words, and exemplified in his acr tions, according to that command, Hof. xii. 6. Keep mercy a7id judgment y a?:d wait on thy God con- tinually. If you would ling of mercy and judg- ment, then keep mercy and judgment ; have you fliared of the mercy of God, and v/ill you not be merciful, as your heavenly father is ? Do yqu know the judgment of God, and will you not be juft and righteous, and equal in all our dealings with men, and converfation in the world ? David's fong here is a practical fong, and you may fee at your leifure the feveral notes of tliis practical fong in the following part of the pfalm ; and do you the fame according to your ftation. One note of this fong iSj verfe 2. I will behave 7?iyfelf wifely ^ &c. that thro' grace he will a6l confcientiouflyandconfiderate- ly, and in the mean time praying that the Lord would come and dwell with him in his houfe, O when wilt thou come to me f Another note of this fbng is, verfe 3 , where he refolves to practice no evil him- felf, but Ihuts his eyes from feeing evil. Another note^of his fong, verfes 4, 5. he will not keep bad fervants, nor employ thefe about him that were vicious ; that he would have nothing to do with malijcious people, thefe that were llanderers of their L 3 neigh* 150 Militant's Song : neighbours, nor thefe tliat were proud and haugh- ty, nor thefe that were deceitful, and made no confcience of lying and deceit. Another note of his fong, verfe 6. that he would keep company with them that feared God, that he would keep good company and honefl: fervants : you do not practically ling to the praife of God, if you do o- therwife. Another note of his fong is, verfe 8. that he will extend his zeal to the reforming of city and country : we are to ftudy the reformation of manners, and the fuppreffion of vice, in our feveral ftations ; being filled with a zeal for the glory of God j the interefl: of Chrifl and his truths. The gofpel-church is the city of the Lord ; we are to feek the honour of God in the purity of his church, 6. And la/ifyj In order to your finging aright this practical fong, lay the burden of the fong up- on the back of the chief mufician, who is the chief finger, even y^fiis Chriji, in whofe obedience to the death was raifed a fong of praife and glory to God in the highefl, and by the breathing of whofe ipirit alone you can fing and ferve the Lord accept- ably. He hath faid, Without me ye can do 7iothing^ and furely without him you cannot fing 3 there- fore depend upon him, who only can make the tongue of the dumb to fing. If there were more dependence on him, the tongue as well as the life of profefibrs would be more employed in finging his praifes, and talking of his name, and fpeaking of his glory. What a fad matter is it, that a dumb devil hath . pofiefled the generality of profefibrs as to fpiritual converfe ? O the idle world talk upon fabbath days, yea, on communion-days ! Some will go away even from this communion, talking more of the corn and weather, or any thing elfe, than or, the Believer s Exercife, 151 than upon the word they have heard, or any foul- edifying difcourfe fuitable to the occafion. What faid Chrift of the poffeffed man in the gofpel ? ^hou dumb and deaf jpirit\ I charge thee to come out of him. O look to him, that he would charge the dumb devil to come out of you, that your tongues may ling his praifes, and fpeak of his glory. How hardning is it to a wicked world to fee the pro- feflbrs as carnal and worldy as themfelves ? O then employ the chief linger to help you to ling, and plead his promife for this end, Ffal. cxxxviii. 5. ^hey Jhall fmg in the ways, of the Lord, for great is the glory of the Lord : yea, he hath promifed to give fongs in the night of adverlity, that is, a fong of mercy in the midll of judgment and afflidlion, Hof, ii. 15. / will give her the nj alley of Achorfor a door of hopCi andf^e Jloallfing there. O believer, whatever be your difcouragement and complaint, while furrounded with judgment and trials, let not the world fee you damped and difcouraged, left they fay you ferve a bad mafter that does not allow you to ling. Whatever dead weights you have upon your fpirit, which God and you know, ye may tell him of it, and tell fome godly perfon that will fympathize with you in it ; but let not the world hear of your complaints and difcourage- ments, let them know you ferve a good mafter ; and remember how he encourages you to this, fay- ing, How great is the loving kindnefs thou haji laid v-p for them that trufi in thee before the fens of men ? Or, as it may be explained, who carry boldly and courageoully, under whatever difficulties and dan- gers, before the fons of men, and fo glorify God before the world : and therefore, tho' you may weep in fecret places before the Lord, and win to litde more than a ligh or a fob, yet endeavour to L 4 fing T 5 2 Militanfii iSong ■: fing before the world at leaft, that ye may bring up a good report of religion, and that the world may know you believe what you profefs^ that yet a little while and you fliall return to Zien- with fings, and cverlajiing joy upon your heads, &c. and that though your body fliall be laid in the, duft within a little time, yet a little while, and the happy joyful morning of a glorious refurrediion is haflning on, when the voice will be heard, Ifa. xxvi. 19. Au'ake mid Jitig ye that dwell in the duji. O fing, fing amidfl all your forrows and fighing ; fing of mercy and judgment, in hope of linging there, sNh&xt, Jorrow 2XiA fighing fimll flee away. O go away finging, in fpite of the devil and corrup- tion ; and take Chrift the chief finger along with you, to tune your harp, whenfoever the devil puts it out of tune : go up from the wilderi>efs leaning upon him, who hath engaged to work in you both to will and to do. And now, when we are parting, al^s ! Is it not a fore matter, that there are many here that will never learn to fing on earth, nor never win to fing in heaven ? They never win to the very lirfl note of the fpiritual long, which is. To believe on the Bon, of God-, for without faith it is impqffible fa pleafe God, or praife him ; and as they never win to this, fo it never cofls them an hour's care, or made them lofe an hour's fleep, that they could not be- lieve in Chrift. O wretched man^ are you carelefs and indifferent, whether you fing in heaven. ;a- mong angels, or roar in hell among devils, to all eternity, and for long evermore ? Yea, there are fome here, that do not believe there is fuch a per- fon as Chrifl in heaven j they have had a fancy about him, by their hearing of him in the got- pel 5 ^ut never had the faith of th« Son of God, ^ ■ by or, the Believer sExercife, 153 by the fpirit's revealing him in the heart. And yet you're hving carelels and fecure, in the pur- luit of your fins and idols: you're going ftraight to hell, with a cart-load of fermons on your back, and making poor minifters fpend their breath and labour in vain, and preach you to the devil, when they would fain preach you to Chrill. O, fliall we part, and not a foul of you be touched and turned to the Lord, or brought to learn any other fong, but to ling yourfelvcs a- fleep in the arms of the devil and your lufts ? jSome are keeping in the arms of a black devil, in the purfuit of grofs and abominable lufts of drunkenefs, whoredom, fabbath-breaking, &c. O- thers are fleeping in the arms of a white devil, going about to eftablifh a righteoufnefs of their own, refting on their legal duties and prayers ; having a form of godlinefs, but denying the pow- er thereof J expeding God will have mercy -dn them, becaufe they obferve feveral duties of the law, which others negleA ; and fo finging a falfe fong gf mercy, or hope of miercy, while they never knew the iudgment of God, nor law the wonders of God's executing all the judgments threatned in the law upcn the glorious furety dirill Jefus, nor ever crept under that cover to efcape the judgment of God ; but while you are Grangers to Chrifl:, all your worlhip is but hy- pocrify, your zeal but madnefs, your faith but iancy, and your v/ork abominable to God. O, will none of you be prevailed with to cry with your hearts to the Lord, faying, Lord pluck me out of the arms of the devil^ and as a brand out of the burning? A& yoti- Would met defpife the riches of his mercy, and- incur the fury of his judgment,.: g6 to a comeryand cry to I'irr., 154 Militant* s Songy &^c. that he would teach you how to fing of mercy and judgment. It may be the Lord will pity you for his name's fake. O may the Lord himfelf fhew his glory to you, and make you fee mer- cy and judgment meeting and kiffing each other, and with joint harmony carrying on your falva- tion-work, in fpite of all the oppofing legions of hell, and bring you to put in pradlice the pfal- mill's fweet refolution here, I will fing of mer- cy and judgtnent^ unto thee^ 0 Lord^ will I fing. Unbe-- Unbelief arraigned and condemned at the bar of God. BEING A SERMON preached in the Tolboofh-Churcb of Edinbu7'ghy March 2, 1727. By Mr. Ebenezer Erskine. And when he is come^ he will convince the wox,ld of Jin ^ and of right eoufnefs, and of judgment. Of fin ^ be- caufe they believe not on me. John xvi. 7, 8. John iii. 18. He that helieveth noty is condemned already' CHRIST, having in the preceeding verfe, declared the great end and defign of his mif- fion by the Father, or of his manifeflation in our nature ; namely. Not that he jhould condemn the world 'y but that the world through him might befa- ved'y in the verfe v^here my text lies, deduces a twofold inference therefrom : the firfl is very fweet and comfortable, in the former part of the verfe. He that believeth on him^ is not condemned-, that is, he who falls in with the great end of my mani- feflation in the nature of man, he who gives me my 1^6 Unidief arraigned my eirand, by intruding his loft and ruined foul into my hand ; altho' he be a finner, and a great iinner; tho' the law and juftice of God be purfu^ ipg him, for the. many millions of talents he is owing; yet the procefs fhall be ftbpped, the judg- ment arrefted, the fentence of the broken law can- celled, infomuch that he cannot come into con- demnation ; and if he be not condemned, he muft be; abfolved and acquitted. I, as his furety, have paid the debt, and obtained the difcharge under the hand of juftice; I was madefm, for him, that he might be made the right eoufnefs of Gcdm me ; and therefore, whb can lay any thing to his charge ? The fecond inference, drawn from the defign of iha incarnation of the Son of God, is very terrible and awful ; and you have it in the words I delign to infift a little upon, He that believeth noty is con- demned ah~eady. For which there is a very relevant reafon given, in the clofe of the verfe, Becaufe he believeth not in the name of the only begotten San of God. It Is the middle claufe of the verfe I am to fpeak to. He that believeth not^ is condemned already ; where we may notice, (i.) -A- capital crime change- able upon moft of gofpel-hearers, not-believing, (2f) lAn awful fentence paft againft the criminal; he is condemned. (3) The quality of the fentence, iraplied in that expreffion,_ condemned already ; which may point either at the certainty of the un- believer's condemnation : it is not fimply a thing future, or to be done ; but it is done already. The fentence is pronounced and gone forth againft him, from the mouth of the righteous judge: yea, not only is fentence paft, but is partly execute, the law having delivered him over, in a way of righ- teous judgment, into the power and dominion of fin, and condemned, 157 fin, which is fpiritual death. Or, the word al- ready ^ may point at the feverity of the unbeliever's fentence j his fin is of fuch a deep dye, of fuch a criminal nature, that the judge cannot put up with it as he doth with other fins, PfaL 1. 21. it offers fuch indignity to his beloved Son, the dar- ling of his foiil, that he cannot fhun to adjudge the erirninal to immediate death. Or the word may intimate this much to us, that the fentcnC-e of the brokert- law ilands. in full force and vigour a- gainft the unbelieving ^finner, for all his other fins: he defpifes the only remedy, the only facrifice for fin; and therefore every finful thought, word and ad:ion, expofes him. to thejuft vengeance of a righteous God, iij tictiey . and through endlefs eter- nity. ^ ...••.> -^"f T^ ■' ^^- ^-( My dodlrine is, I'hat every unbdiet^-is a fenten- cedand condemned criminal before God. Or take it, if you will, in the very words of the text, He that believeth not^ is condemned already. Here, through divine afiiftance, I fhall fpeak, I./?, Of the crime, 2dly^ Of the fentence. 'T^dly, Of the grounds on which the fentence is founded. /^thly^ Deduce fome inferences from the whole. Firji^ I would fpeak a little of the crime, which Is.unbehef J by giving fome account of it, i. In its nature,. 2 ..^ In its caufes. As for the firft, viz. The nature of unbelief. Before I proceed to fhew wherein it cbnfifts, to prevent miftakes, I ftiall name a few things, which will not amount unto this heavy charge in God's reckoning, whatever they may fometimes do in the court of an erring or mifinformed confcience. ' I. Unbelief does not lie in a perfon's bein^ in the dark, as to his actual union with Chrift or in- tereft in him, A real believer may want' the fen- fible 1^8 Unbelief arraigned fible aflurance of God's love, and yet at the fame time be acting faith with an alTurance of appropri- ation upon the promife of a reconciled Cod in Chrifl. Senfe may be faying, as in the Cafe of Hemaji, PfaL Ixxxviii. Tbou haji laid me in the Igw- eji pit, I am ready to die from my youth up, I am difiraBed with thy terrors : and yet faith breathing out its appropriating ad:, and faying, O Lord God of my fahation ; it will look in the face of a hiding and fmiting Cod, and fay, Though he Jhould kill me, yet will I truji in him. And feeing it is fo, it mufl needs follow, that unbelief does not lie in a per- fon's being in the dark as to his adual intereft in Chriil ; to fay fo, were to offend againft the gene- ration of the righteous, who may be Trujiing in the name of the Lord, and flaying themfelves upon, their God, while they walk in darknejs, and fee no light. 2. Vnhelief ^Q)^% not lie in the interruption of the actings and exercife of faith. We find the faith of the moft eminent faints, many times, interrupted in its exercife, through the prevalency of temptation and indwelling corruption, Ffalm Ixxvii, 7. the holy man there, in a fit of unbelief, cries. Hath God for- gotten to be gracious ? Doth his promife fail for ever- more ? David, in the like cafe, gives the lye to a God of truth, through the fides of all his prophets, Pfalm cxvi. 10, 11. Ifaidinfnyhafle, all men are liars. This was indeed a pang of unbelief 5 but did not argue unbelief in its reign. Many times faith is laid afleep in its habit, while yet the life of it remains ; like Sa?nfon in the hands of the Phi- liflines, though his life was continued, yet the locks, wherein his ilrength lay, were cut. 3. This unbelief, whereof I fpeak, does not confift in a difbelief of fome particular truths of the word, Z and condemned^ 159 word, through ignorance, providing they be not fundamental. Every error in the head, through ignorance, does not deftroy the being of faith in the heart 3 no more than every mifcarriage in the life, through w^eaknefs, deftroys the being and reality of the grace of God in the foul. The apof- tles, we find, all the time of Chrift's life, yea, af- ter his refurredlion alfo, were in an error as to the nature of the Meffiah's kingdom, imagining that it was to be modelled after the fafhion of the king- doms of this world ; neither did they believe the univerfal call and offer of the gofpel unto the Geii^ tile nations, as well as to the "Jews^ until they were convinced of their error by Peters vifion. But, notwithftanding of this error of theirs, they believed in Chrift as the promifed Meffiah, and refted on him as the Saviour of the world. 4. I do not here fpeak of the negative unbelief of the heathen world, who never had the benefit of gofpel-revelation. Homo fiall they believe (fays the Apoftle, Rom. x. 14.) i/i hi?n of whom they have not heard f Their unbelief or infidelity, is more pro- perly their punifhment than their fin. They can no more be punifiied for not believing in Chrift, than a man can be condemned for not feeing the fun at midnight, when it is in the other horizon ; or than a man can be blamed for not receiving a gift that was never in his offer ; fo that it is not the negative unbelief of the heathens I now^ fpeak of, but the pofitive unbelief of thefe who fit under the light of the glorious gofpel. But, fay you, feeing none of thefe will amount to the charge of unbelief, wherein then doth it con- fifi: ? Anf. There are three things, any one of which will amount to this capital crime ; ( 1 ) a denying df the truth of the gofpel ^ a looking upon the word of 1 6 o Unbelief arraigned of God, contained in the fcriptures, asafiftionj dr cimningly devifed fable* I am very jealous, there are unbelievers of this flamp, among thefe who are called by the name of chriftians ; men pretending to be great mailers of reafon, who, becaufe their weak and depraved minds cannot grafp the unfearchable myfleries of our holy religion, do therefore turn in- fidel, and reje<5t the whole as an incredible paradox. This very things upon which they ftumble, proves it to be of a divine original. The unfearchable wif- dom, that appears in every one of the works of God, prove them to be indeed his works, and not the works of any created being. And fliall it be imaginedj that there is lefs wifdom in his words than in his works, when they are the more immediate produd: and pidure of his infinite underilanding, which can ne- ver be fearched out ? Here, if any where, we may expert the deep things of God \ the wifdom of God in a myftery, which none of thepri7ices of this world knew, (2.) A doubting, or wavering uncertainty of mind about the truths of the gofpel, will amount to this crime of unbelief, pointed at in my text. There are fome, who, though they do not go the length oi denying flatly that the bible is the word of God, or that the gofpel is of a divine original j yet they are in a hover and fufpenfe about it ; like the worfliippers of J5W, they halt between two opinions, they nei- ther believe nor dilbelieve it 5 but are like the fcales of an even ballance, ready to turn either to this or the other fide. Such are unbelievers, in Chrift's reckoning j for He that is not with me^ fays he, is cgainfi me. (3.) When though a perfon may be convinced in his mind, by rational arguments, that. the bible is the word of God, that the gofpel is of a ilivine extradt j yet does not fall in with the great defign of the fcriptures, by receiving Chrijly and rsjlin^ '^ find condemned. '' 1 6 1 rejling upon him alone- for fahatio?!, as he is there, prefented and difcovered. We have the defign of the whole word of God exprefled in one verfe, yohn XX. 31. 'T'hefi4hings are written that ye anight believe that Jeftis istheChrift the S^^ofGod^ and that believing ye might ha^e life throiigk-his^name. And therefore, when Chi-ift is not received as the pro- mifed Mejpah^ the Saviour of the wofld, and adtu- aily improved for thefe ends and ufes for which he is revealed and e-xhibited in the word j particularly forivifdomy rigJoteoufnefsy JanSiification and redemp-* tion ; in this cafe, I fay, a perfon falls under the heavy charge of unbelief, and is condemned al- ready. This laft is the unbelief which I take to be principally pointed at in my text, and is moft fre- quent and prevalent among the hearers of the gof- pel. So much for the nature of unbelief. I come, fecondly^ to enquire a little into fome of its caufcs : And, among many that might be named,- I fhall only mention thefe few^ I/?, The devil has a great hand in it. Faith is the great engine whereby his kingdom and intereft is overthrown in the world ; and therefore he ftudies by all poiTible means to keep the finner under the power of unbelief For which end, he ufes a great many wiles and ftratagems. His firil and principal care is to hufh the houfe, and keep it in peace and quiet. In order to this, he perfwades the man that his ftate is good enmigh ; that thdugh he be a finneri yet his iins are but fm„all and ve- nial ; aiid that it cannot confift with the juftiee of Godto 't)Ui'fue fuch fmall fins with eternal punifh- ment.'- If, hotwithftanding of thefe furmiies/^the man's confcience i^nhoi be' fatisfied^ but it begitW to awaken, challeiige ^atnd fmite > him : - he ftudie* to lay him afleep again with the profpedl df gene- 1 6 2 Unbelief arraigned ral and abfolute mercy. If again, this lying re-* fuge be beat down by the hail of divine terrors, he betakes hi mfelf to another artifice ; he conceals and hides the attribute of mercy, prefenting God to the foul as an implacable and inexorable judge, who will by no means acquit the guilty ; and thus, by hiding the remedy, he iludies to drive the finner to defpair. And indeed the devil is much more ikilled in reprefenting the juftice than the mercy of God to a iinner's view, being an utter ftranger to the laft, but well acquainted with the firft from his fad experience. But whatever views he gives of God to the iinner, whether in his jufcice or mercy, his defign is flill to carry the foul off. from ChriA, and the mercy of God running in the channel of his atoning blood. By prefenting abfo- lute mercy, he encourages the finner to go on in fin, hoping to be faved, though he never be fandiified by the fpirit of Chrifl. V/hen he prefents the jufi:ice of God, he fiiudies to drive the finner to a hopelefs defpair of falvation by his atoning blood > and thereupon the finner, either with "Judas runs to a halter for eafe, or puts on a defperate refolu- tion, that if he be dam.ned, he Ihall be damned for fomething : and fo takes a full fwing in gratifying his lufiis, crying,' with thefe Jerem. ii. There is no hope, we have lo'^ed fir angers, and after them we will go. If, notwithftanding of the utmofi: arts and ef- forts of hell, the remedy be difcovered to the fin- ner, 'viz. Chrift, as the alone foundation God hath laid in Zion ; then the enemy has anotlier fi:rata- gem at hand to difcourage the poor finner from making ufe of Chrifi; ; he perfwades the man, that he is not fit enough for Chrifi: j he mufi; be fo hum- ble, fo holy, fo penitent, and have this and the other qualification, before he adventure to come to ChriH. and co7jdep297ed, 163 Ghnfl. O if I were flindificd, mortified, felf-de- nied, wafhed, then Chrill would make me wel- come. This is nothing but an artifice of hell, for tlie ruin of foulsj perfv/ading finners tJiat they muft bring money and price with them to Chrift; that tliey mufl have fuch and fuch things before tliey come to Chriil:, which are only to be got by an actual union with him by faith. Thus, I fay^ the devil has a great hand in unbelief, it being the very ftrength of his kingdom ; and fo long as he keeps this hold in fafety, he is very eafy what fliapes of morality, civility, or profefTion, a man may caft himfelf into ; for he knows well, that he who believes not fliali be damned, let him do elfe whatever he pleafes. 2dl)\ Ignorance is another great caufe of unbe- lief. My people^ fays the Lord, are dejiroyed for lack of hio'wkdge. Ignorance of God, in his holinefs, juftice, and other adorable excellencies ; ignorance of the law of God in its purity, extent and fpiri- tuality ; ignorance of fin in its exceeding finfuU nefs J ignorance of the great myflrery of godlinefs, the union of the two natures in the perfon of our wonderful Lnmanuel-, ignorance of his fub- ftitution in the room of finners, and of that ever- lafiing and law-magnifying righteoufnefs he has brought in by his obedience unto the death ; igno- rance of the free accefs finners have unto Chriftj and his whole falvation, in and by a confirmed teftament or promife, which is put in their hands j and/?/? to them, Heb. iv. i. that they may ufe and claim the benefit of it in a way of believing. I fay, the God of this world he Minds the minds of thefe who Believe not^ that they may not know thefe things which belong to their eternal peace : he is afraid, left the light of the glorious gofpel of Chrift, M 2 who 1 64 Unbelief arraigned who is the image of God, ihould fliine into their hearts. I am perfwaded, did linners but know how near Chriil and his purchafed lalvation are brought to them by the gofpel, there would not be fo many unbeUevers among us. People generally look on Chrift, and eternal life in him, as things' that are far out of their reach 5 and thereupon they turn carelef& and eafy about them, having no hope of ever attaining them^ being things too high and great for them : But, O lirs, this is only a veil or mifl: caft before your eyes, by the great enemy of your falvation, that you may not fee your cwti mercy : For, were your eyes opened, you would, fee Chrifl:, and all the bleffings of his purchafe, brought, as it were, within the very reach of your hand. The manna is lying round your tent doors, and you have no more ado but to gather and ufe it, Jfaiah xl. h{^verfe. Rom. x. 7, 8. Jobft vi. 32. 2^/y, Pride is another great caufe of unbelief j this is juil the poifon of the old ferpent, who, be- ing lifted up with pride, fell into condemnation ; by pride he ruined all mankind, Tefiallbe as Gods; and by pride he ftill keeps us under his power ; hence we read of high and towering imaginations in the heart of man, which exalt themfelves againfl the knowledge of Chrift. There is a pride in the heart of man, by nature, which ftands dire6:ly oppofite to the way of falvation by grace : God is willing to give life, but we will needs merit and deferve it, God will have all to be of grace, that boafting may be excluded 5 but we will have all in a way of debt, that we may have whereof to glory. What, fays the proud heart, will ever God give, or ihall I take eternal life for nothing ? No, I will not have it, unlefs God will accept fome equivalent, fome fervice or work for it. TFill not God be pleafed with and co7iclemned, 165 "With thoujands of rams ? &c. The pride of the heart will fet a man a work, to do or fuffer any- thing for life and falvation, rather than believe in Chrift, and be faved in a way of grace : As we fee in the cafe oi the poor deluded papifts ; they'll ra- ther quit their kingdoms and thrones, put them- felves into monafteries, lie on hair, live on alms, tire themfelves, by faying the book of Pfalms over once every twenty-four hours ; and for that end break their lleep by riling twice or thrice a night, faying fo many prayers to the Virgin Marjj and to this and the other faint ; they'll whip themfelves tear their bodies, go into penances and long pilgri- mages : all this, and much more, they'll do, for pardon and falvation, rather than take God's me- tliod, which is to receive eternal life, as the free gift of God, through Jefus Chrifl our Lord. Whence comes all this ilir, but only from the pride of our hearts, which will ftoop to any thing of our own deviling, though never fo bafe and mean, ra- ther than floop to be faved in a way of grace ? That is a flrange inflance of the pride of the heart, which we have, Rom. x. 3. where it is faid of the proud felf-righteous yews^ They we7it about to eJiabliJJo their own righteoufnefs^ and would not fid>?mt unto the righ- teoufnefs of God. O ilrange ! Shall a poor naked beggar, that has not a rag to cover him, reckon it fubmillion or humility in him to accept of a robe ? Shall a condemned malefador reckon it fubmiflion to receive the king's pardon, the captive to accept of liberty, or a man mortally wounded to accept of a healing balm ? Yet this is the very cafe with us, through ths pride of our hearts, we will not fub- mit to the righteoufnefs of God, but will needs efta- blifh a righteoufnefs of our own. Nature though affiilcd by external revelation, can never think of M 3 another 1 6 6 Ujtbelief arraigned another way of falvation than that of the firfl Adam^ liz. by doing and working. To be faved and juflified by the doing and dying of another, is a myflery which flefli and blood cannot receive, till the ftrcngth of natural pride be broken by the al- mighty power of God. Men naturally will wear no other garment than that which, like the fpider, they fpin out of their own bowels. But what fays God, IJhiahVix. 6. Their ivebs Jkall 72ot become gar- ments^ neither JJ:all they cover themfehes with their ivorks. Man will needs enter into life and glory, by the door of the law, which God has condemned and barred againft all mankind, Unce the fall ; for by the works of the lawJJ:aIl no feJJj living be jujiijlcd. Sirs, allow me to tell you, that God never defigned to bring man to life by the law, or the vv^orks thereof : no, the laws of works was only intended as a fcaffold, by which he meant to rear up a houfe of mercy, in which he deligned to harbour a com- pany of bankrupts, that they might live upon his charity and grace for ever : and immediately upon the entry of fin, the fcaffold of the law as a cove- nant, was taken down and broken in pieces. Oh ! what deyilifh pride is it in us, to attempt the re- building of the fcaffold, that we may climb up to heaven by it, rather than enter the threfhold of the houfe of mercy, which God has refolved fiall be built lip for ever ^ Pfalm Ixxxix. 2. Sirs, allow me to tell you, however high you may climb heaven- ward, upon the fcaffold of the law, in your own conceit, and in the efteem of others -, yet' you fhall be cafi down into hell^ like Capernaum. Your houfe being built upon the fan d^ it will fall ^ and great will be the fall thereof The day of the Lord of Hoftsfiall l^e upon evoy one that is proud ^ and the hftinefs of man pallb^ boi.v'ed downy and the haugktinefs of man fall be and condemned. 167 he made low j and the Lord alone fiall be exalted ^ Ifaiah ii. 4//?/)', A pretended humility and felf-denial, is another great bar, in the way of believing to ma- ny ; they thruft away Chrill and the mercy of God fron:^ J:,hem, under a pretence that they are not fit fori^ -,,0 ! fays the man, I am fuch a hell-deferv- ing iinner, my iins arc fo great, that I dare not think of coming to Chrifl: ; he was never intended for the like of me. This carries a fair fhew of humility and felf-denial, while it is only a devil of pride, transforming himfelf into an angel of light. You fay you are not worthy of the mercy of God. I anfwer, it is very true \ but then you would con- fider, that mercy could not be mercy, if you were worthy of it ; it v/ould be merit, and not mercy : grace would not be grace, but debt, if you could deferve it. This way of thinking or fpeaking is quite fubverfive of a covenant of grace, where Chrifl and all the bleflings of his purchafe are made over to us, in the form of a teflamentary deed, or free gift and legacy. I will be their God, and they Jl:all be my people ; I will take away the jlony heart-, I willfprinklethcmwithcleanwafer,^c. In thefeand the like abfolute and unlimited promifes, the grace and favour of God in a redeemer, comes to every man's door, be v/ho or v/hat he will, and by thefe great and precious promifes, we muft receive Chrifl, and apply him in a fuitablenefs to our fouls need, or pc- rifh for ever. And to refufe Chrifl and his falva- tion, tendered in the word of grace, under this pre- text, that we are great finners, is all one, as if a traitor fhould refufe his prince's pardon, becaufe he has been in arms againfl him ; or as if one fhould refufe to accept of a free difcharge, becaufe he is a bankrupt, drowned in debt. M 4 5//'/)', f68 Unheiief arruigned ^thl)\ A fecret jealoufy, as if God were not in good earneft with us, when he offers Chrift and his Salvation to us, in the gofpel. I am afraid that this lies at bottom with many ; they do not really be- lieve that God is willing to beftow his Chrift, and falvation through him, upon them, though he be every day calling, commanding, befeeching and intreating them to embrace him. But lirs, what eife is this, but to charge God with treacheiy and dinngenuity ; as if he faid one thing in his word, and intended another in his heart ? God fays, He is 91 ot willifig that yau fboidd ferijh : yea, hefwearsby his life, that he has no pleafure in your death ; but rather, that you turn unto him, through a re- deemer, and live : and yet, to think or fay, that he is not in good earneft j what elfe is this but to make God a lyar ? Yea, to charge him with per- jury : and what an infufferable affront is this unto a God of truth, for whom it is impoflible to lye ? V/e cannot offer a greater indignity unto a man than tQ call him a lyar 3 yea, if we but infinuate a jealoufy pf his veracity and ingenuity, it is enough to exafperate and enrage his fpirits ; for jealoufy^ fays Solomon^ is the rage of a man : and how then fhall we imagine that God will fit with it ? O Sirs be perfwaded that God fpeaks the truth in his heart ; his words of 2:race and truth in the fcripture, are the fweet pidure of his thoughts : and therefore, beware of harbouring the leaft jea- loufy in your hearts, as if he were not in good carneft, when he offers his Chrift to you, and commands you to receive him and his whole falvation. 6thly, People, their finding peace and eafe in fome one thing or other on this fide Chrift, is another great caufe of unbelief. Perhaps the man has and condemned, 169 has had fome challenges and wakenings ; there- upon he falls to his prayers, vows, promifes and refolutions, to be a better man in time coming, and better fervant to God ; upon this he finds quiet and eafe, and there he refts, witliout ev<.r coming to the blood of the lamb. But, fns, as fure as God lives, this is but a refuge of lyes, a liiding- placc which the hail ft.mll fweep away. Do not miilake me, I am not difluading you from duties ; but only perfwading you, not to reft in your du- ties : let duties be as waggons to carry your fouls to Chrift, who is the e7id of the law^ and of all the duties it enjoins ; for when you reft in them as a righteoufnefs or ground of acceptance before God, tliey become a bar in the way of your com- ing to Chrift, and they prove foul damning and ruining things, inftead of being the caufes or means of falvation, and therefore go a little fur- ther than thefe ; do not make a plaift."r of them to heal the wound of confcience ; for if your heal- ing do not come from under the wings of the forti, of righteoufnefs, the wound will fefter, and prove deadly in the iifue. Let him only be the well- fpring of your comfort, who is the ccnfolation of Ifrael, and in whom all our well-fprings are. We read of the brook Cherith^ which fupplied the pro- phet Elijah with water for a time ; but at length the brook dried up, and he had periflied, unlefs God had fuftained him another way, i Kings xvii. 9. Juft fo is it with many, they lye for a long time by the brooks of their own duties j and find- ing fome fort of eafe and comfort their confcience is pacified, and they rejoice, becaufe they think God will pity and fave them while they have done as well as they can : but depend on it, thefe brooks vvill dry up, and your fouls will ftarve and perifh for ■lyo Unbelief arratgjud fcr ever, if you do not, by faith, come to the fountain opened in the houfe of David, and draw •water out of tJois well of falvation. O come, firs, to . this open and overflov/ing fountain ; whofoever will, let him come, and drink of the waters of life freely 'y here you fliall find water in the time of the greateft drought, Ifa. xli. 14. When the poor and need.y feck ivater, in duties, ordinances and cre- ated comforts, and there is none, and their tonme faileth for thirf, I the Lord "will hear, I the God of Jacob iciil not rejedi them, Jer. xvii. 7, 8. Blefjed is the i7ian that triifieth in the Lord, whofe hope the Lord is : for he fall be as a tree planted by the wa- ters, and fall not fee when drought cometh j his leaf fall be gi'een, ajid he fall not be careful in the year -ivf drought. So then beware of reiling on this -iide of' Chrift. Many other caufes of unbelief 'might be condefcencied upon, but I wave them at prefent. The fcond general head propofed, was, to give feme account of the condemnatory fentence palTed a,?ainfl: this crime of unbelief. The unbeliever is condemned already. Here I fliall, (i.) Prove, that fentence is paft. (2.) Shev/ in what courts it is pall:. ■ (3.) Give fome qualities of the fentence. I ft, I would prove that fentence is paft againfl the- unbeliever. I need not fland to prove this, when it lies fo plain and clear in the text ; Re that helieveth not is condemned already. The word ren- dred 'io condemn, is foreniick, borrowed from courts " of judgment, where the malefactor or guilty per- fon is arraigned and ind!d:ed before the judge, his crime made legally evident, and then fentence pail againfl him, according to the nature and de- merit of his crime : fo here the unbeliever is, as it • were arraigned before the bar of divine juftice ; procefs and condemned, l y i proccfs is laid againil him, and he found rruilty of the violation of the royal law of heaven, and of contemning the glorious remedy provided and of- fered in the gofpel -, and thereupon fentence goes forth againft him, from the mouth of the great jud^e, who hath juftice and judgment for the habitation of his throne. This man believes not in my Son, and therefore I condemn him to death everlafting : he rejeds the Saviour of finners, and therefore let him die in his fins ; he would needs feek life by the law as a covenant, and therefore let the curfe of that covenant lie on him for ever. See to the fame purpofe, the lafl verfe of this chapter, He that believes not in the Son, Jhall not fee life ; but the wrath of God abideth on him. idly, I come to tell you in what courts the un- believer is condemned, i . Then, he is already con- demned in the court of the lav/, as a covenant, by which he is leeking to be juftified and faved, Kom. iii. 19. Now we know that what things foever the law faith, it faith to them who are under the law, that every mouth may be Jiopped, and all the world become guilty before God. Every unbeliever is upon a law-bottom, he is feeking falvation and righteoufnefs by the w^orks of the law, by fome good thing or other, which he apprehends to be in him, or done by him, or which he hopes to do : but I may fay to you, who are of this law- fpirit, as Chrift faid to the felf-righteous pharifees, Jo. V. 4. I'hej'e is one that accufeth you, even Mofes in whom ye trufi 5 where, by Mofes we muft un- derftand the law of Mcfes, ' The fame fay I to you, the law accufeth and condemneth, it is de- nouncing its heavy anathemas againfl you, whib you cleave to it as a covenant ; j4s many as arc of the law, are under the curje 5 as it is written, curfed 172 Unbelief arraigned ctirfedh e^oery one that conthmeth not in all things ivrit- ten in the book of the law to do them. While you are out of Chrift, cleaving to the law as a husband, it lays you under the curfe for every and the leaft failure in obedience. O lirs, the vengeance of heaven lies upon you, while you are under the power of unbelief; you are curfed in your basket and ilore, in foul and body, and all that belongs to you ; and the curfe not being caufelefs, it iliall come; yea it cleaves to you, and will cleave to you for ever, unlefs by faith, you flee. to him who hath redeemed us from the. curfe of the law, being made a curfe for us. 2. The Unbeliever is already condemned in the gofpel-court. Now don't miftake this way of Ipeaking, as if when I fpeak of the gofpel-court, I meant, as if the gofpel, fl:ri(5tly confidered, con- demned any man ; the gofpel, like its glorious au- thor, comes not into the world to condemn the world, but that the world through it may be fa- ved : neither do I mean, as if there were new precepts and penalties in the gofpel, confidered in a ilrid: fenfe, which were never found in the book or court of the law. This is an affertion which has laid the foundation for a train of damnable and foul-ruining errors ; as of the Antinomian er- ror, in difcarding the whole moral law as a rule of obedience under the gofpel ; the Baxterian error, of an evangelical righteoufnefs different from the imputed righteoufnefs of Chrift ; the Pelagian and Ai'minian error, of a fufhcient grace given to eve- ry man that hears the gofpel, to believe and repent by his own jpower. But when I fpeak of the un- believer's being condemned in the court of the gofpel, my meaning is, that the fentence pafled againft him in the court of the law, is aggravated and and condemned^ 173 and heightened by his contempt of gofpel-grace. All I intend by it, is comprifed in that awful word, Heb, ii. 3. How jhall we efcape, if we neg^ kSf fo great a fahatio7if Or that, Heb. x. 28, 29. He that defpifed Mofes'^ law^ died withut mercy un^ der two or th'ee witnejfes : of bow much forer pu- ?nfiment fuppofe ye, fiall he be thought worthy, who bath trodden under foot the Son of God, and account^ ed the blood of the covenant wherewith he was fan£ii^ Jied an unholy thing, 3. The unbehever is condemned ah'eady in the court of his own confcience. Confcience is God's deputy and vicegerent ; and in the name and au- thority of the God of heaven, it keeps a court in every man's breaft, and either approves or con^ demns, accufeth or excufeth, according to the views and uptakings that it hath of the holy law of God. When the law is only known by con- fcience in the letter of it, it condemns only for fins which lie againft the letter of the law : but when confcience comes to be irradiated and initru(5ted by the fpirit of God, in the fpirituality and extent of the law ; then it condems even for thefe fpiri- tual wickednelTes, that are of a more refined na- ture, and which lodge in the high places of the foul ; of which kind is the fin of unbelief. A natural confcience, even though aflifted by exter- nal revelation, will fmite a man for a thoufand fins, before it give him one fingle check for his unbelief; this feems to be the peculiar province of the fpirit of God, to Convince the world of fin, be- caufe they believe not in Chrifi, John x\4. 8, 9. And O ! When once confcience by the direction of the fpirit begins to fmite for this fin of unbelief, there is no fin in the world that appears in fuch a formidable hew; and there is no fin that the worm of 174 Unbelief arraigned of confdence will gnaw a man fo much for in hell through eternity, than that he had a Saviour in his offer, and yet refufed him. In a word, let a man be never fo moral and fober, let him have never fo much feeming peace and quiet, yet he llill carries an evil confcience in his breaft, till by faith he come to get his heart fprinkled from an evil confcience by the blood of fprinkling, Heb* -x, 23. ^ ^ 4. The unbeliever is already condemned in the court of the church 3 or, may I call it, in the mini- ilerial court. Minifters by virtue of the commit fion they have received from their great lord and n^after, muft go and p7'each the gofpel to every crea- ture. And having ad:ed according to their com- miffion, they mufl in the fame authority, declare^ that he who believes this gofpel, fhall be faved -, he who believeth not, ihall be damned. Indeed this miniilerial fentence is but little regarded by a pro- fane and fecure world, who are ready to fay or think, that our words are but wind : but whether finners hear or forbear, we muft by our commif^ fion, declare to the righteous or believer, it fliall be well with him ; But wo to the wicked, it fiall be Hi with him ; the reward of his hands fiall be given him. And when this minifterial fentence, whether dodrinal or judicial, is faithfully pro- nounced, whatever men may think of it, it is ra- tified in heaven, Matt. xvi. 19. JVhatfoever ye fhall bind on earth, fiall be bound in heaven ; and wloatfo^ ever ye fhall loofe on earth, fiall be loofed in heaven. 5. The unbeliever is condemned in the court of the great God. It is true, every one of thefe- courts I have mentioned is his j he fits as fupreme judge in each of them, but they are only his infc^ rior courts -, and while the fmner's fentence is ifi dependence and condemned, 175 dependence before them, there is ftill acccfs for an appeal by faith unto a tiironc of grace or mercy- feat. But when once a man comes to be perfo-^ nally fifted before the bar of God at death or judg- ment, no further appeal can be admitted ; the man ; then goes out of mercy's reach j he that made him isoill ka''oe no mercy upon him ; the things that belonged to his peace ^ are tlien for ever hid from his eyes. O that an unbeUeving world may lay this to heart in time, before their cafe become ab- folutely hopelefs and helplefs ! Corifider this^ ye that forget God, lefi he tear yon in pieces, ivhen there is none to deliver. 3^/y, I com.e to give you a few qualities of this fentence of condemnation paft againil the unbelieving fmner. (i.) It is a moil mature and deliberate fentence j the fentence is well advifed and ripened, before it be pronounced or executed, ^he Lord is a God of judgment, and can do nothin? that is radi or precipitant. T^hc Lord is a God of knoizledge, and by him anions are iseei'fhed', he Dcnders the crime, before he fen- tence the crirninal. It v/as refolved among the councils of heaven, from all eternity, that every unbelieving finner fhouid be condemned to the lake of fire and britnfione, "juhich is the feccjid death. Rev. xxi. ,8. (2.) It is a mofh righteous fentence, as will appear v/hen we come to fpeak of the grounds upon which it proceeds. O Sirs, God will be clear when he judges ; yea, fo clear, tliat the guilty criminal before all be done, will be made to fub- fcribe unto the equity of the (entence, and ov/n that his blood is upon his own head. As juPtice fatisfied and judgment executed upon the furety, is the foundation of a throne of o;race, where ti\z bc.li&- ving finncr is acquitted and abfolved.; fo vindidbve juilice and judgment, tcrniinating en the pcribn ot tT-> Ok xy6 Unbelief arraigned the linner, Is the habitation of the throne of juftice, where the unbeliever is condemned. (3.) It is a moft awful and terrible fentence, and it cannot be otherwife, for it is pronounced by a terrible judge. With God is terrible majejiy. He cutteth off the fpirits of princes, and is terrible to the kings of the the earth. The fentence goes forth from a terrible tribunal, a bench clothed with red vengeance. The nature of the fentence itfelf is terrible, for it is a fentence of condemnation. To be condemned to a natural or bodily death, is terrible : but to be condemned to eternal death ; to be piinijhed 'with e^erlajling dejlriiSlion^ from the prejence of the Lordi from^ or by the glory of his po^er -, has a terror in it^ that furpailes expreffion and imagination. (4.) When the fentence comes to be uttered by God a- gainft the unbeliever, perfonally compearing be- fore his tribunal, upon the back of death j it be- comes an irrevocable fentence, which fliall never be repealed, through eternity : it {lands ratified for ever j as the tree falls, fo will it lye ; for God's loving-kindnefs is not declared in the grave, nor his faithfulnefs in the land of darknefs. The third thing in the method was, to enquire into the grounds of this condemnatory fentence ; and, among many others, I fhall inftance in tlie few following, I/?, The unbeliever is condemned already, becaufe, by his unbelief he has offered the highefl indig- nity to a trinity of perfons in the glorious Godhead, that a creature is capable of. He defpifes the love of the father, who, out of his good- will and kind- nefs to a loft world, gave his only begotten Son ; , he gives him to be incarnate j he gives him unto death, and gives hitn and his whole purchafe In the revelation of the gofpel j 'That whofoever be- lieves in hiniy may not perifi^ hit have everlqfti?ig lifei and condemned, 177 life^ But now the unbeliever he defpiies all the riches of this grace and love, and pra