^ y - L . LIBRARY OF THE Theological Seminary, PRINCETON, N. J. Cr/se,...O.Sr.S-^ Div-is.on *^'*^^/,.--^.K^->^ Section Book, V.> ^ N c, A DONATION FKOM iKcceiucd ^!#W TWENTY-ONE SERMONS O N Several Subjeas: By the late Reverend and Le a rned JOHN HOWE, M.A. VOL. II. LONDON: frinted by H.Wood FALL, for the EDITOR, M.DCC.XLiy, ' I) TiTtmr'^ ,^ They profefs thet they know Go^^nt In wo^la' they deny him, being abomirMle, am dtfof?e-^ dient, and unto every good i^k rj^obatfi. r^p r- TH \jr' SINCE it is too obvious, that m! are apt to fatisfy themfelves with the mere profefTion of Chriftianity ; and to reckon that while they explicitly own the true religion they are found Chriflians and good Proteftants, with- out confidering whether that religion carries due and fui table impreflions on their hearts or not i I have therefore thought it might not be unufe- ful, to difcourfe ahttle from this Scripture, and fhew the vanity and infignificance of an empty profefTion, a profefTion which refutes and contra- didts itfelf. To make way for what I intend from this pafTage of Scripture, there are a few things that it will be necelTary for me to recommend to your notice. First, That this phrafe, the knowing of God, is an ufual exprefTion tofignify religion in general ; in as much as it is the primary, the moH: deep and fundamental thing in all religion. It is. Vol. II. A as * This Sermon is without a date ; but, it is very probable, it was prcacl*ed on Jc;nuary i6, i6!>:). (2) y O L. as I remember the Moralifl ftiles it, « The fou x- II. « DATioN of foundations.'* Hence, from fo noted and principal a part the denomination, is put upon the whole. To know God therefore, is to own him, to ac- knowledge him as our God; and thereupon to carry ourfelves fuitably towards him. In the firft commandment, which eftablifhes the relation be- twixt God asxd us, it is intimated, that if we will have 1( " .1 to be our G o d, we muft have no other Gods before him ". And again, one of the Prophets exprefles it by knowing no other God but Him. / am the Lord tJjy God from the land of Egypt ; iind thou /halt know no other God hut me, for there is no Saviour hefides me ^. The import then of x\\^ expreilion, is to own him ^s G o d, ia relation to ourfelves •, and confcquently to love and fear him, to hope and delight in him, and the like. All which refult from the relation betwixt him and us : according to that well known obfervation and rule" among the Hebrews; that " Words of *' knowledge import life and fenfe, as confequent; *' as words of life and fenfe fuppofe knowledge '' antecedent.'* Secondly, This phrafc imports not only natural religion, but alfo that which is revealed. Knowing God therefore is not to be taken fo abflra61:edly, as though it meant no more than only to entertain the notion of the Deity, and the pradice of thofe duties that we are led to by the light of nature; but more generally v/hatever iiuty he is plcafcd to injuin alfo by revelation. Wc •£xad x\'. ;. ^Wi^^. xiii. 4.-. ( 3 ) We then know and acknowledge him as God,Ss rm» with refpedl to his fovereignty and dominion, when J» we are univerfally obfervant of his will ; how or ^""V"**^ by what means foever it is made known to us : whether it be by natural hght, or exprefs fuperad- ded revelation. And therefore we find this expref- fion made ufe of to fignify rehgion among the Jews, while they were a peculiar people unto God. It is faid, Hezekiah, a good king, /poke comforta- bly to the Levites^ to their hearts according to the Hebrew, who taught the good knowledge oftheLord'^^ That is, inilruded the people in religion, accord- ing to the revelation of the roindand will of Go d, which was then afforded them. Thirdly, We find this phrafe exprefly ufed to fignify the Chriftian religion in particular. And thus the fame Apoftle ufes it in another place. ' Awake to righteoufnefs and fin noty forfome havi not the knowledge of God, / fpeak this to your fhame^. As if he had faid. You do not know God, you do not demean and behave yourfelves like thofe, who underfland the principles of your own religion. And again, fays the Apoftle, Af- ter you have known God, why turn ye back to the weak and beggarly elements^ whereunto ye deftrs again to be in bondage^? That is, why do you fol- low the Gnoftics in mixing judaical and pagan rites with the religion ofChrift? Fourthly, We are therefore further to col- led, that the Apoftle docs here, in this place, par, ticularly intend the Chriftian religion, ^hey pro- A 2 fefs f iChron, XXX. 22. * : Cor xv 54. «G.i].iv.y. 1 4 y fefs they know God *, that is, they profefs to be Chrillians. For it is very evident he writes of ^uch, as profefled the only true rehgion. The teachers who feduced and corrupted them it is evi- dent, were profeiTed Chriflians, though very cor- rupt and unfound ones: for they endeavoured to deprave others ; not indeed as avowed adver- faries to the Chriftian name, but as deceivers and gainfayers. It is true, the Apoftle faid, they ought to be convinced ; by which he impHes that there were fome common agreed principles among them, which might be the ground of fuch conviftion. He calls them deceivers, who by cunning infmuations laboured to pervert the Chriftian dodtrinc, and to render it fa- vourable to licentious and immoral pradlces. And therefore thofe, whom they had perverted, mufl be of the fame ftamp : not wholly of the Jewifh religion, for that their teachers were not; but judaizing Chrillians. They who hved fo re- mote from Judea, cannot be thought to have enter- tained the principles of the Jewifh religion intire- iy ; nor fo generally and in fuch numibers, as is here implied, for many whole houfes were fuhvert- ed^. Much lefscan we fuppofe the whole body gf the people to be naturally Jews ^ for the Apoftle docs manifcfliy defcribe them by the common na-- tional taint of that iQand, that is, as Liars, evil BE ASTSjSLOW HE LLiES^, according to the cha" ra(5lcr given of them by one of their own poets *. Thus are the people defcribcd, whom the Apodle fpcaks of, namely, the natives of Crct'.*, who Were were converted from paganifm to the proFefTidnSEIVll. of the Chriftian reJigion, with which they mingled j' many of the Judaical fendments. This therefore being premifed, our way is plain and clear to the things I intend to infill up- on ; wiiich are efpecialJy thefe two. That men may profefs the true religion, and yet lead very ill lives. And That they who do fo, by juft interpretation may be faid to deny the religion they profefs. I propofe to fpeak to thefe two obfervations jointly in this order. First,! fhall fhew what fort of profeflion that muft be, which can be meant in fuch a cafe. Secondly, What the perfons who make it may be notwithflanding, in the temper of their fpirits, and the courfe of their prad:ice. Thirdly, I fhall fhew whence it is, that men fhould make profefTion qf a religion, to which the temper of their fpirits, and the courfe of their walking are fo repugnant. And Fourthly, The vanity of fuch a profeflion, and how little it fignifies to intitle perfons to the reputation, or proper rewards of fuch a religion. First, Ifhall fhew what fort of profefTion that muft be, which can be meant in this cafe, or was made by fuch perfons as the Apoftle fpeaks of. A 2 I. It (6) y O-L/ »I. It mufl'be underflood to be, in the main, II- but a nominal profefTion. Thefe profeflbrs in- deed own theChriftian name, call themfelvesby itj and not only do fo, but alfo claim the privilege of being called Chriftians by others : like thofe who faid they were Jews^ when they were not ^ hut were of the fynagogue of Satan ^, And St. Paul in the fecond chapter of his epiftle to the Romans, fpeaking of thefe profefTors, ufes the very fame fly le, alluding to thofe who called them felves Jews, or were commonly fo called by others; Thou art called a Jew^ and reftefl in the law^ and makefl thy boafi of God, &c. but fays he, in the clofe of that chapter, He is not a Jew that is one outwardly -, neither is that ci'i^umcifion which is outward in the fiefi : hut he is a Jew^ that is one inwardly-—-' whofe- praife is not of men hut of Go d'\ II. This profefTion could be only formal ; that is, wholly made up of the external form of that re- ligion to which they pretended. So in like manne^ many now profeis the Chriflian religion, and make a fliew or appearance of being religious by fre- quenting Chriflian aflemblies ; by owning them- felves to be members of the catholick, or fome proteftant church ; and by wearing the badge and cognizance of fuch and fuch a party. The bare having a name, is all we can fuppofe to be in fuch a profcfllon as this. And therefore to thefe pro- felfors may be applied what our Lord fays to the church in Sard is -, ^hou hafi a 7tame that thou art alive, when thou art dead^. And fo it is, in like manner, with all others-, who content them- felves !*Rcv. II. 5>. * Rom. 11. 17, 29. *=Kcv. iii.i. (7 ) _ felves with making a fliew of religion, and per- S e r itf , forming fuch external rites, as are the diftinguifh- ^• ing badge of the feveral parties of the Chrilliaa world. Secondly, I am now to fhew you w^hat fuch perfons may be, notwithftanding their profeflion, both in temper and pradice ; which (hall be don^ briefly by opening the terms of the text. They may be for all that abomi7iahle^ difobedient^ aftd fp every good work reprobate ; that is, in one word, incjined to all evil, and averfe to all good, T6 thefe two things do thefe feveral exprefllons amount. I. The Y are faid to be abominable *, or fliame* fully addided to all manner of evil. The word, in the original, denotes the heinoufnefs of thofe practices, in which they allow themfelves % and is derived from a word that fignifies to fend forth an ofFcnfive fmell. For all fentiments of right ^nd good, are not fo totally loft and obliterated among mankind, but that there are fome things which even Pagans would deteft. II. They are faid to be alfo difohedieruf^ which exprefTion imports perfeverance and obfti- nacy in an evil courfe. They will by no means, by no importunity, no arguments whatever be dilTuaded from pradices fo unjufti liable, and de- teflable in their own nature. They are refolved to run on whatever it cofts them; to continue in fin, and in the profeflion of religion at the fame time, which is the greateft abfurdity imaginable. A 4 ^ III, They (8) III. They are faid, laflly, to ht reprobate tQ every good workt'y which fignifies a difinclination to every thing that is good, to every thing that is worthy of praife. The word may be taken as it is obferved, either adlively or pafTively, and fo may fignify not only to be difapproved by others, but to difapprove themfelves-, in which latter fenfe we muil, at prefent, principally underfland the phrafe. They difapprove all that which claims their approbation and efteem ; and are difafFedted to all that good, which the religion they profefs would oblige them to the practice of. The expref- fion therefore does not fo much fignify their omif- fion of what is good, as their difinclination to it ; but it further denotes that if they do any thing at all in religion, it is what they neither delight in, nor can indure. Every good work is an expref- fion of fuch latitude, that it may comprehend all the works of piety, mercy, and common juftice. And fo it is fit we fhould underfland it in this place. Whatever they do of this kind, their hearts are averfe to it, and they bear a difaffedled mind to it all. And fuch as are here defcribed, perfons may be found to be, notwithftanding their profeflion. Thirdly, We are next to confider, whence it is, or what inducements men have to make pro- fefTion of a religion, which they are refolvedtocon- tradi(51: in thecourfe of their lives and converfations. And many things may be confidered as induce- ments or rcafons in this cafe, which concur partly in all thofc who are mere profeflbrs ; though fome are 't X ^fO? TTXV ^^yQV oi'yO(PjQ]i 0(.^OXilJi.0l» (9) ■ . aire of greater force than others to particular per-S e r m* fons, whom we fliall diftinguifli from the genera- lity of men of this charadler. I. One reafon why fuch men join a profeffioh of religion to a vicious life, is their unapprehen- fivenefs, and irreverence of an invifible Lord and Judge i whom bccaufe they do not fee, they (land in no awe of. Therefore it is that they are not afhamed of that incongruous and inconfiflent be- haviour towards him, of which they would b« afhamed in their deportment towards men. The following expreflion of the Apoftle gives us a • great deal of light to this purpofe. If a man love not his brother whom he hathfeen \ how can he love God, whom he hath notfeen"^^. Wherein is impli- ed, a greater difficulty of loving God, than a Chriflian brother ; on this account, becaufe God is not feen. Man continually falls under our fight and view, we converfe with him daily in a way that is obvious to our natural fight, while G o d is invifible. And as it is in the point of love, fo is it in all other natural affedions ; for as men with greater difficulty admit the impreffions of divine love into their hearts, than thofe of a vifible ob- ]t€t^ fothey do of divine fear ^ and for this reafon, I fay, becaufe God is not ittn. Men would be afliamed continually to profefs to one another, what they contradid in pr-a6tice. Who would not be afhamed to declare himfelf perpetually fuch an one's friend ; and yet, in the mean time, take all opportunities to do hitp all the raifchief he can ? But ^ I J«hn IV. 20. ( 10 ) VOL, But as to their carriage to an iinfeen God, mcli _ _ 1 ^^^ "0^ afhamed of fuch an incongruity as this. II. This inconfiftent condu6l proceeds from the power and malignity of finful inclinations ; more efpecially in things that relate to, and ter- minate on God. Sin has filled the world with enmity, which, it is true, works in men oneagainft another! but more diredlly, and with greater vi- rulence, againfl: the bleffed God himfelf; info- much that they care not what difhonours they throw on his facred name, nor what affronts they offer to his high authority and righteous laws. And though it mufl be acknowledged, the work- ing of this enmity is great among men towards one another ; yet, it is manifefl, it is in general much greater towards the Almighty : for were it as common a thing to (lab a man, as it is to wound the name of Go d and to affront his government, the world had been at an end long before this. III. Iris natural for men to have fomewhat of religion, while a difaffcdlion ftill remains againft that which is true : whence it is that they refifl, and overthrow the profeffion they make, by a mofl repugnant pradice. It is manifeft, as to the for- mer, that all muff be of fome religion or other ; and fo they come to profefs, as external circum- fbances lead them. It has been noted by Hea- thens, that no fociety of men can live without re- ligion. Divers have taken notice of it. It is a common paffage of Cicero •, " There is no nation ** {o barbarous as to be'without religion*." It feems • Tufcul. Difput. Lib. 1. ( n ) feemsas ifnonefuch had fallen within the com-^^ ^^* pafs of his obfervation. Maximus Tyrius alfo tells us, that ** For a man to be without any religi- *^ on at all, were as monftrous and unnatural, as *' for an ox to be without horns, or a bird to be ^' without wings*.** And fo Plutarch in like manner obferves, that " Though there be many *' towns and cities without coin, without govern- ♦^ ment, as it happens fometimes ; yet, fays he, *' I never heard or read in my life, of a city *' without a temple. And I believe it is as im- ^' poflible, that there fhould be a fociety of men ** without religion, as to build a city without " foundations f." Hence many perfons, both ancient and mO'i dern, have thought religion to be the Ipeciiic difference of man, and not reafon; becaufe there are fo many apparent fpecimens of this in beafts^ that in fome inftances it is hard to diftinguifh by this only between the brutal and human nature : whereas religion b peculiar to man, wherein no other fort of creatures do participate. For it is very plain that man, by his felf-refleding power, difcerns himfelf to be a depending creature ; which neceffarily prompts him to pay homage to fomc fuperior being, on whom he thinks himfelf de- pendent. And therefore, if many of the Pagans have worfhipped for Deities, thofe creatures which they thought mofl ufefui to them ; it was not that * Mav. Tyr. Diflert. xviu Scft. 5. Edit. DaviC Lond. I " 40. oun,-to. \ Pint adverfus Colotem. See this point handled at large by the Author in his Living Temp i-E P»rt i. chap. z. ( 12 ) that they fuppofed them to be deities in reality,' but becaufe they looked upon them as reprefenting- the Deity, in thofe refpedls, whercinit was moil beneficial to them. But now, while men are naturally addi6ledt6 profels fome religion, as it comes in their way* that which they have the befl opportunity to know ; fo at the fame time they have, generally, a moft rooted dilaffedion to fincere religion, fucli as jfhould command their hearts, and govern their lives and pradlice. This is to be refolved in fome ineafure into the juilice and fovereignty of God. Into his juftice, in not continuing to give that grace which men refift and contend againft : And tliough it is of infinite mercy that his grace does overcome in fome indances, yet that it does not in all, is to be attributed to his fovereign dominion : in which he is not to be prefcribed unto, as to his where he withholds any benefit ; he is fovereignly gracious where he gives that afTiltance and power, which fhall prevail againft this enmity in the hearts of men. And when perfons muft have fomething of religion, and will have only that of it which is moll: tolerable, and does not bear hard upon corrupt nature •, no wonder then, I fay, if they take up with the bare name, and content themfelves with the mere form of godlinefs. But to profefs at fuch a rate is the moll eafy thing in the world. IV. This ( 13 ) lY. This may in fome cafes proceed, particu- S e r m. JarJy in the Chrillian world, from an inward con- I. vidtion of the importance and excellence of religi- on, arifing from the light of Scripture, joined with the inefficacy of it. Very plain it is, that the light by which the truth of the Chriftian re- ligion is difcovered to any one, carries mighty convldlion of its excellence along with it. It does fo to any one who views the weight and im- portance of the Chriflian religion, and confiders alfo the evidences of it which are fuperadded. A religion that came with triumphant evidence and glory into the world! Spoken ai Jirjl by the Son of God, and confirmed by thim who heard him ; Go d hearing them witnefs^ by figns and wonders of the Holy Ghoji^, Some do confider thefe thino^s, and thereupon the light is fo convincing, that they cannot withftand it, nor avoid receiving this religion as divine; but then, alas! it is too faint and impotent to govern their hearts and lives. Ic is powerful enough to convince their judgements and confciences ; but too weak to change their minds, and influence their actions. Hence it is that there is in many a profeffionof the true reli- gion, with a repugnant, inconfiflent pradice. V. With fome others a profeffionof religion may proceed from mere finifter defigns. They make a profeffion of religion, becaufe it fults with their in terefts and private views; and ferves toraife and eftablifh their reputation, and by confequence ro iacreafe their gain. They could not do fo wel{ without it in fuch a country, and among fuch a H^-b I! 3,4. p-ople; ( H ) people ; {o that gain and godlinefs with them are commenfurate to each other. Therefore, fmce a profeflion alone ferves their turn, and anfwers their purpofe, what need is there of any more ? What need has any man of more than will anfwer his end ? " I will have no more to do with religion, " but to ferve my fecular intereft,'* will fuch a one fay, if he fpeaks his own fenfe : " I defign *' not to be faved by religion j but to live credi- " tably in the world, and to fuit my defigns with •' thofc, with whom I live." Again^ VI. With others it may proceed from a re- gard to their anceftors, from whom a religion has been tranfmitted to them. This is a thing that has defcended from father to fon ; " I muft therefore *' be of the religion of my fathers." This Ihews the reafon why a religion fo received, be it ever fo good, fhould be fo inefFedual •, and have fo little command of the hearts and lives of men : for it's efficacy, and the grounds for receiving it, do as ic were meafure one another. The Apoftle Paul, fpeaking of the manner in which the Chrillian re- ligion was received by the Thefialonians, fays ; Tifey received it not as the wcrd of man, hut of GoDyWbkb effeofually worketh in them that believe. « Hence it appears plain, that where the religion of Jesus as coming from God is embraced on the authority of the divine word, and where men have their fouls overawed by this apprehenfion, there it works effedually •, but on the contrary vhere it is received without grounds, there it be- comes • I T1k(T. II. K, ( 15) comes inefFeftual. Many are Chrlftians on theSERM. fame grounds, and for the fame reafons, that others •^• are Pagans, Mahometans, or any thing elfe. And were they to give a true account of their faith, it would be this ; '^ The rehgion that my forefa* *^ thers were of, muft be mine alfo.** This 1% 2X1 argument, which, mutatis mutandis^ ferves a^ well to make the Mahometan religion true, asthq Chriilian. And if it is fo profefled, without grounds or reafoiis, it is no wonder if it be with- out efficacy on mens lives and pradlice. VIL With others a profeilion of religion 15. taken up as a novelty. A veneration for antiquity has a great influence on fome ; while others are, as fond of novelty. This was the cafe, it is like- ly, of many of thofe unfound Chriftians, whonx the Apoille fpeaks of in this epiftle to Titus. Chriftianity at this time could be but newly planted in Crete, it could be only in its infancy j and therefore many embraced it as a new things and were pleafed with it on this account. Thus we may fee, men of different tempers arefwayed to the fame end by contrary inducements. And wc may add in the laft place, VIII. That nothing but cuflom can make the profeffion of religion to appear tolerable, where it is attended with a repugnant and con- tradidtory practice. Were there but fewinftances of this kind, a man would not have the bold- nefs to venture on an open courfe of wickednefs, repugnant to the religion commonly profefled where he lives, vvhilft he continued to make a pro- ( i6) VOL. profcflion of it himfelf. But it h very obviouif II. to common experience, that many do emulate one another in that, which is moil indecorous and unbecoming, even in that which is contrary to the common reafon of all. How many gain- ful forts of wickednefs have ceafed to be fhameful now-a-days from their being common! For when the reftraint of fhame is taken off from the mind, it is a moft eafy thing then for a man to be wick- ed. Thus influenced by cuflom they juftify one another in what their own fedate thoughts would condemn, if they would but allow themfelves to think. And hence it is that men are able to re- concile two of the moft inconfiftent things in the world 9 a profeflion of the moft pure religion with the moft impure converfation. I S H o u L D have proceeded to the fourth gene- ral head of difcourfe, but fhall conclude with one dreadful and tremendous refleftion. What ap- parent danger are we in, of lofing that religion from among us, which is more generally profeiTed at this day! principally becaufe of the refiftance and oppofition, which is made againft it, by the prac- tices of thofe who profefs it. For pray do but confider — What does God fend his Gofpel a- mong a people for? Does he aim at any end in this, or does he not ? And can that be a wife intelligent agent, who aims at no end? Or can we fuppofe him to ad wifely who aims at no proportionable and fui table end ? What then can we think the great God defi|.i,ncd as his end, in fending the Gofpel into the world ; in planting it in this, or any ( 17 ) any other nation? There are certainly fruits that S e rm^ he expeds to receive; and therefore v/c find how I- exprefs the threatnings are, when thefe fruits are withheld. Nothing lefs is threatned than the taking of the kingdom of God from them, and the giving it to a nation bringing forth the fruits thereof"". Oh the little correfpondency of the hearts and fpirits of men to the defign of the Go- ipel! And what a tremendous and melancholy profpe6c does this afford us ! I Should not be fo afraid of comets and blazing ftars f , nor of all the malice and fubtil- ty of earth and hell combined together; I ihould never be afraid of thefe things, I fay, even though the fubtilty of our enemies was a thoufand times greater than it is, if I could but fee fuch a love of the Gofpel, joined to the enjoyment of it, as to form the heart and influence the pradice. Buc when I find it is Go d's way, and exprefs threat- ning, that where the truth is not loved^ there to give them up to ftrong delufions even to believe a lyey that they might he damned^ who believed not the truth hut hadpleafure in unrightoufnefs^^ then I confefs, I fear, I tremble. I Know not why we fhould think ourfelves exempt from a danger of this kind , when we confider how generally ineffedual the Gofpel is among us. Alas! why flaould we exped God to be indulgent towards us, in this relped, above Vol, II. B al! * Math. XXI. 4.;. »2Thersii. io,u,i2. ■j- N". S. The Author here alludes ro rhe famous Comet which appeared in December 1680 : and pcrl»ps ai the very time when this Sermon was preached. (i8) all mankind ? What have we the Gofpel for, if we never intend our fpirits fhou'd be formed by it ? If we have no defign it Ihould govern our lives, have not we of this nation reafon to fear, in as much as we do not conform our pradice to our religion, that we fhall be fuffered to conform our religion to our pradtice? We know there is a religion, too near at hand, that will allow and fquare well enough with the mod vicious pradtice imaginable. Live as loofly as you will and confefs your fins toa priefl, and his abfolution folves all. Surely we have reafon to fear left our acling con- tradiftory to the end and defign of our religion Ihould even lead us to embrace that fottilh one of the Church of Rom e. SER M. ( '9 ) SERMON 11. Preached January 23, 16 So. TITUS I. 16. They prof efs that they know G o d ; bi/t in works they deny him, being abominable ^ and dif- obedient^ and unto every good work reprobate. IN ourlaftdlfcourfe we confidcred the various reafons and inducements, that lead many per- fons to make a profefTion of religion, even while they are contradiding it in their lives and pradice. To which one more might have been added j and that is, they have a foolifh thought that by the good they profefs, they Iliall fome way or other expiate the badnefs of their condud. Such a hope as this, as fond as it is, too apparently obtair^B with a great part of the world. And this I mention, not only as a thing too evident, and confiderable in it felf, but as it moft fitly leads to what I intend in this difcourfe: Which is, Fo u R T H L Y, To Qiew the Vanity of fuch a profefifion, and by confequence the fondnefs and folly of fuch a hope as is here fpoken of. And in treating on this fubjed I fliall fliew, that fuch a profefTion in perfons of fo immoral a charadcr, B 2 fignifies (20) fignifies nothing cither to procure them the re- putation, or the rewards of the rehgion that they profefs, or unto which they pretend; I would be underftood to fay, that it is of no avail to intitle them to the reputation of it amongft men, nor to any reward of it from God. Thefe two things we fhall diftindly confider. I. Such ablafled, felf-confuted profefTion as this, of which we are fpeaking, is of no fignifi- cancy forfecuring the reputation of being religious amongft men. If it were indeed fo far available as to fecure them fuch a reputation, or to pro- cure them that efteem from men, which is due to thofe who are in reality, what they profefs them- felves to be, that would be but a poor thing, and very little to their fervice. // is a /mail things fays the Apoftle St. Paul, to he judged by man's judge- went^. All muft finally ftand or falj, by rhe judge- ment of a fuperior Judge, whofe judgement will controul and reverfe all falfe judgements pafTed before. Every man muft then give an account of himfelf to G o d. He is not a Jew ivho is one out- ivcrdl)\ hut he is a Jew that is one inwardly^ ivhofc fraife is not ofmen^ hut of Go d^. If one could never fo effaftually recommend one's felf to man, it is not he who commendeth himfelf^ that is ap- proved^ hut whom the Lord commendeth ^ And therefore I fliould not think this much worth in- fifting on, but only with defign to lay the ground of an argument from the lefs to the greater : That if * 1 Cor. IV. 3. ^ Rom. 11. 2S, 29. ^ zCor. x. iS. (21) if fiich aprofeflion of religion cannot do that which S e R M. is lefs, to wit, intitle one to the reputation of it ^I* amongft men •, much Jefs can it do that which is greater, that is, procure the rewards, which God has promifed to the conftant and fincere. We muft underftand here, that by fuch evil pradlices, as can be fiippofed to overthrow a pro- feflion, and annul thefignificance ofit, cannot be meant fuch things as are reafonable to be imput- ed to the infirmities which are incident to the bed:, and confident with the mofl perfed human charader : but it mufl be underflood of openhof- tilities againfl Chrift and his religion ; for doubt- lefs the words abominable^ and difobedient or unpsrfuadable^ as the word f fignifies, amount to fo much. By the former is to be underflood, the heinoufnefs, and grofTnefs of their wickednefs; and by the latter, their obflinacy in an evil courfe. It is true, though the lafl exprefTion the Apoflle makes ufe of in defcribing the perfons whom he cenfures as reprobate to every good worky denotes an evil habit of mind, not always falling under human cognifanceand cenfure ; yet there is enough in the two former, befides the fymptoms there may be of the latter, to fliew what the men really are. A profeflion therefore, I fay, in men of fuch a character, can fignify nothing, even to this lower purpofe, that is, to intitle them to the reputation of religion amongft men. And this will appear from being viewed in feverai lights. B ^ i^ ( 22 ) 1 . S u c H a contradided profeflion Is not wont to do ib in other cafes. No man can take him to be a friend, v/ho calls himfelf one againfl a continued feries of adions, which manifellly im- port habitual hatred, enmity, and mplice. No one will call him a good fubjed, whatever he pretends, who is at prefent in open hoftillty a- gainfl: his prince. 2. Such a profeiTion in other cafes not only gives no reputation amongfl: men, but brings a difgrace, and cads a reproach upon the perfon making pretences. When a man's adlions are continued, palpable and manlfefl againfl his pro- fellion, as in this cafe, it brings, I fay, a re- proach upon him for pretending to it. And it is fo far from being to his reputation that he draws upon himfelf the fufpicion of being either faife, or foolifh: of being falfe, that he would defign to deceive; of being foolifh, that he could hope to fucceed in fuch a cafe, or, indeed, of both thcfe together. 3. A M E R E profefTion among men, in every common cafe, is fo far from fecuring reputation to him who makes it, that it even finks the re- putation of the man that credits it. A very ju- dicious perfon this to be foeafily impofed upon ! Tlierefore he who attempts in fuch a way to impofc upon another, either he, upon whom he rnakes the attempt, will but regard him as a fool; or will be fo accounted himfelf, becaufe it is fup- pofing him to be one who is capable of being k) iinpofcd upon. Which is no iefs than an attempt to ( 23 ) to blafl: the reputation of him, whom he endea- S e r m. vours to deceive. "• 4. A S E R I E s or courfe of a6lions is always to be taken as more fignificant and expreffive of the habitual fenfe and temper of a perfon's mind, than words can be thought to be. Words only (peak a man's prefent fenfe of things, but a con- tinued courfe of adions fhews his habitual fenfe of them ; and is therefore the far greater, and more confiderable thing on all accounts. I F I am to form a judgement of another man, it is of more importance to know what the bent of his mind is now, than to know what it was, at this or that particular time. It is nianifeft that a feries of actions is more fignificant and expref- five ; whether you compare words and adlions to- gether with relation to the fame thing, or app^y them fevcrally to contrary things. If you apply words and adlions to one and the fame thing, let it be (or inftance to kindnefs and good-will : Suppofe then you have for your objed a very indigent and diftreiTcd perfon, one expofed to cold and pinched with hunger j let one fay to him in this cafe, '' Come be filled, be warmed j** pray what would that fignify in comparifon of giving him the things which are needful for the body^, as the Apofde fpeaks in the fame cafe? Which is the moft fignificant expreffion, fuchfair words, or fuch effedlual actions ? A G A J N ; Let words and adlions be applied together to the fame thing and to fignify ill-vv^ill : B 4 An ^ Jam. II. 16. ( 24) An unkind word may fignify but a fudden paf- fion, and no one will infer habitual hatred from an angry word : but a courfe of adtions may im- port not only unkindnefs, but a malicious temper of mind. Then if we apply thefe two ways of expref- fing Oman's mind, that is, words and adions, to contraries, the one to fignify kindnefs, the other unkindnefs -, if it be manifeft that words are lefs fignificant and actions more, furely then that which has lefs fignificance in it, is never to be be- lieved againft that which has greater. Again, 5. No man's words are to be believed againft his works. If a man fhould fay and unfay the fame things, it may be a hundred times in a day, would you give any credit at all to his words ? It IS impofTible you fhould. For in any cafe where I am to exercife human faith, if there be much to be faid for and againft the thing, I muft believe, according to the greater evidence, and cannot do otherwife ; I neceflarily muft take that fide in my belief on which the ftronger probability lies. But in this cafe what ftiall I do ? 1 can here take neither fide : for how can a thing be greater or better than itfelf ? I have therefore nothing to do here. I can exercife no faith; for I am not to beheve a man's word againft his word, when there Is equal evidence on the one hand and the other. I am much lefs to believe his word againft his a6lions, for that would be be- lieving according to the lefs evidence. And fur- ther, 6. ( 25 ) 6. If a proFeflion were to prevail amongfl: S e R M. men, againft a feries of adtions, it would take away the ground and foundations of all publick human judgements. For fuppofe a man arraigned of murder, the bufinefs to be inquired into is, what evidence there is of malice prepenfe. This is the matter to be tried. For the bare taking away the life of a man, is not the crime to be punifhed. But the thing to be inquired into is, what evidence there is, or what inducements to believe that the thing was defigned or purpofely done. If againft plain fads, and apparent circum- ftances to the contrary a man*s word fhould be believed, there could then be no fuch thing as a human judicature in the world. 7. Actions cannot be oppofed to a mere ver- bal or a fcenical profeflicn, with greater abfurdi- ty, in any cafe whatfoever, than in the matter of religion. You can fuppofe no cafe wherein ac- tions can be oppofed to adions, and words or a profe/Tion to a courfe of actions with greater abfur- dity than in this prefent cafe. If we were to think of things manifeftly abfurd, we could advance no- thing that is more fo. Suppofe, for inftance, a perfon upon a journey fhould pretend to be in hi$ right road, and he is told he is going a quite Con- trary way, and one fhould follow him, from day to day, and ftill fee him going wrong, though he ftill fays he is on his journey and is going right; what can be more abfurd ? Now kt us ufe our underftanding and confider, whether there be not as ridiculous an abfurdity in pretending to religion, againft ( 26 ) VOL. u^ainll a feries of a<5tions, which have a contrary II. tendency. Do we not all know that religion, in the common notion of it, has a tendency to blef- fednefs; even to glorify God, and to enjoy him for ever in glory, as the end ? Can there be a greater contrariety fiippofed in any one thing- to another, than there is inaconrfeof wickednefsto the glorifying and enjoying God? Or can any man think, without as palpable abfurdity as is pofTible in any cafe, that -whoredom, drunkennefs and debaucheries of all forts, are means and in- ftruments for the glorifying God, and faving a man's own foul ? To fay, I am a Chriftian, is to fay, I am going to Go d, to glorify, to enjoy him for ever. But you can fuppofe no cafe wherein contrary adlions can be oppofed to a pro- fefiion, with more abfurdity than in this. 8. W E are exprefsly forbidden, in the holy Scriptures, to treat, and behave our felves towards Chrijlians that are only fo in name and profeflTion, in the fame manner as we are obliged to a6l to- wards thofe that are fincere. We are even dire6t- ed to turn away from thofe, who have a form of godlinefs but deny the power of it '. When per- fons are unperfuadable and obftinate in an evil way and vicious courle, and will not hear the Church they are to be counted as heathens and publi- cans ^, and are not to enjoy the reputation of Chriftians, even amongft men, according to the law and judgement of Chriil himfelf in this very matter. 9- ^^ i Tim III. ^7 ^ Marh. xvin. 17. ( 27 ) 9- And laflly; The common profelTion oFSerm* religion, in which they feem to bear a part, fuffers M« by their inconfiftent condudtand behaviour; and it is very unreafonable, therefore, they Ihoiild gain by it. They would gain honour from the profclfion of Chriltianity, and yet bring a reproach and fcandal upon it. And is it to be fuppofed that fheir profeffion, in fuch a cafe, fhould ho- nour them? They do the greateft indignity ima- ginable to the worthy name which they profefs ; nay it is blafphemed by them, and through their means is evil Ipoken of by others. But yet it may beflid, as to all this-, " Are " we not then to call fuch Chriftians as profefs *^ thcmfelvcs to be fuch ? Are v/e not to give them *' the name ?" Truly controverfies about names are always to little purpofe. It is no great mat- ter by what name fuch perfons are called. I am willing to give them all that their profeflion rea- fonably can be undcrftood to intitle them to. They are, by profefTion, Chriflians, But what can that fignify to any man's being in reality what he does profefs himfelf to be ? I will therefore fay, fuch an one is a profefTing CJiriftian ; and what can they make of this ? What advanta2:e is it ? They are called Chriflians, jufl with the fame pra- priety that you would call the pidurc of a man^ a man. Though perhaps not altogether with that propriety neither ; for truly a good pidure is more like a man, than fuch perfons are like real Chriflians. It is a very bad picture indeed, that would not be more like the perfon, it pre- tends. (28) VOL. tends to reprefent, than many fuch men are ft) II. true fmccre Chridians. Poflibly we may call the carcafe of a man, a man, when it is rotten and {linking. " Such a man (you fay) lies buried «* there *,'* but you know very well that the corps is not the perfon himfelf. And yet there is more propriety in ufing fuch language in this cafe ; becaufe fuch an one was a man, but he. whom we Ipeak of Jiever was a Chriftian, and God only knows whether he ever will be one ! We call fuch perfons Chriflians, in like man- ner as in a play, or theatrical reprefentation. One we call the Grand Seignior, and another an Emperor, according to the parts they aft. In this manner, I fay, we may call the perfons be- fore fpoken of, Chriflians ; for they perform a part, and make a Ihew on the ftage of the world in performing cheap and eafy adls of Chriflianity. Or it is fomething like the compliments of one perfon to another, to whom he would pretend friendfliip ; and under that pretence hides the greateft malice, till he can have an opportunity of fhewing it with effe6l. Now if fuch a profeffion as we have been fpeaking of, will fignify fo little to the purpofc mentioned in the beginning of this difcourfe, the giving of a man the reputation of being religious among men •, how much lefs can it fignify to that higher purpofe, the intitling him to a reward from God ? Surely it is lefs poflible to deceive Him. And whatever advantage is gained in this world by fuch an empty, inconfiftcnt pro- feflion> (29) feflion, it is infinitely Jefs than the final reward Serm. of God, which will be given to thofe, who both ^^^ profefs and practice religion in fincerity. But before I proceed to this important pointy fuffer me to exhort you all ferioufly to confider of fomething better, than fuch an empty, felf-con- fiited profeffion as this, to be a fupport to you,> in fuch a time as we have lying before us. Surely» in a feafon of diftrefs, there are no fort of perfons whofe cafe is to be lamented fo much as theirs, who have nothing for a fupport but only this pitiful thing, this empty felf-confuted thing, wc have been fpeaking of. Oh ! the cold comfort it will give a man's heart, when he comes to fuffer afflidtion, to fay, '' I have been called a Chri- <' ftian and a Proteftant ; I have profeiTed on the «' right fide, and have gone on in the right way ; *' but, alas ! all the while have been fighting *' againft the very defign of the religion I have *' profeffed, by a contrary life and converfation !'* "Will this bear up the finking heart of fuch an one in a feafon, when the guilt of his former courfe^ through a long trad of time under the Gofpel, flares him all at once in the face ? Labour then to do more than barely to pra* fefs to know God 5 fince a bare profeifion will Cgnify nothing with him, and but little with men. And truly it muft fignify very little to yourfelves, to your own comfort and confblation in an evil day j when gloominefs, blacknefs and darknefs cover all on every fide. There may then poflibly, if fuch a time fiiould come, be room (3°) VOL. room enough for confideration. Labour there- in* fore to know God in good earneft. ^ey that know his name ^ willful their truft in him s. To have fuch a refuge as the eye of God in fuch fl world as this is, what folace and fatisfadlion does it give the foul of a man ! efpecially when there is nothing but darknefs and terror on every hand. To conclude, I Ihall only take notice to you of one paflage in the book of Daniel. And fuch as do wickedly againft the covenant Jhall he [the king there fpoken of] corrupt hy flatteries \ but the people that do know their Gqt> Jhall be ftrongy and do exploits or wonders ^. Thefe paflages re- fer to the time, when Antiochus fell with fury upon the Jews. A great many of them, when the afpecl of the times was frowning upon their religion, did then prevaricate, and do wickedly againft the covenant ; that is, turned from their religion and complied with his idolatry ; but of fuch of the people as knew their God, it is faid, that they fhould be ftrong and do exploits. It is a great matter to know God in fuch a time. He that has the knowledge of God poflefTing and filling his foul, will have God reprefented to him as THE All in all ; and this whole world will be before him, as a vain fliadow, a piece of pageantry, a dream, a vifion of the night. He who is invifible will be always with us, when we once come to be of the number of thofe who know God, in the manner we profefs to do it. S E R M. ^^Pf. IX. lo. *^Dan. XI 52. ( 3" ) SERMON III. Preached February 13,1680- TITUS I. 16. They profefs that they know God ; but in i^ort they deny him, being abominable^ and difobe- dienty and unto every good "work reprobate. I II. Y Now proceed tofhew, that a bareprofef-. fion of religion cannot intitle any one to the rewards of it with God . And the ar- gument is capable of being drawn, as was formerly intimated, from the lefs to the greater. If it cannot, intitle one to a reputation amongft men, much lefs can it to the reward of it with God. And it will be conclufive two ways ; In the firfl place, that the gain and advantage of the rewards of it with God, is unfpeakably greater, than the re- putation it can give us among men. If then it cannot intitle one to the lefs, it cannot to the greater. And then in the next place, that to de- ceive men, by fuch a pro fellion, is infinitely lefs diffi- cult than to deceive God. They who cannot deceive men by fuch a profeffion, joined with a practice fo grofly wicked as is here expreffed by the Apollle, can furely much lefs deceive God, There is, even in the minds of men, a judgement concerning them contrary to that profefTion : ^he tranfgreffion of the wicked fays in my hearty there is no fear of Go9 (32 ) God hefore his eyes^. It fpeaks that language, carries that fignification with it in the mind and judgement of any common obferving fpedtator. What fentiment then mufl it beget in the mind of God, who fees immediately, and without the intervention of any argument, beholding things juft as they lie in themfelves ! But befides thi^ double argument, from the lefs to the greater, there are feveral other confiderations, that will evince the fame thing. As, I. It is the declared rule of God's righteous judgement, to -deal with men finally according to their works, and not merely according to their profefTion ; according to what they do, and not to what they pretend. It is the conftant tenor of Scripture, (of which you cannot be ignorant who are wont to read your bibles) that God will in the laft day, render to every man according to his works ^, as it is in fundry places. And in the epiftles to the Afian churches, our Saviour putting on the perfon of a judge, thus addrefTes himfelf to the one and the other of them ; I KNOW THY WORKS ^. Immediate cognizance is taken of them, even of thofe which are mofl: latent ; much more of thofe which are apparent and manifefl, as the works we have fpoken of, are. Upon this account he makes himfelf known to them by the defcription of one who irieth the hearty and fearches the reins^ that he may render to every one according to their works '^ And he is fur. *rr. XXXVI. I. '>Rom. ii.<;. cRev. 11.2,9, t;, 19. III. 1,8, 15. '^Kcv. II. 23. ( 33 ) further reprefciited as one who has eyes as a flame S £ r M. of fire'' ^ fearching into the very things wherein it HI. takes place. And we are told that in that very day, it is not the faying unto h-im, Lord I Lord I that fhall inticle any one to the kingdom of heaven ; but the doing of the will of God the Fa- ther who is in heaven ^ Where our Saviour al- fo further afllires us, that thofe who fhall make this profeflion, without a fuitable life and con- verfation, will be rejeded in this awful manner, Depart from me I I know you not ^. But under what notion, or for what reafon, are they thus to be abandoned ? as workers of iniquity. Thus we fee their evil works will cad the balance againft all their pretences to that which is good. 2. We are further to confider, that it is an un- reafonable thing to imagine, that God will give men a title, without giving them a capacity for enjoying the rewards of the blefled flate. Cer- tain it is, that mere profeflion qualifies no one for this happinefs ; therefore it is not reafonable, that it Ihould intitle any one to it. A man is never a whit the more capable by his profefTion of dwelling with God, in another world ; of im* mediately beholding with fatisfadion his blefTed, glorious face. To whatpurpofe is a tide, where there is no capacity ? It would not confifl with the wifdom of God, to divide thefe things, which muft neceffarily concur to one end, namely, to his own glory, and the perfon's fitnefs for the enjoyment of Him. Men are wont to be wifcr. A title with them fails, when a capacity docs. Vol. II. C They • Rev. II iS. * Matth. vu. 21. » V^r. 22. . ( 34 ) VOL. They ceafe to be intltled to an eftate, who by a II' natural incapacity cannot enjoy it, as for inftance, fools and lunatics. Again, 3. Their profefTion h fo far from ;intitling them to the rewards of another world, which belong to thofe who are fincerely of the true re- ligion i that, being joyied with a wicked life and evil praclices, it provokes God fo much the more highly againfb them, ingages the divine wrath and vindictive juilice, fo much the morcdiredly to their ruin. And this on feveral accounts. As, (i.) Because fuch a profeflion demonftrates, that thefe perfons fin againft fo much the more light 5 otherwife what makes them profefs at all ? They who proftfs religion, as a great part of the world do not, certainly muft be fuppofed to know more. We do not call them profeflbrs of the Chriflian religion, who were born among Pagans, and always have liv^ed as fuch among them. They who profefs Chriftianity, are fup- pofed to live (and do fo for the mod part) in the inlightened region ; in that part of the world through which the gofpel-light hath difFufed it- felfc This is therefore a mofl: horrid thing, for the works of darknefs, and of the night, to be tran faded, where the Gofpel has made it broad day. And if they, who have opportunity to know more than others, are after all vicious and immoral, doth not this highly increafe their wickednefs ? .Will not this inflame the wrath of God much more againfl them ? And if, in fa(5l, they do know more, is not the provocation the I greater ? C 35 ) greater? Men certainly know fomething 'ofS e r m. what they profefs, more or Jefs. For as there is J^a- not in the natural world, fo neither is there in the moral, any fiich thing as pure and abfolute dark- nefs* And when light fhincs round a man, it makes him the more deeply guilty, that he can find nothing die to do but to commit wickednefs. Light got within! What an aggravation is that of a man's iniquities, or the works of darknefs ? Light fhines in his judgement and confciencc ! Divine and merciful light projedts its beams from above into his very foul, where it is held in un- righteoufnefs ! This is that which wrath flames againfl, even the wrath of God ; which is re- vealed from heaven againft the ungodlinefs and ini- quity of men, who hold the truth of God in un^ righteoufnefs ^' . This is mofl highly provoking, that where divine truth might expcdb to find a throne, there it fhould find only a prifon. And therefore, what can enfue upon this, but tribu- lation and anguifh, inftead of a reward ? It is to him who knows his mafter's will and does it not, that many flripes do belong '\ In like manner, we find the Apoftle James fpeaking, — 51? him that knoweth to do good^ and does it not, to him it isftn^. And our Saviour faith thus to the' Pharifees, If ye were hlind ye jhould have no fin : hut now ye fay you fee, therefore your fm remain- eth K What !> are we blind alfo, fay the rulers ? They took it for a great reproach not to be C 2 thought '^Kom. u. 7,8. *Luk. xii.47. ^Jam iv.17, ^ John IX. 40, 41. ' * (36) tliooght very difcerning. But, fays our Lord^ it had been well for you if you had been blind ; for fince you are fo knowing, your fin remains, and you are abfolutely inexcufable. (2.) It follows of confcquence, that they fin with malice who can allow themfelves to join wickednefs \vith their profelTion ; and outface> as it were, the light of that truth, which dired- ly teaches them otherwife. For, in the cafe now fuppofed, the intereft of Christ and his religion has already, as it were, fought its way through all the outworks ; and there is now no further oppofition but the fortrefs of the heart, the feat of love or hatred, of kind propenfity and incli- nation to God and Christ, or of enmity and malice to them. The bufmefs now lies wholly at the door of the will. By how much the more of the will, by fo much the more of enmity and ' malice there is in finning. By how much the more of light, fo much the more of will; and the more profelTion there is, fo much the more of light. In this feries do thefe things lie. If wefm wilfully, after ive have received the knowledge of the truths there is no more facrifice for Jin ™. If you fin againfl this facrifice^ you are not to exped ano- ther. Your peace therefore is to be made this way, or not at all. And when a man's know- ledge, as well as his profefllon, is againfl him ; and his oppofition to God and the defign of Chriflianity is refolved into nothing, but mere will > there is not the leaft pretence, or the flia- clow gf a rcafon left to juftify his condud. All Hcb. X. i6. thing (37) tliinors that could have induced me to be at all a Se rm. Chriflian, Ihould alfo have induced mc to be a^ ;_ true Chriftian. For there can be no reaibn brought that a man (liould be a Chriftian in pro- fefTion, but the fame reaibn will be equally con- clufive that he fliould be one in reality, and in truth. And therefore, when reafon, judgement, confcience and profeflion, go together and are all on one fide, how miferably expofed and naked is fuch a perfon, who does not fall in cordially with God, in a way of holinefs, becaufe he zvi/l not ! It is with them as with the Jews to whom our Lord fays, Te will not come tame^ that ye might have life ". (3.) It muft be the more provoking, becaufe there is hypocrify in this conjundlion. It cannot be without hypocrify, that a man fhould lead a wicked life, and yet profefs the true religion. It is very true, it looks like a very grofs fort ol" hypocrify, that perfons fhould profefs religion, and yet lead fuch lives as are vifibly abominable. It is not indeed of the finer fort of hypocrify . but by how much the grofler it is, by fo much the more infolent it is. The affront is the great- er, that a man Ihould fin even in the face of heaven itfelf, and commit fuch wickednefs as all the world will cry fhame of, and this under the cloak of profeffion. Again, (4.) There is moft perfidious falfhood, and treachery in fuch a conduct; and therefore it mull be the more provoking. For, in this cafe, C 3 men " John V. 4p. ( 38) VOL. men not only fin againft law, fince all Tin is a- •^I* ^ gainlt lav/, for where there is no law there is no tranfgrejfion °, but againfl the covenant too. They who profefs to know God, as we have faid again and again, profefs to be Chriftians. If fuch therefore lead wicked and immoral lives, they fin as well againft the covenant as the law ; and in > their way of finning, there is treachery both againft Chrift, and the God of heaven. .The covenant betwixt God and his people, who are vifibly related to him, is ilkiftrated in Scripture by the marriage contradl. And thofe who break it, God threatens he will judge ^ as they who break wedlock are judged^ with ftiry and jealoufy ^, Now jealoufy is allowed to be the moft fervent of all the paifions ; and diftinguifned from common wrath and anger, even by this peculiar confide- ration in the objedl, the being thus related. And it is obfervable in what ftyle he fpeaks afterward. Having difcarded his people and caft'them off, that they fiiould be no longer related to him ; theti^ fays he, / wilt make my fury towards thee to rejl^ and my jealoufy fhall depart from thee^ that is, to ceafe for ever. Thus we fee the relation beino- "diffolved, they are no longer the objects of jea- loufy. Indeed while they continue a profefling people there is a vifible relation, and confcquent- ]y they are objeds of jealoufy ; but when the injured party has fufficiently vindicated himfelf, this vindictive paffion ceafesj and whatever an- ger ♦ Rom. IV. 15. V Ezck. XVI. 38. vei'.42. (39) ger and refentment may remain, it is jcaloufy no Se r m. longer. Again, i^^- (5.) They who join a religious profcfllon and wicked pradices together moft highly provoke God ; becaufe they fin withthe hightft indigni- ty againft God, againft ChriO, and the religion which they profefs. And it is very plain that they do fo, in as much as herein they both mock God, and mifreprefent him. They mock his fovereignty, and mifreprefent his hohnefs. It is a plain mockery to him, as he is the ruler of the world. For men to profefs to know God, to own him as their God, and yet vifibly to afllont him by the mod infolent wickednefs •, what is this like, but putting on the purple robe, and faying, hail mafter I and fpitting in his face at the fame time? Icisin a cafe fimilar to this, naaie- iy, that of a man's reaping according to w'lat he fows, that the Apoftle warns Chriftians not to deceive themfelves. For fays he, Be noi, de- ceived^ God is not mocked ; for wkatfoever a man foweth^ that Jloall he aljo reap % intimating that they would be greatly deceived, if they expeded to reap the reward of eternal life. Moreover, fuch a conduft is a horrid mif- reprefentation of God, particularly as to his ho- Jinefs ; as if he was one who could difpenfe with his injundlions to men of being really holy, and fincerely good, and be fatisfied inilead thereof with appearances, widi mere fhew and pretence. A moll odious reprefentation of God, as if he C 4 were ^Gal. VI. 7. (40) VOL. were like the impure deities of the pagan world I ^^- You lee with what feverity he himfelf fpeaks in a cafe like this *, Take heed^ fays he, lefi there fiould he among you a many or woman^ cr family^ or tribey who fe hearts- turn away fr-om the Lord their God lefi there be among you a root that b ear eth gall and wormwood : And it come to pafs when he hear eth the words of this curfe, that he blejs himfelf in his hearty faying \ I fJoall have peace though I walk in the imagination of mine hearty to add drunkennefs to thirfi : 216^ Lord will not fp are him ; but then the anger of the Lord, end his jealoufy fhall fmoke againfi that man ; and all the curfes^ that are written in the booky fhall lie upon him ; and the Lord fJoall blot his name cut f'om under heaven ^ Obferve here the pro- voicing thing, on which the eniphafis is put. It is that a man ihould walk in a vain courfe of wickednefs, and yet blefs himfelf in his lieart, and fay, " I fhall have peace for all this.'* Pro- voking it mud be, becaufe it is a horrid, re- proachful mifreprefentation of the moil fioly God ; as if he intended to be a patron of wic- kednef% or as if it were indifferent to God how men lived, or all one to him whether they were righteous or wicked. " And does the fmner ^' indeed think fo ? I will make him pay dearly *' for the thought! All the peace and fatisfadion ** that he has taken in that thought, or enjoyed «* in that delufive dream, (hall coil him dear! " for ' Dcur XXIX. 1$, ip, 20. (41 ) " for becaufc of this fhall my jealoufy fmoke Serm, «* agalnfthim." III. (6.) To join profeiTion with fuch a wicked pradlice, is to make that very profefTion itfelf a lye ; and a lye, in this cafe, cannot but have high provocation in it, if you confider thefe things. i^f. In the firft place, it is a lye to Him who knows it to be fo. He is an impudent Jyar in- deed, who tells a lye to a perfon, whilfl: he him- felf is fenfible that fuch perfon knows he lyes. To come and hold forth fuch an appearance fo flagrantly contradided, to One fo wife and in- capable of being deceived as God is ; what can be more provoking ? and therefore you find that this is mentioned as the aggravating circumdancc of the crime of Ananias and Saphira ; that tbey lyed to the Holy Ghofi % whofe eye could clearly fee through every difguife. Again, 2^^y, To lye in this cafe mufl needs be verf provoking, in as much as it carries in it an im~ plicit denial of the omnifcience of God ; that is, by fuch a condu6l I fpeak or do that, which i$ equivalent to fuch denial. I do indeed by nav profefTion declare my belief, that God iee.s aif things, and that to him nothing can be fecret ; but at the fame time by my life and converfation^ I do more ftrongly declare that he neither fees nor knows. And what is this but to deny Go'Sk to be what he is ? It is, as it were, as much as in me lies, to ftrike out the eye of the Deity- Tufh 1 He does not knowy neither is there know- ledge » Afts V. 5. ( 42 ) VOL. ledge in the Mofi High ^ He forgets it or does n. not behold it. Strange brutifhnefs ! He that form- ed, the eje^ jljall he not fee ? He that teacheth man knowledge^ fhall not he know? "^ This is to make the omnifcient God like a Uind deaf idol in a heathen temple, that hath eyes but feeth nct^ and ears hut heareth not ^, What a provocation is this ? Moreover, 3"^^^, It is moft repugnant to the nature of God to make this lying profeflion, and is there- fore abominable. 'To cover hatred with lying lips^ fays the wife man, is abominable to the Lord ''. Even fuch an abomination as his very nature detefts. It is againft his nature to pre- varicate. For though he is Almighty, yet he is pleafed to have this faid concerning him, again and again, 'in his holy Word, that he cannot lye; nay it is impofiible to him to do fo, not- withftanding his omnipotence. It is a thing fo repugnant to the true God, fo contradidory to the finccrity and fimplicity of the divine nature, that you can imagine nothing more hateful and provoking. 4^^^y and Lastly, It is a participation of the diabolical nature to be an habitual lyar in fuch a cafe as this. For we know the devil is the fa- ther of lyes. Why has Satan filled thine hearty fays Peter to Ananias and Saphira, to lye to the Holy Ghofi ? y It makes a man a devil before God, when the habitual courfe of his profeflion is "^ Pfal. X. II. " xciv. 7, Sec. .^Pfal. cxv. 4, 5. ^ Prov. X. 18. y h€vi V.4. ( 43 ) is nothinp; elfe but a lye. And that It Is a lye S e r m. TTT and ought to be To deemed by us, many paflages ^^^• do clearly demonftrate. If a man fays he has fellowfhip with God, and walketh in darknefs^ he lyeth and does not the truth : The man who does thus is guilty of a jye in pradice ; for God is light and in him is no darknefs at all ^. So that if any one profefTes he has fellowfliip with God^ and yet allows himfelf in works of darknefs, hc- , is guilty of a pradllcal lye. He does by his pra6lice give the lye to his profefTion. The word rendered feilowfhip *, fignifies participa- tion and converfe, but we may underftand it in a greater latitude, than to fignify converfe with him only, fince it fignifies to have an intereft in him, and relation to him, and is therefore of the fame import with knowing God. Ifrael Jhall fay my God we know thee, hut Ifrael hath cafi off the thing that is good^. There was a laying claim to God, as if they had a part or portion in him, v/hen there wq^ no fuch thing. It was but a lye. I know the hlafphemy of them who fay they are Jews, and are not^ hut do lye ^. As if our Lord had faid ; I take it for a high blaf- phemy againil me, and my name \ againll: the religion of which I have been the author, that fuch perfons fnould pretend to be of it, or to belong to me. It is at once a fcandalous lye and blafphemy itfelf. Thus * I John I. 6. * Kor.wiav. * HoC viii, 2, 5. V Rev. II. 5). ( 44 ) Thus it appears, that they who lead fuch wicked immoral lives, are fo far from intitling themfelves to the divine rewards by their profef- fion, that they only expofe themfelves feven times more to the wrath of God, than if they had never profefled at all. This efFedually demon. Urates, to do which was the main delign of what has been hitherto faid upon this fubjed:, the va- nity and folly of a mere profellion of religion, without a fui table praftice, let men's fecret mo- lives and views be what they will. S E R M. ( 45 ) SERMON IV. Preached February 20, i68o* TITUS I. 16. Theyprofefs that they know God ; but in workA they deny him, being abominable^ and dif- obedient y and unto every good work reprobate. HAVING in the foregoing difcourfeJ fliewn the nature of, as well as the fecret motives to, a mere profeffion of reli- gion, attended with vicious pradices 5 and alfo the vanity of it both with refpe<5l to God and man : I ihall jiow by Way of ufe draw fame in- ferences from jthe whole. I. That fuch as make a profefTion do not- wlthftanding their flagitious practices highly ju- ftify the religion, to which they pretend. All that lias been faid ferves to this purpofe, to let you fee the excellency of reJigion ; and to this even the very worft of men do give teftimony by their profeflion, how inconfiflent foever b^ tlieir pradtice. Wisdom is juftified by the a6lions of her children, and the teftimony of her very enemies* The (46 ) VOL. The tedimony of an enemy is, of all others, the ^^- mod convincing, and carries the moft demon- flrative evidence ; becaufe that can never be un- derftood to come from inclination. It is a thing which deferves to be well thought of, that the very word of men have f.ich inward notices and fentiments of things as evidendy imports, that the way they hate they cannot but in their judge- ment approve. Their profefTion is from an e- manation of eternal Jight and truth, let into their minds and confciences. They are of fuch a judgement and cannot be otherwife. Light fhews it felf, and cannot but carry evidence with it. Convidion extorts profeflion from thofe, who confider the grounds upon which the truth pf religion is eftablifhed. So that by the way it is amazing to think, that men fhould hate c- thers for pradifing the very things, which they themfejves in their own judgement and confci- ences approve. What ajuflification is this of religion in the fmcere profefibrs of it .? One might even fay it confidendy to a wicked profane debauched Chri- ftian, " Thou who hateft fuch and fuch • for *' their flri6t walking, and holy converfation, *' they do more agree with thee, than thou doft *' with thy felf" Thus do but take the real fentiments of the mod vicious man, who is a profefTor of the Chridian religion, and the life and converfation of the godly and virtuous man, and you will find them correfpond well enough one with another. The one fays in his mind, and (47) and judgement, and by his profeflion alfo, ^' ISerm. *'> own it to be a very reafonable thing, that God ■^^• " fhould be Joved, feared, and fcrved above all." The other does fo, and this is his pra6lice to love and ferve and fear the moil high God. The one alfo fays ; " The wrath of God ought " to be greatly more dreaded than the wrath of '' man ; and that it is a hiatter of greater mo- " ment to pleafe God, than all the world be- " fide." The other actually does what the o- ther thinks and judges he ought to do. The wicked profefTor, if the queflion be aflced, will acknowledge, that it is much more confiderable to him to fave his foul, than to pleafe the flefh : but the truly good man practices according to this apprehenfion. So that between the wicked man's notions, and the godly man's pradice, there is a fair agreement \ but, in tht mean time, what a difagreement between the perfons them- fclves! Thus having fhewn, that perfons who make a profelTion, do, notwithflanding their flagitious pra(^lices, highly juflify the religion to which they pretend -, I proceed to the next in* fcrence. II. Whilst nominal profelTors juftify thofe who are real Chriflians, they evidently condemn themfelves. Such profellbrs as thefe mufb, of all men in the world, be the mod felf- condemned. Out of thine own mouthy may it be fiid of them, ic'/// / condemn thee ^. And the like condemnation they * Luke XIX, 22. (48 } VOL. they may expedb to hear at laft out of the mouth II. of their Judge. Thou knoweft his willy and ap- ^ prove ft the things that are more excellent •, "Thou therefore that makeft thy boaft of the law^ through breaking the law difhonoureft^thouGoD^^ lays the Apollle St. Paul, addrefling himfeif to the Jews of this charader. It were a hard thing to be refolved, if we fliould expoftulate with fuch perfons, and demand of them •, ** Pray why do you make any profcf- ' *^ fion at all ? What tolerable account can you *' give, why you profefs to know God ; to be •' of the true religion, or indeed of any religion *' at all?" It is true, as to fome they are of the Chriftian religion by fate, not by choice. They are thrown upon the religion which they profefs. They owe their being Chriftians to the external circumftances of their condition. They were born in fuch a country, of fuch parents, it is the religion of the nation where they live, the , religion of their anceltors, and it may be they know nothing of another. Many are Chriftians becaufe they cannot help it ; but with others it ia very plain, that their profelTion is the emanation pf internal light ; it is the genuine produd of the convi<5lion of their own confciences, that this which they profefs rnuft be the true religion- And thus furely all perfons muft conclude, who ever fet themfelves to confider ferioufly and im- partially its evidence and internal excellence. But the greater part never do this. Whereas if any ^ Rom. II i& (49) any man could be brought once to confider thisS e r M. point, his protefTion would be the product of his ^V. inward light. A light perhaps too weak to go- vern his pradice -, but too flrong to be expelled by force, or extinguifhed by his own falfe and delufive reafonings. They profefs thofe things to be true, which they would be glad in their hearts were not fo. And their light, though it is too weak to rule them, is not too weak to affright them. In a word, it is too (Irong to be mafter'd by any thing they themfelves, or othefs, have to fay to the contrary. I WOULD in this manner appeal to any fuch perfon if he hath the common underflanding of a man, with reference to the great articles of his - own Creed. You fay, " You believe in God " the Father Almighty, Maker of heaven and " earth." And, what! is it not moftreafonable^ in your own judgement and confcience, that you Ihould do fo ? It may be you had rather that an ■article, diredly oppofite to this, were true. But do you think it more likely, that this worJd did fome time or other rife up of itfelf, than that it was made by an almighty, wife, inviuble Being? " You fay, you profefs to believe in his fon " Jefus Chrid your Lord.'' And is not this, if the matter be examined, far more reafonable to believe, that Jefus is the fon of God, and is in right and title your Lord j than that he was mor- tal, and came into the world to cheat mankind ? Is it more likely that the Gofpel, of which he was the author, was all a cheat ^ That his reli- Vol. IL D " * gion. ( so) VOL. gion^ which was fealed by fo numerous and glo- I^- rious miracles, and brought down to our know- ledge in fuch unqueftionable records, was an im- pofture ? Is it likely, when he had witnefTed that good confellion before Pontius Pilate, that he lealed it with his blood to deceive the World, or that he died only to mock mankind ? If men would confider, their profcfTion would certainly be the emanation of their light, and the convic- tion they have of the truth of what they profefs. They muft however be fenfible, that this profef- fion is a (landing teftimony againfl them, Nay> though they profefs they know not what, nor confider the grounds and reafons of it, yet they are felf-condemned. But why do they profefs, if they don't un- derftand ? Why do they not underftand what they may ? They profels they know God. Either they do know him, or they know him not. If they do not, why do they profefs at all ? If they do know him to be God, what a foul-com- manding thought fhould that be I In Judah is God known^ and his name is great in Ifrael^. Has not Ifrael known God ? A thing not to be imagined, that he fhould be ignorant of him. We have then, for the molt part, the feminal principles of true religion ; which only need to be refleded on, to enable us to difcern how rea- fonable and coherent a frame that of the Chri- ftian religion is. Which, when we come to ap- prehend it, and confider its excellent nature, tne more • PiaL Lxxvi. »> ( sn more we find itdeferves to be confidered ; and,S of confequence, profefTing with the more know- ledge, the greater mud our condemnation be, if our Jives are repugnant to it. For can any man believe thefe two things, that there is a God who made heaven and earth, and that Jefus Chrift i^ his own fon : and after that believe that it is more reafonable to difobey, than to obey that great God ; or be fiibjedl to him, who bought us with his blood, and purchafed to himfcif a do- minion over them and all m.ankind ? I would fain fee the man, and hear what he could fay for himfelf, who profefTing to believe, that there is one Creator of all things, and one Redeemer, who has procured to himfelf a dominion over all by his death; fhall fay, " I hold all this -, but I *' will withal hold, that it is a great dea! more " reafonable to affront than to obey them.'* What man would dare to fiy fo? Who can be- lieve there is fuch a God, who, by the right of creation and redemption, claims a governing power over them ; and yet imagine that it can be fafe for them to live in open hoililities againtl fo rightful a dominion and irrefiftible power ? In a word, who can fay, " I believe there is a *' judgement to come, but I have no need to pre- *' pare for.it ? It is full as fafe to put all to the *' venture, as to prepare that it may go well with " me in that day.' • All thefe things confidered, what felf-ccn- demning creatures muft thefe profeffors be ! K- ipecially when the fecretsjof all hearts rpgft be " D 2 opened. ( 52 ) opened, and all thefe latent fentiments be ex- pofcd to pLiblick view ! Flow will men quake when they come to be expoftulated withj by fo high and indifputable an authority ! When ter- rible Majefty fhall plead with them, in the follow- ing manner ! " Was that religion, which you pro- *' fefTed, true, or was it falfe ? If it was falfe, *' why did you profefs it ? If true, why did you '' not pradife it ? You either believed there was " a God, or that there was none. If you be- •' lieved the notion of a G o d was but a fancy, " why did you worfhip him ? But if you did be- " lieve there was a God, why did you not " conftantly obey and ferve him?" Again, *' Either you took Jefus Chrift to be an impoftor, *' or a Saviour and Lord. If you took him to *' be the former, why (hould you be called after *' his name ? Why did you number your felves *' among his deluded followers ? But if you took " him to be the fon of God, why did you not *' fubjed: your will, your foul to that govern- " ment of his, which he founded in his blood ?*' Oh ! then, what a confounded creature muft that be, who has lived under fuch a profeflion, and in fuch wicked nefs at the fame time, all along ! When fuch an one fhall remember with regret that ever he was a Chriflian, or that he ever heard of the name of Chrift I When it fhall be the matter of his too late wiih, " O that I had *^ been born a Scythian or Barbarian ! That I had ** hved in a den or cave, and had never feen ** man > or had lived without having an oppor- " tunity ( 53 ) " tunlty of ever hearing tliat there was a S e r m. « God!" IV. III. We may further take notice, how little there is of fhanie and modeHy left in the world, with reference to the behaviour of men towards God. Wc find, with relation to human affairs, and tranfa6tions with men, there is fucli a thing as ihame j which, as bad as the world is, has a great power and influence over them. If it were pot for thisj the influence that fliame and com- mon decency have in the world, there would be no living •, and it would be a great deal worfe. tf it were not a fhame to lie openly drunk in the ftreets, wallowing in one*s own vomit; if it were not a fhame to commit filthinefs in the fight of the fun ; if it were not a fliame to be un- clean, or to be a thief ^ or if men in general had given over all regard to a good reputation among their fellow-creatures -, the world would certainly abound with worfe and more numerous monfters. And this ufeful pafTion evidently influences men in this very matter of profefTnig, as it re- drains them from making profefllons that are not fuitabJe to them. An ignorant plowman would be afhamed to profefs himfelf a ftatefman ; or a cobler, a merchant. But how ftrange is it, that no modefty or fhame have any influence in this cafe ! That is, in the affairs and deportment of men towards God. The matter is this. In reference to the things which they have to do one with another, D 3 men ( 54 ) men are awake and in their wits ; but with rela- tion to God, and the concerns of religion, they are in a continual ileep and dream. And you know we don't ufe to refled: with regret upon the remarkable incongruities in our dreams. When therefore men, who conned together the mofl incoherent things in a dream, can do the like in matters of religion, it is very plain they are not in their wits. We reckon that none but fuch as are out of their wits ; none but fuch as are fit to be in chains and a dark room, would, in their reftraint and under the rod, call themfelves lords and dukes, and I know not what names befides, of the greateft found. But I befeech you confi- der the cafe with attention. Is there not a greater difasreement between the fpirit and charader of a wicked man, and the names of a believer ; an heirof falvation, and an expectant of glory? Is there not an unfpeakable greater difagreement ? And yet here, men are not afliamed to profefs at this rate ; to own a profeffion that imports them to be true believers, the fons of God, and heirs of heaven ; while they are abominable, dif- obedient, and to every good work reprobate. IV. It appears from hence, that there is as little fear of God among men, as there is of fhame. The wickednefs of the wicked fays in my heart the fear of G qd is not before his eyes ^. Whatever they fear, they do not fear the Al- niighty. They make no fcruple of doing things, which * Pfal, XXXVI. I (55) which import an abfolute denial of his exiftence. What a tremendous thought is this to a confi- dering foul ! Methinks this fhouid ftrike with confternation, even a foul made of earth. What! does their pra(ftice amount to a denial of God ? O think what this imports •, what it is to deny his exiftence ! This is to throw all things into confufion. This is to ruin the creation, as much as in us lies ; and to take away the root of all things, and confequently the things themfelves. Finally, this is to commit felony on my felf and my own life. How ! art thou a man, if there be not a G o D ? But it is the pradlical denial of God that we chiefly fpeak of; a denial of his authority, and the rights of the divine government. Like Pharaoh, IFho is the Lord that I jhould obey hisvoice^? This impious king fpeaks more ac- cording to the truth of the cafe, and confiftentiy with himfelf, when he fays, / know him not. But fo rooted is that power, and right of governing in the Godhead, and fo neceilarily does it refult from the fuppofition of a Go d, and a rcafonable creature in being ; that it is impoifible there fhouid be a denying of thai: governing power, without denying his ^being too. I'hc fool hath [aid in his heart there is 7io G o D ^ ; That is, does not believe there is no God, fo much as wifh there were none. However, in refped of men, fear has great influence. How will it, for inftance, rcitrain D 4 men • Exod. V. 2. ' Pfal. Kiv. I. ( 56) V O L. men from confpiring againfl the government ! JJ- How are men afraid to fay, or do any thing, that may admit of any fuch interpretation ; or that looks like a defign to fubvert the govern- ment, under which they live ! But how ftrange is it, that men have no fear in them with refe- rence to the divine government, unto which they profefs a ftibjedtion ! Will any man look upon himfelf as a loyal fubjedt, for fpeaking good words of the king ? Efpecially when it could be proved, that he was forming defigns againft his perfon or authority. One would think a man's heart fliould never indure to think that he is liable to fuch a charge as this, v;ith refpedt to Go d the king of kings. Thou, O v/retch ! art guilty of pradically denying, and abandoning, the author of thy life and being, the vei-y Father of thy fpirit, and Him who gave thee breath. Thou haft mark- ed thy felf out as a common enemy to the cre- ation of God. And how can that man exped: to draw another breath, who breathes only by the favour of that God whom he denies ? "" V. As to the main purpofes of religion, it is •plainly no great matter, what religion a wicked man is of. It is all one whether he be of a falfe religion, or falfely of the true -, except only that his cafe, on this latter account, is worfe. As the Apofllc fays, with refpedb to the Jews, Circujnci- JtoH profitethy if a man keep the law ; hut if he breaks the law^ his circimcifion goes for uncir, cumcifan s. Thy baptifm profits, if thou kccpeft the s Pvom. i:. 25. (57) the Gofpel ; but if thou obferveft it not, thy bap-SE r m, tifm fhall fignify nothing. Though a man can- IV. not be faved under any religion, yet he may perifh under any one. What a poor pretence is it when one has nothing to truft to and rely upon, as the ground of his eternal hope, but only that he is an orthodox man ! An orthodox fon of this or that Church ! So far it is well. But what does it fignify to be an orthodox drunk- ard, an orthodox fwearer, an orthodox fabbath-. breaker ? If fuch would but admit one to reafon foberly with them, I would afk them, " What ! *' do you not believe, that holinefs is as efTential " to Chriftianity, as truth ? Do you not think *' that the decalogue is of as good authority, as *' the articles of your creed ? Is there not the *' fame authority for the agenda^ as there is for '' the credenda of a Chrrilian ? Has not any man, ** that owns the Chriftian name, as great obli- *' gations to be pious, fober, and chafte 5 as he *' has to be true, or right in his principles?'* There is certainly the fame authority for the one as for the other. What does a man hope he fhall gain, by tearing the efTential parts of the Ghriflian religion afunder, as much as in him lK^i> or by dividing Qhrifiianity from it f elf I VI. We fee how weak a thing the light of an unregenerate perfon is, and how little reafon fuch a one has to glory in his profefTion, How weak, I fay, is this light ! too weak to reflrain him from fuch grofs inconfiflencies as thefe are : as weak it mufl (58 ) mufl be, fii^ce it permits him to run into the mofl palpable abfurdities , and even fufFers him to make a profeflion that he knows God, the great Lord and Ruler of all things, whilft he lives in a continual difobedience to him. With fome, indeed, the knowledge of the true religion does fignify more. We read of fome that by the knowledge of God, have efcaped the corrup- tions of the world, thro' luft^; but with many others, you fee their light is fo impotent and in- efficacious a thing, that it cannot withhold them from making beafts of themfclves, inftead of Chriftians. And that is a doleful thing to think of, that a man lliould have light to no other purpofe, than to damn him ! A light, which upon all other accounts is darknef^ and makes his profeffion of religion fo much the worfe and more dangerous. To this purpofe our BlefTed Saviour fpeaks, ' If the light that is in thee he darknefsy how great is that darknefs ' / Th^ know- ledge of fome Chriftians is no better than meer paganifm. Whatever it is, they do the fame things they would do if they had none. As to certain points indeed they are of fuch a belief; but they walk and pra6lice, as if they were of a quite contrary faith. How weak then is their light, and how deplorable is the cafe of fuch men ! Do we not fee then how little they have to' boaft of ? Such a profeffion as this is can furely be a matter of no glory to them. Nor is to be accounted * 2 Pet. II. 20. » Matt. VI. 25. ( 59) accounted fo, any more than we would efteem S e r m. the title of Lord or Knight, a glory to the W- man who is forced to go naked or in filthy rags every day. So they walk in their nakednefs, like . accurfed creatures ; as they are implied to be by, the blefling which is pronounced on thofe, who keep their garments fo^ as that their nakednefs may not appear^. It is but a poor glory, and empty honour to be called Chriftians on fuch terms ! VII. We farther learn, how myfterious a piece of felf-contradidion fuch a wicked profeflbr is, and how unhappy his condition muft necef- farily be. A Chriftian, of an unchanged heart and vicious life, has one and the fame obje6t of worfhip and contempt. It is a ftrange kind of monfter that this muft needs be. No eye hath ever feen any thing more monftrous ! Having the head and face of a Chriftian, joined with the hands and heart of an atheift. So true and perti- nent was the faying of a noble Italian lord, " That '' there is no monfter in all the world, worfe '^ than a fpeculative atheift, except one ; and " that is the pradlical atheift, who is the more " horrid monfter of the two." How unhappy then muft fuch a perfon be ! To every good work reprobate, and yet a pro- feflbr ! How uneafy muft his life be, who muft do many things, which, in fubftance are good works, that he may keep up the ftiew of religion^ kc ^ Rev. XVI. 15. ( 6o ) let them be never fo much his averfion ! How uneafy a life, I fay, is this to go againft the grain, and to do things in a continued courfe for which a man has no heart nor relifli ! To come into the alTembJies of God's people when he had rather be fomewhere tliQ ; and many other fuch like things mufl he do to keep up a profeflion. This is indeed a moft grievous thing, for a man to have only an artificial religion, which proceeds from no vital principle, and perfedlly difagrees to the habit of his foul, and the bent and temper of his heart. And that a man fhould toil at it all his days, is a fad cafe ; efpecially when it is confi- dered, that it is but for a fhadow, for that which will turn to no account, or rather to a heavy one. VIII. Lastly ; We fee hence the neceflity of renewing grace. This is abfolutely neceflary, not only to reconcile man to God, but alfo to reconcile him to himfelf : to make the man to agree with himfelf j who without the grace and fpirit of regeneration, neither agrees with God> nor his own foul. He fights with heaven, and his whole life is a continual fighting againft him- felf. He pradlices wickedly againft his profefilon of godlinefs ; direflly contrary to all his v/orfhip and his own prayers. Methinks, therefore, this fhould make fuch a man long to feel the power of regenerating grace, that he may bring things to an agreement between Go d and himfelfL For the light which makes him profefs, does not govern his pradlice. It is too weak, as you have ( 61) have feen, and infufficient for this purpofe. S e r m. There needs fomething more to change him, and^ -^^ to give him a right fpirit ; and when that is done, then all will be well. Then he can take pleafure in God, his worfliip and converfe, and to no good work will he be reprobate any more. But here a great queftion might arife; to wit, " What fhould a man do in the mean time, who *' has not attained, as yet, the regeneradng grace " of the fpirit of Chrift ? Is it not better (that '' fo there may be a greater harmony of things) •' that he fhould give over profefling, fince he " has only that in his own power ^ For it is in " his power to give up his profelTion, though ** not to change his heart and life. Or, at leaft, " fhould he not do fo till there be a change, ** that may bring his profefTion and the courfe *' of his walking, to a perfedl confidence and *' agreement with one another ?'* To this I an- fwer briefly : 1 . Wh e r e a s there mufl be a change in order to an agreement between profefTion and pradice, certainly that mufl be changed which is wrong. It is very evident the change ought to be v/here the faulc is. He profelTes a religion which is true; the alteration then mufl not be there, but in his fpirit and his courfe, v/hich are wrong. And, 2. As the queftion fuppofes the laying down a profefilon as being in one's own power, there muft and ought to be a greater regard here to moral power than natural 5 that is, to what I may do, rather than to what I can do, There is no- thing (62) VOL. thing truly pofTible to me, but what is lawfully II. pofTible. And fo it is not in my power to go and profefs a falfe religion, and abandon the true. 3. That till there be a change made it is better to give over profefling and the like, is to talk impertinently ^ becaufe there is no moment of time, wherein it is permitted to live in an un- converted flate. Do we think it lawful for us, (o much as one moment, to live in rebellion againft God, and his fon Jefus Chrift? And therefore, 4. That power we want muft be fought for, and that immediately ^ and be prayed for with an earneflinefs fuitable to the exigence of the cafe : faying, " Lord I am a monfter, as true as «' I am a man amongft men ! I fliall be a loft *' creature, till I am changed ! " Therefore do not talk of laying down your profelTion a mo- ment ; becaufe you do not know but divine grace may fet all right in the next : only there fliould be a looking up to heaven, with a continual fer- vent defire of it. And methinks no one, who fees caufe enough to fufpedl his cafe to be bad, Ihould go away without lifting up a craving eye to God for alTiftance ; faying, "Lord! for that " grace that may work this neceffary change r *' That may change me from bejng a felf-repug. *' nant creature, and liable to thy Avrath -, to a *' happy confiftency with my felf, and a meet- *' nefs to enjoy thy rewards, and the inheritance *i of the faints in light ! '* And^ ( 63 ) An D, to conclude, what obligation to thank- Se r m, fulnefs and praife lies upon thofe, whom the grace ^^' of God has brought matters to a blefled agree- ment with themfelves ! So that their continual profeflion is the produ6t of a new nature ; and their habitual temper and pradice ever harmo- nious and confident with it. Oh what a blefled cafe is this ! S E R M. (64) SERMON V. Preached March 27, 1681. TITUS I. 16. They profefs that they know God 5 but in works they deny him, being abominable^ a?id dijobe" dient^ and unto every good work reprobate. WE have, in the foregoing difcouifes, already Ihewn in the general, that men may profefs the true religion, and yet lead very wicked Jives ; be abotninable^ difobedienty and to every good work reprobate: and of confequence, that they who do fo, may be faid by juft interpretation to deny the reli- gion they profefs. From thefe two proportions connected toge- ther, we have fhewn, what fort of profeflion is here meant; what theperfons who make it, may be notwithftanding as to their moral charadler ; moreover, whence it is that any man fhould make a profefTion of religion, when the temper of his fpirit, and the whole courfe of his prac- tice are fo repugnant to it ; and finally, the folly and vanity of all this have been largely Ihewn, both with refped: to God and men : in as much as, by (65) by this means, men do not acquire the reputation S e rm. of being what they would be thought to be, that V- is religious; nor have any fhare in the divine re- wards of religion, in the future ftatc. To all which have been fubjoined I'cveral important in- ferences and ufeful refled:ions. But there is yet further ufe to be made, partly for the detcdiort and convidion of fuch as do vainly profefs ; and pardy for diredion, that we ourfcivcs may not do fo. If it then be afked, . What fort of perfons are they, who may be underflood to overthrow their profeiTion, and to make it a mere nullity, or of no fignificance ? I anfwer; that though there are indeed fundry forts of profeflbrs, who may be faid fo to do, yet all are reducible to thefe two general heads. I. Such as do profefs the true religion, but fc> falfified and corrupted, as that the very objedt of their profeflion is ftrangely altered from itfelf. They profefs what, originally, was the true reli- gion ; but as they profefs it, it is not true. Or II, Such as do profefs what is a(5l:ually, even ftili the true religion, but do it very untruly > that is, are not fincere in that profelTion. • I. The firfl: fort of perfons in the Chriftian world, who may be faid to overthrow their profef- fion, and to make it a mere nullity, are thofe v/ho profefs the true rt^ligion, but greatly falfified and adulterated : that is, they profefs what, originally, Vol. II. E was (66) VOL. was the true religion -, but as they profefs it, it II' is not true. Now, though this clafs is capable of fundry fubdivifions, yet fmce our part of Chriftendom is generally divided into thofe who are of the Ro- man communion, and thofe who proteft againft it, I Ihall only fpeak of them ; that is, of thofe who call themfelves Catholics : and not of all them neither ; but only of fuch as do pra6i:ically hold fuch principles, fuperadded to pure Chrt- itianity, as mufl; neceflarily make it another re? ligion. I mean, when they hold fuch principles pradically, as corrupt the true fimple Chriftian religion, or the genuine Gofpel of Chrift, as it was delivered by him and his Apoftles. For in- deed amongft thofe who are members of the Church of Rome, not only charity, butjuftice obliges us to diftinguifh thus far : That, as it is pofTible for a man to hold very good principles, which have no good influence upon his fpirit and pradlice -, fo it is polTible alfo, that men may in fpeculation hold fome very bad principles, which have not that poifonous influence on their fpirit and pradlice, to which they naturally tend. And therefore, if what is the fubflance of the Chri- ftian religion be found in them, notwithftanding many corrupt additions and grofs falfhoods ; if by the fpecial favour and grace of God, the true Chriftian principles only, become impreflive on them, and the falfe corruptive ones not fo, which are of human invention j thefe are an exempt fort of ( 67 ) of perfons, whom I have nothing to do with in Se rm* the prefent cafe. But becaufe I miift be within thofe limit?, which it is fit the text fhoiild prefcribe to me, I 'Ihall only treat upon one principle, which isprac- tical, as we have rcafon to apprehend, with mul- titudes of that communion : and which the very terms of the text do lead us to take notice 'of. TJbeyprofefs to know God, hut in works tkey deny him. So, in like manner, thofe, whom I allude to of the church of Rome, profefs to know God. But what God is it ? Who, or what is that God which they practically own ? Is it not another than the true and living God, whom they pradi- cally acknowledge as fuch ? It is well if it be not fo, with the generality of that way and perfua- fion ! I mean that very God, of whom you have a defcription given by St. Paul, in his fecond Epiftle to the Theflalonians » : Namely, the MAN OF SIN, the fon of -perdition : who exalt eth himfelf above all that is called God, or that is worjhiped ; fo that he as God fittetb in the temple of God, fhewing himfelf that he is God. They do profefs indeed to know the living and true God, even the Father of our Lord Jefus Chrift: But the God whom they pradically own, ferve and obey, is this fame God that is here referred to by the Apoftle. Their God is a man, and that man a monfter of men. In re- fpedl of pride and malice, more a devil than a man. In refpeCl of fenfuality and impurity, E 2 more * 2 Their, u. 3,4. ( 68 ) more a bead than a man j as you know he is fo called in the holy Scriptures. This is adually the God, who is practically acknowledged as fiicii by too great a number of profefTing Chrifcians in the world. The prin- ciple therefore I now infid upon, is the afcrib- ing a Divinity to that Creature, whether it be one fingle perfon, or a fucceffion of perfons, or a community according to fom.e. This principle fo far as it is pia6lical, and governs their religion^ makes it quite another thing than what it truljf and really is in its original purity. And though it be very true, they will tell you, that they only intend or mean an under-deity, or a vicarious fort of godhead, which they place in this creature ; and fo think to falve the matter by alledging, that they do not idolize nor deify him ; I there- fore defire the following things may be confidered. I. That if it fliould be faid, it is only a vice- gerency which they afcribe to this fame God of theirs, yet if their hearts terminate on him whom they call vicegerent, and their religion is carried no higher, this is to deify him as much as in them lies. What does it fignify to acknowledge in fpeculation one fuperior to him, while in a prac- tical fenfe their minds and hearts, and the fum of their religion, do centre and terminate here ? As to multitudes of thofe who call themfelves Catho- lics, they trufl: in no higher objed: than the Pope. All their reliance for pardon and falvation is ultimately on him, and all their obedience and fub^ jedlion terminates on him. To call him therefore vice- ( 69 ) vicegerent only, when he is pracllcally made theS e r M' ultimate objc(5l of their religion, does not falve ^• the matter at all. 2. I SAY further and enquire. Where is their charter for this vicegerency ? If they call him God's vicegerent, who has nothing to fliew for it, and fo accordingly plac^ a religious truil in him, what docs it fignify to fay, that the refpe6l and honour they pay to him is as to God's vicege- rent ? If a man fhould pretend to be for the king ^Ihile he really rebels againfl him, will that pre- tence be any excufe for me, if I fall in with them who are under this leader ? There wants fo much as a colourable pretence for this vicegerency. Jt would make fomic blufi], others laugh to hear the allegations they bring for it. How weak are fome 1 how ridiculous are others I hov/ remote, abfurd, and infignificant are they all indeed taken together ! That pafTagc, for inilance, the words of our Lord to Peter upon his rcmaikable con- fefTion of his Mefliahfhip is much infiiled upon ; to wit. Upon t bis Rock Twill build my Churchy and the gates of hell/hall not prevail againft it ; and I will give unto thee the Keys of the kingdom of heaven^. But how this fhould fignify any thing to the popedom, I cannot conceive. What a ftrange fetch mud; it be to imagine any thing in fuch a paflage to this purpofe ! No luore power was given to him than what was given to the reil of the Apoftles. For to all the Apoflles as well as Peter Chrift gave the power of the keys, as E 3 it ^ Matth. XVI. i8, ip. • ( 70 ) VOL. it is called, as appears from that parallel pafTage I^» in the Gofpel of John -, where we are told, that Chrift after his refurredion breathed upon his difciples^ and faid unto them ally receive ye the Holy Ghoft, Whofefoever fms ye remits they are remitted unto them : And whofefoever fins ye re- tain^ they are retained ^. Which is the fame thing with faying to all the Apoftles, I give unto YOU the keys of the kingdom of heaven-, and what you hind on earth fhall he hound in heaven^ and what you loofe on earth fhall he loo fed in heaven ^. That is, you a6ling according to the rules I left you, what you do on earth of this nature, fliall be ratified in heav^en too. But how impertinendy is this drawn and appropriated to Rome ! There is not the leafl mendon of the grant of this power being confined to Peter, as bifhop of Rome ; and his fuccefTors as fuch. Nor is it to be imagined, what colour there fhould be of any reafoning from thence to this purpofe. For it no more appears, that Peter was ever a fettled refid- ing bifhop at Rome, than that Paul was ; who, it is moft apparent, had a fetded refidence there. No fuch thing is recorded of Peter in the Holy Scrip- tures ;. and as to what is faid in hiftory on this matter, is varioufly difputed this way and that ; though indeed it need not to be fo, becaufe it can fignify nothing to the purpofe. Thofe who fay Peter was there as well as Paul, do alfo fay, that they both fuffered martyrdom in the fame year. Befides, if there was a primacy to be fettled where Peter ^ John XX. 25. * Matth. xvi. 19. (70 Peter did refide, it ihould rather have been acS e r m Jerufalem j where it is certain he had his refi- '^ • dence for fome time, and where it is more Jikely he prefided, than at Rome. And becaufe it is faid to Peter only. Feed my Jheep ^ ! are we to conclude from thence, that he mull be the nni- verfal bifhop ? Is not this charge to be confidered as given to the reft of the Apoflles, as well as to Peter ? and not only (6^ but to all the mi- nifters of the Gofpel ? So idle and trifling are thefe pretences to primacy for Peter, as bifhop of Rome, and his fucceffors as fuch ! 3. They do, at leaft many of them, very frequently afcribe to this fame God of theirs more than vicegerency, and what indeed is inconfiftent with that ftate and character. They do it pro- fefTedly ; and if hereupon they do it pradically, as v/e have great realbn to apprehend multitudes may, then it is moft certain that this falfe God of theirs, is the only objedt of their religion. Upon this point, becaufe it is fo much to my purpofe, I (hall largely infift. In the (i.) Place, it is very apparent, that they give to this fidlitiQUS God of theirs, the titles that do peculiarly belong to the great God and his Chrift. Nothing is more t)rdinary and com- mon with them, than to call the Pope by the titles of beatjjfime and fan^lijftme Pater ! " The " moft bleffed and moft holy Father ;'' and 0- ther titles they are not afraid to apply to him, which the holy Scriptures give to God and his E 4 Son- • Johnxxi. 15, 16, 17. (72) V P L. Son. A perfon fpeaking of one of the Popes J^- fays, " His name is wonderful ;" afTuming that which is fpoken of Chrift in Ifaiah \ and applying it unto him. They call him alfo, in exprefs terms, the Head of the Church, the Husband of the Church, the Foundation of the Church •, titles peculiarly belonging unto Chrift. One fays, " He is the head^ exclufa " Chrifto ;" that is, Chrift being excluded^ and without any confideration of him. " He is " (faith he) the achme\ the fupreme, and chief " of the Church *, fucceeding in the room of *' Chrift ; and all power is tranilated from Chrift '^ to him." Not derived, but transferred ; as if it were removed from Chrift, or as if he ceafed from his primacy over the Church, and transferred it himfelf to this vicarious God. For this they think a mod^ft name, and that the power is lodged in him, fo as to refide in Chrift no longer. And hereupon, though they do fpeculatively own a fuperior Head of the Church, yet pradically they own no higher, when this notion obtains among them. Here their religion ftops. Here it feems to terminate, and to go no higher. For how little fufpicion do they difcover, that thofe fins are yet unpardoned, which the Pope pardons ! Or how little dread appears among them, of having his judgement reverfed by a fuperior judgement ! And fo they fpcak of this headlhip, which they attribute to the Pope over the Church, and reprefen( it in the ^ liai. IX. (S. * S'Amrnum cn-'^ut €cdeji£. (73) the fame manner in which it is attributed unto S £ r m< Chrift ; that is, they fay the influence of life is ^* communicated by him to the Church -, and re- prefent it as flowing from this fiditious head of theirs. But (2.) Such Scriptures alfo, as fpeak of the dignity, power, and greatnefs of Chrift, they do moft famiharly apply to the Pope •, fome ridicu- loufly, and others impioufly, even to bJafphemy itfelf. That paflfage in the eighth Pfalm, is an inftance ; Thou haft made him a little lower than the Angels^ and haft cro-wned him with glory and honour^ and haft made him to have dominion over the works of thy hands s. This pafllige which the Apoftle applies to Chrift, they apply to the Pope. And it is not to be imagined with what abfurdity they do minutely apply the feveral fol- lowing particulars to his Holinefs. As where it is faid, Thou haft given him to have dominion over the fowls of the air, by that they would have the Gentiles underftood ; by the oxen, they underftand the Jews \ by the beafts of the field, the Pagans ; ^md by the flieep, the generality of Chriftians ; and finally, by the ^^ of the fea, or whatfoever pafleth through the paths thereof, which are alfo faid to be put under his feet, they underftand purgatory. So ridiculous that no- thing can be more fo ! But in other of their applications they are moft horribly blafphemous. They have not fcrupled to apply to him fuch paflTages as thefe ; / « Pfalm VIII. J, & feq. (74) / will make him my firfi-horn^ higher than the kings of the earth ^. Yea, and even this alfo, From his fullnefs we have all received grace for grace S which fome of their writers have, in exprefs terms, applied to the Pope. (3.) Which is yet more particular, they afcribe unto him infallibility, as to all matters of faith ; which is a peculiar attribute of the Deity, as fuch. *' He cannot err," fays one exprefly concerning the Pope ; " He cannot be deceived. " It mud be conceived concerning him that he ^' knows all things." Another exprefles him- felf thus ; " He has all things in the chefl, the " cabinet of his own breaft. He is unto all '* the world a living law, that cannot err ; and " in which there is no obliquity :" And the like. How very likely is it, that where this notion is prevailing, pradice it felf fhould go no higher than this notion ? How likely is it that the faith of multitudes, on this account, muft terminate on this fuppofed infallible creature ? And {oy what comes all that religion to, which hath, as to that part of it that confifts in believing, only a man for its final objed, and fo is made purely a human thing ? Hereupon they refolve all the validity of the Scriptures themfelves into the authority of the Pope, or the Church, which is much the fame thing. One fays, that from the Church or Bifhop of Rome the whole book of facred Scrip- tures * P(al. Lxxzix. 2;. » John r. I J. (75) tures draws all its ftrength. And another to the S e r m, fame purpofe, that the facred Scripture draws alJ its force from the authority of the Bilhop or Church of Rome. Finally, another is fo bold as to fay very profanely, that the Scriptures have no more authority than JEfop's fables, but as they derive it from the Church. So that it is very plain they place Deity upon this fame crea- ture, and idol of their own making, in as much as they afcribe to him infallibility in all things ; which is one of ^ the peculiar attributes of the fupreme God. (4.) They afcribe to this God the power of forgiving Sins. That none can forgive fins but God is an acknowledged principle. But this power they give to this God of theirs. One of themfelves preferred to the Pope fuch an appli- cation as this ; " Thou lamb of God who takeft " away the fins of the world, have mercy on *' me ! Thou lamb of God who takeft away the *' fins of the world, grant us thy peace ! " This was adually faid to, and received by one of their Popes. And it has been exprefly taught of the papal power, with refpedt to this very matter ; that whereas any ordinary bllliop may remit temporal punifhment, the Pope has power to remit eternal : and that he has more power, as to this point, than Chrift hath as man. " For, " (fay they) Chrift as man, did only procure " pardon ; but the Pope as a God, does give " it." Again, (5.) ( 76 ) VOL. (5.) They attribute unto him a power of dit- W. penfing with the very laW of nature. I might ^^^y^ inftance in feveral things that belong to each ta- ble of the Decalogue. For example, they place a power in their Pope to difpenfe with the moil folemn oaths. And one pofitively fays. He can make perjury righteoufnefs, if it be for any valu- able purpofe ; for the fervice of his, or the catho- lic caufe. They fay again ; that He can difpenfe with any of the books of the old Teftament, becaufe he is greater than the penmen thereof. As if they had written in their own name, or as if he could not be greater than they, in any fenfe, but in his wealth and wickednefs. (6.) They afcribe to the Pope, what indeed he has been wont to afTume to himfelf, a power to alter or add to the Gofpel. Not only to take off the obligations of the law of nature, but to mould too, as he pleafes, the law of grace. A certain writer exprefly fays ; that in refpedl to this or that particular cafe. He can give another fenfe to the Gofpel. And another tells us in plain words, that He can not only interpret the f Gofpel, but add to it. And we find that really the Popes have done fo. For do not they damn to hell, againfl: the fum and the main tenour of the Gofpel, many good Chriflians, merely be- caufe they will not play the idolater, nor give religious homage to this great idol the Pope ? And do they not profefs to give a title to hea- ven to many a vile wretch, as wicked as any can be fuppofed to be ? And merely on this account, becaufe (77) becaufe they are fubje6t to that iifurped power, S e r m. What is this but to make another Gofpel ? Chrift lays, " He that believes in me fhall have eternal " life." But they fay, at leafl in their pradice, *' If you do not believe in the Pope too, you *' (hall not have eternal life." And whereas Chrift fays, " He that believeth not, Ihall never « fee the face of God ; " they fay, *' Be he " never fo unholy, if he trufts in the Pope, he " Ihall be faved." And what does all this a- mount tOi but the fetting up a created thing, as the final objed of religion ? Is not this to dif- penfe with all the fundamental laws of nature, and to invade the Gofpel of Chrift ? Well may it be faid that this vain mortal hasfei up him- felf above all that is called God^ or worjhiped as God ^. Now let men profefs to know the true God as long as they will, yet if they will make ano- ther God, they take away the unity which is moft efiential to the divine nature, and contrary to the firft commandment, which runs thus ; "Thoujhalt have no other God before me. Either they do this in fpeculation, or, which is in reality the fame thing, in pradtice. Their faith and obedience terminate on this God. For all their profefTing to know God who is the Moft High and Supreme above all, they at leaft pradically deny him. And »^ 2 Their. II. 4. (78) And thus far I have thought proper to infift on fundry accounts, though I may not fuppofe any to hear me whom this does diredly con- cern. 1*"^ That fo we may all of us, who call our felves Proteflants, have a deep fenfe on our hearts of the great mercy of God> in diftinguifhing our cafe. And 2*^^^. That we may be duly fenfible of his mercy in preferving us from fuch a Church, as he has hitherto done : and from fuch men, whofe principles not only allow, but oblige them to fill the world with flaughters and blood, if there be but the leaft diflenfion from their party and in- tereft ; or if people are not intirely devoted to their way. 3<^^y. That we may all of us underfland^ tvhat a noble caufe we have to ftruggle for a- gainfl this party of men, in this difRciilt time in which we live ; and may fee what reafon we have to contend earnellly for the faith once delivered to the Saints S and as it was given to them. And finally, to add no more ; ^thiy^ That, if ever it fhould be our lot to fuffer by fuch hands, we may underftand, how glorious a caufe we have to fuffer in ; and how much better it is to fuffer by fuch men, than to be of them. Men ! whofe religion inftruds them in all impiety and vice j and who are much worfe by ^ Jude 3. (79) by the influence thereof, than they would have S E R M. been by mere nature. So that any impartial un- concerned perfon who fhaJl confider the cafe, view it in every Hght, and take a furvey of the fcheme or model of their pradlical principles, cannot but fay, " If this be Chriftianity, let me " be an honeft Pagan ! '* In a word : When their dodrines lead them to fuch things as cruel murders, injurious trea- cheries, and the moft horrid perjuries; when their principles rafe the foundations of all human fociety ; or tend to make it difTolve, fo as that no man knows how to truft another ; when man- kind mud even difband on thefe terms, and live in cells or dens apart by themfelves, (for there can be no commerce one with another, if thefe principles generally obtain in the world) 1 fay, if this is the cafe, it is furely better to fuffer by fuch men, than to be of their party. Efpecially if we confider how thefe things mufl needs in- gage heaven againft them, and that divine ven-. geance muft fall at length upon them who have profaned fuch a name, and fo horridly pretended to Chriftianity, on purpofe as it were to make it odious to the Heathen world. *' If the Chri- " ftian religion," may Pagans fay, '' be fuch as *' thefe men reprefent it, what a ftrange God is " their God, that will oblige them, who pro- *' fefs his religion, to be falfe, bloody, and cruel j *' and all for the ferving a fecular interell and '* end!" • . • It ( 8o ) VOL. It is eafy to apprehend the mifchlevous ten- ^^' dency of fuch pradlical principles of theirs, and how much Paganifm is better than their religion. How much better indeed it were to have no re- ligion ; becaufe, in this cafe, there is a coinci- dence of the moft vicious inclinations with wic- ked ' principles. Now think what flrength is added to a vicious inclination, when a principle falls in with it that ihaJl juflify it. Mere Pa- gans do, many times it is true, tranfgrefs the law of nature ; but as the Apoftle tells us, it is with ibeh' confciences accuftng them *", or with regret. But now, when the dictates of judgement and confcience concur with mens vicious inclinations^ this is worfe than it is with the Heathens. A Heathen may poffibly be guilty of perjury himfelf, but his confcience remonftrates againft it, and on his own principles he is felf-condem- ned. But when there fhall be a principle which fuggefts to a man that it is lawful to fm, and not only fo but that it is his duty to perjure him- rfelf, with how ftrong a flream mufl the current of wickednefs run in the world ! And certainly at fuch a time as ours is, and indeed in future ages, it is to be feared, there will be this reafon why fuch a cafe fliould be reprefented to the world as it is ; that we may know what we have to oppofe, and what it is we have to (land by in fuch an oppofition ; whether f* Rom. II. 15; (81) whether in doing or fuffering, or whether with Serm. fuccefs in this world, or no. Upon thefe ac- ^« counts I have thought it proper to infift thu5 far ^^"^ on this fort of perfons, who profefs the Chriftian religion, but corrupt and falfify it ; partly fpe- culatively, partly pra6ticaily ; profefling to know God, while, in another fenfe, and more effe(5tu- ally a great deal, they deny the Gox> whom they proffifs to own, and acknowledge. Vol. IL F S E R M. ( 82 ) SERMON VI. Preached April lo, 1681. TITUS I. 16. They profefs f ^^at they know God ; but in works they deny him, being abommable^ mid dijobe- dienty and unto every good work reprobate. IN our former difcourfe we propofed to in- quire, what fort of perfons they are, who may be faid to overthrow their profelTion ; and to make it a mere nulHty, or of no fignifi- cance. Namely, I. Such as profefs the true reh'gion, but fo falfilied and corrupted, as that the very objefl of their profefTion is flrangely altered from it felf. They profels what, originaliy, was the true reli- gion ; but, as they profefs it, it is not true. Thefe we have already confidered. II. I PROCE ED now to confider the fecond fort of men, that were fpoken of : Namely, fuch as profefs that which is mod true, to wit the Chriftian religion in its purity ; but do it mod untruly, and are altogether infincere in that pro- feflion. And, (83 ) And, in order to this, I fhall confine my felfS e r M. to thefe two heads that Jie in the text, which I ^^• have do6trinal]y opened in a former difcourfe. That is, as I have already fliewn, they may very truly be faid to deny Him in works, whom they profefs to know and acknowledge as the true God : who have, in the firft place, an habitual propenfion to abominable wickednefs j or, in the next place, an habitual averfion to whatfo- ever is gooii. f. They may be truly faid to deny God ia their works, though they profefs to know Him, who have an habitual propenfion to habitual wic- kednefs. There are indeed two expreffions of the Apoftle, that are here alluded to ; namely, abominahle and difobcdient : The former of which, as we have fhewn before *, fpeaks the wickednefs to which fuch are propenfe \ and the latter, the obflinacy of that propenfion. Which is plainly fignified by the word rendered difohedient ; which we may render more emphatically unira5fablenefs, fuch as by no perfuafions can be withdrawn from a wicked courfe. I doubt not but there are many fuch perfons, who becaufe they are not of that fort which we have fp6ken of in the preceeding difcourfe, but account themfelves very good Protcllants ; and are refolved, for aught they know, to continue fuch as long as they live, therefore conclude they are on very good terms with God. Whether F,2 , there ♦ Page 7. ( 84 ) V O L. there arc not many who go under this honourable i^- name, unto whom this characffcer too much agrees> of being obHinate in a courfe of wickednefs, you your felves, with too much clearnefs may judge. However I hope, that your acquaintance does not He with fuch perfons. To as to have much occa- fion to obierve their way and courfe ; 1 hope, I fay, it is not generally fo with you. But who is there, whom common fame and common cry can fuffer to be ignorant of the wickednefs that kirks, yea that rages, under the very name of Proteflan- tifm ? Unlefs a man would fhut himfelf up in a den or a cell, he cannot help knowing that there is a great deal of wickednefs amongfh Us, which ought to go under the title of abominable : Wicked- nefs! which even Proteflants obftinately perfift in. The horrid oaths, execrations, and blafphe- mies, which the taverns refound with, and of which the ftreets are not innocent ; — the de- baucheries of all forts i — who can keep himfelf from knowing there are fuch things done and pra6lifed among thofe, who are concerned to maintain the name and reputation of being Pro- teflants, and value themfelves upon it ? And yet it muft be faid, that though fuch wickednefs be abominable, yet it is too little abominated. Thofe who are not themfelves it may be^guihy of fuch vices, are drawn into a par- ticipation of the guilt of others, in fome meafure, by not refenting, by not taking to heart, and by not mourning over the wickednefs of the times in which they live. A way of partaking with other men*$ ( Si ) men'^s fins that is but t6o real, and too little Serm, thought of! L^L. And it is well, if Tome do not partake of the guilt of others farther than this, that would not be thought to countenance or approve their wic- ked pra6lices •, who yet, when they are in com- pany with them, bear a part therein. Particu- larly to mention one inilance, in drinking confu- fjon to fuch or fuch a party, and the like j as if it were the pouring in of liquor, and not the- pouring out of prayer, that is the way to in- gagc the Almighty G o d to be on their fide. And whither does al! this tend ? What fecms to be the meaning and import of it but this ? that men do, as it were, fet themfclves to tempt or defy the juftice and vengeance of heaven ! To try whether God can yet find a way to turn our houfes into flaming beacons, and lay this city a- gain in a ruinous wafte ! Or to try what further ftores there are yet in the armoury of God ; what furniture in his quiver, and whether he hath any more arrows to fpend upon us or no ! For, to go no further than this city, I v/ould very fain know, who that has had the opportunity to obferve and take notice, can fay that London is lb much bet- ter now, than it was before the fire, that we have no reafon to fear a repetition of any fuch judge- ment as that, or the peftilence which immediate- ly preceded it ? Unlefs we will tiiink that all things fall out by chance, or cafually, or by thg defigns of men-, or that a jult and holy God has no hand in the government of the world, F 3 and (86) VOL. and the ordering and difpofing of events, which 11- fall out in it. That calamity which brought this glorious city into duft, did not fpring out of it ; neither does affl'idlion come from thence, though it may bring us thither. And will men think, that the name of Pro- teftant will be a protedlion from fuch fe verities, and awful judgements hereafter ? Why then was it not fo before ? Do we imagine that Almighty God is fo taken with names ; or that they are a matter of fo high account with him ? Can we fuppofe that he will lefs refent, or be more patient of, affronts and contempt from a Proteftant ; than from a Papift, or a Pagan ? Will not wicked- nefs be the fame thing in both ? But perhaps fome may be ready to fay; " All this is very right ; but we have more than *' the name of being Proteflants : We perform ^' many duties that do belong to that religion." And perhaps one fort of Proteftants may glory and make their boafl, that for their parts, they are diligent in their attendance on publick wor- fhip ', and devout in bearing a part in the fo- lemnity thereof, but efpecially in the prayers of the Giurch : they are very pundlual in the ob- fervances of it ; miffing in no point of ceremony ; keep exadlly to all the modifh and fafhionable rites •, have their rcfponfes at their fingers ends, and the like. Another fort, it may be, boafl otherwife and on different grounds ; who, think- ing that this is not fo fure a way, chufe rather another kind of worfhip, which they fancy to be purer : ( 8? ) purer: and with great zeaJand diligence hear the Se r m. preachers, that are in mod vogue amongll them, ^ ^• and yet it may be ali the while are not the better men. So prone are perfons of vicious inclinations to be any thing, rather than true Chriftians ! To put on any lliape, or pafs under any denomination in the world, jrather than admit of that one thingy called ferious living Chriflianity ! But if we might but reafon the matter here a little, I would obferve, that be your denomination what it will under that general one of Proteftants; be the thing you profefs, objedively, never fo good ; can you really think that fuch a profe/Tion of true principles, or the being of fuch and fuch a denomination, can in G o d's balance prepon- derate, and outweigh grofs and abominable wic- kednefs ? Can thofe things fingly confidered, which are in themfelves fo light, intitle us to a greater iliare of the divine favour, thiin the peo- ple of Ifracl could exped ? Concerning whom we find, that when they were htcom^t a jmfiil nation-^ a people laden •■with iniquities^ a feed, of evil doers ^ and who upon their being fmitten more^ did ftill revolt more and more^ ; yet although the cafe was thus with them, they thought to expiate ail this, and to make God fome great recompence ■and amends by their facrifices. Wherefore thefe were brought upon the altar one upon another, and mighty pundlual they were in obfcrving their new moons and folemn aflcmblies. When the cafe, I fay, flood trjus, how does God accept F 4 the ^ Ifaiah i . 4, iJ'feq. ( 88 ) the recompence ? Why thus, Bring no more^ fays he, your vain oblations^ your incenfe is an abomina- tion to me^ and your new moons and folemn ajfem- blies : My foul hates them., I am weary to bear them ^ And to the fame purpofe we find it large- ly fpoken throughout the fiftieth Pfalm. Arid how could we polTibly think it fhould be other- wife, if we underiland at all the nature of God, or the genius and defign of true religion ? Which, if it fcrve for any purpofe at all, muft ferve for 'this-, " to refine men's fpirits, to govern their " livens, to fit them for walking with God in *' this world, and to prepare them for the next.'* What ferves religion for, if not for this purpofe ? And of what fervice is their religion, which is fruflrated of its main defign and end ? Indeed, for men to take up religion for other inferiour purpofc^s, is mofl grofly to debafe it. It is true it fhould ferve other purpofes as fecondary, and fubordinate to that which is the ultimate defign of it-, if it was only to keep up the decorum of things. But when it is made to ferve inferior piir- pofes, as if they were primary ; when it is only taken up as a badge of diilinction between one party of men and another, under pretence of which men are only defigning to promote the intereft of a party -, this fruftrates its end and ul- timate defign. It is very true, God is pleafed to twift, as it were, the intereft of religion with that of a civil nature. But when this is made the chief defign of the other, it is to turn it into vaiil ( 89 ) vain idolatry •, and, in cfFcd, to difannul religion -, S e r m. in as much as all things, of moral confideration? VI. are ever fpecified from the object and end. I T concerns us then to confider, how little it can avail any of us to bear fuch a name as we have been fpeaking of, if in the mean time there be a life and pradbice that is manifeftly flagitious, and contrary in its general flream and current to the rules and defign of the religion to which we pretend. Why ihould we think ourielves more confiderable to God, or more favoured by him, than his ancient people were, namely the chil- dren of Abraham, Ifaac, and Jacob ? who, not- withftanding any privileges on that account, are faid upon their apollacy unto wicked nefs to be, as the children of the Ethiopians to hitn'' ^ that vile accurfed race, the polterity of Cufli, whodefcend- ed from an accurfed Cham. Indeed there is little reafon why their reli- gion Ihould at all advantage them, who do them- felves mod reproachfully expofe and diflionour their profefTion. In the account of G o d it will be all one, Proteftant or no Proteftant, fo long as meaindulge to a vain wicked life. As in Chrifi neither circiimcifton nor uncircumcifion availeth any thing hut a new creature ^ -, fo we may fay out of Chrift this availeth nothing. Trojan or Tyrian will be all one, if w^ckednefs rule and reign in the heart and life of the man. For thus the Apoftle Paul argues ; it makes no diflerence in ' the point of acceptance with God, under the Gofpcl c Amos IX. 7. * Gal. vi. ij. ( 9° ) VOL, Gofpel difpenfatlon, whether a man he a Jew or ' 11. Greeks Barbarian or Scythian^ and the like, fince Christ is all amd in all ^. In which paf- fage he may pofTibly refer to a Scythian, who, having an inclination to learning, betook himfelf to Athens, to fludy the principles of philofophy that were taught there. But meeting one day with a perfon, that very infolently upbraided him on the account of his country, he gave him this fmart repartee ; " True indeed it is, my country " is a reproach to me ; but you, for your part, *' are a reproach to your country." So we may fay of thefe profeflbrs ; that though their reli- gion is no reproach to them, yet they are a fhame and reproach to their religion. It is fad in- deed, that fo great a part of the world fhould lie under fo grofs and corrupt a religion as that is of the church of Rome, which is a brand of infamy on its profeflbrs ; but it is a far worfe cafe when men, by their vicious immoral prac5lices, are a re- proach to a better religion, as we Proteftants e- fleem ours to be ; which condudb God will fe- verely punifh, without doubt, another day. If Chrifcian Protefbants behave as ill as vicious Pa- pifts or Pagans, while they carry a better name, it is likely God will diflinguifh them hereafter, juft as they have here diflinguiflied themfelves ; that is, they fhall lie under the name of Proteftants in hell, as others do under that of Papifts. If our great Redeemer and Lord command us to reckon a difdrderly Chriftian, who i^ obftinate in his ? Col. III. ir. ( 91 ) his wickednefs, as a Heathen and a 'Publican *" ; S pray what do you think, he will account of them himfclf in the great day ? Will he have us more ftridly righteous, or equitable, than he himfelf intends to be ? It may perhaps here be faid wpon all this, " ft " 'is very true ; it cannot but be acknowledge^^, " when men make fiich a profefTion, and are of " fo bad lives, they greatly dilhonour their reli- ** gion, and unqueftionably expole themfelves to " greater degrees of divine vengeance than o- '' thers. Yet is it not hard to judge fo ill of the *•' cafe, as to fay, thefe men deny their Gob ? " They do indeed what mufl be owned to be *' very bad ; but furely fome gentler thing fhould *' be faid of it, than that they deny the God *' whom they profefs to know.'* In anfwer to this, I would afk fuch perfons the following queflion ; to wit, Muft we or you teach God how to fpeak ? And does not the text fay exprefly, that this is a denying of God ? We have before (hewn, in the former part, how much more fignificant an habitual denial of him in prac- tice is, than a tranfient one in fpeculation, or in fo many words. However, let us confider, and fee if there be not, in this cafe, z plain denial of the great God. Thefe two things I imagine will evince it. For, in the ( I.) Place, It is plain he is denied in the at- tributes \ and (2.) ' Matth. xvui. 17. (92) (2.) In the relations that are appropriate and peculiar to him, as God. (i.) God is denied in his attributes which are pecuh'ar to his nature. As for inftance, his Om- niscience. For do not fuch men, as we here allude to, plainly fay ; How does God fee ? or is there knowledge in the Moft High ^ ? Does not their practice fay it ? Is it not the language of their lives ? And does not that fpeak the fenfe of their hearts } How can that man be faid to own an omnifcient God, who is gradually transform- ing himfelf into a bead ? Or to believe that his jealous eye is looking on, while he obilinately perfifts in his finful courfes ? There is alfo a mani fed denial of his Wis- dom. This is the attribute Vv^hich magnifies it- felf in the frame of nature, and the contrivance of all the laws and conflitutions of his govern- ment. Wifdom is the great and principal en- dowment of a Legidator. But, though God has eflablilhed certain rules to guide and govern us by, and to which it is our duty to fquare our lives ; yet fays the wicked debauched wretch, *^ My appetite didlates to me more wifely than *' fo." And thus the wifdom of xht flefh is pre- ferred to that which is divine. God fays it is wifeft and beft for men to be governed, and to lleer their courfe by fuch and fuch ftrid rules s that it is beft for them to be fober, temperate, chafte, juft, and the like. No, fay they, to con- fult inclination and carnal appetite is a far wifer courfe, * Plal. Lxxiil. II. (93 ) courfe, than to follow him ; and this is a thing fitSs r w. to be confronted to the divine wifdom ! Fur- VI. ther. They deny his Power, both as it fignifies might and authority. As it fignifies authority, they carry the matter as if he had no right to rule or diredl them. As it fignifies might, they be- have as if he were not able to revenge himfelf on them. Moreover, They deny his Truth. He has declared that the unrighteous Jhall not inherit the kingdom of heaven ^, but they feem confident they fhall. There is alfo in their pradtice and condufl a manifeft denial of his Holiness. Be ye holy (fays the Almighty) /?r / am holy \ But their behaviour implies as much as if they faid both, that they will not be holy ; and that God him- felf is not fo ; whilfl they imagine to themfelves, ^hat he approves the unholy courfe they take. And, There is a denial of his Justice, his vin- dictive juilice. It is plainly faying as it were, that he will not judge the world ; that he will not diftinguifh between the righteous and the wicked, but will deal alike with all. Yea, and which is no paradox, though it feems one, their CQndu(5l implies alfo a denial. Lastly, Of his Mercy and Goodness too. But you will perhaps fay that feems flrange s for it is divine mercy on which thefe men do pecu- liady rely. God will be merciful when all is done. But ^ I Cor. VI. 9, 10. ' I Pec. 1. 15. (94) VOL. But can they be faid to truft in his mercy, when II. they do not truly rely on his word ? That which they trufl: in is nothing but a meer phantom, an imagination of their own hearts -, and fo it is trufting to themd'Ives, and not to God. They have no other truft but that of fools, that is, trufting to their own hearts ; to what the fancy fuggefts, or the imagination can create. For if they did hope in the divine mercy in reality, they who had fuch a hope would purify themfelves as God is pure. That would break their hearts, ^nd mollify their temper, fo as that they would have but little difpofition to be ftout againft God. Whilst, therefore, men thus deny thefe great attributes of the divine nature, may they not be Jaid to deny God himfelf ? For pray what kind of notion fhould we have of God, if thefe were fet afide ? What an horrid idea would that be of an untrue, unholy, unwife, unjuft Deity ? (2.) God is alfo denied by perfons of thischa- rader, with refpedl to the great relations in which he ftands to all his reafonable creatures. I do not mean thofe fpecial relations which he bears to his own peculiar people •, but thofe wherein he ftands to all in common, who are univerfally the work of his hands, and as the Pfalmift exprefles it, the (keep ofhispafture ^. Which relations are prin- cipally thefe following, to wit, thofe which re- fult from his creation of us ; his propriety in us ; his dominion over us ; and his continual benefi- cence towards us. But Do ^ Plal.c. 3. (95) • Do they own him as their Creator, or them- felves to be his offspring, who thus bend them- fclves againfl the great Parent of all ? Do they own him as their Proprietor, or themfeh^es as his property ? The ox indeed knows his oivner^ and the afs his mafter'*s crib ^, but they know not theirs, faying ; " We are our own, '' who is, Lord over us?" This is at Jeafl the fenfe, and meaning of the condud of thefe men. Further, Do they own him to be their Ruler, or do they truly call themfelves his fubjeds, when their life is a continued rebellion ? Or finally. Do they own him for their Benefactor? But how can they be faid to acknowledge, that it is He from whom all their good comes,when they live to themfelves, and not to him ? It is very plain therefore they deny God in all thefe rela- tions as well as in his attributes. Now let us confider what it is to own God in an abfolute, while he is difowned in a relative fenfe. To fay he is a God, but ihall not be a God to me, what does this amount to but a de- nial of him ? He mufl be acknowledged in the general relation firft, before we can have any ground to hope that he flands in thofe of a fpe- cial nature to us, in which he is related to his peculiar people. If a man fhould own his Prince after that rate, that is, only under an abfolute no- tion, as a great King, as he would the Grand Signior or Cham gf Tartary \ but at the fame I time » Ifai. I. 3, (96) time Iliould avow he fhould be no King to him 5 would that profefiion, think you, juftify a man^ who fliould oppofe or rebel againft his rightful Prince ? Thus far then you fee as to the firft cha- racter. That they who are obftinate in a courfe of wickednefs, whatfoever they profefs, do moft apparently in their works deny God. I Ihall touch but briefly on 2. In which I propofed to prove the fame point, from their habitual averfion to that which is good \ or a general difaffedion to every good work ; which is the next charadleriftic of this fort of perfons, according to St. Paul's account. There are thofe in the world who are ape to think well of their own cafe, becaufe they are not of this laft-mentioned fore. They for their parts pradlife no fuch impieties, as many others do i none can fay they are murderers, adulterers, falfe- dealers, and the like ; and therefore they reckon their cafe good : juft as if it fhould be thought impodible a man fhould die of any dif- temper but the plague. Or as if in a battle, a foldier fhould employ his whole care to protedl: his head, and not expe6l a flab ora bullet in his heart. So litde is it confidered what is fo ob- vious to the common reafon of a man ! Good comes only by the concurrence of all things, which are requifite thereunto ; and e /il, by any failure of one of thofe things. It may therefore be faid of fuch perfons, " Ye are not, ** it may be, guilty of fuch and fuch evils, but *' what ( 97 ) " what good do you do ? from what temper of S e r m. " mind? from what principle? or with what ^^• " difpofition do you do it?*' To fuch I addrefs my felfand fuppofe, that many have this to fay for themfelves, that they pray; they hearGov^^s word •> they give alms ; and the hke. " Do you *' fo ? It is well. But with what difpofition do " you ingage in all thefe dudes ? Is it not with *' an averfe difinclined heart ? or is it not from *' fome corrupt root and principle or other ?^* The cafe is very forlorn indeed when men do make their boails of the fruits, and cannot fo much as fhew the tree ! As there cannot be a good and holy principle without its connatural cffecls, fo nor can there be right efFe<5ls if they proceed not from their proper principle. There are none capable of good works, but thofe that are created in Chrift Jefus thereunto •, without this, men perform religious duties without heart or foul. To illullrate this matter let it be con- fidered, how much the hearts of men are in- gaged in the work of fome profitable calling, or pleafing recreation ; and on the other hand, how little their hearts are in prayer, in any duties in which they are to converfe with God. And how can perfons think to pleafe God in thofe duties, in which they take no pleafure themfelves? If you are not pleafed with them, how. do you think he Ihould ? But it may here be faid, " What! does e- " very one deny God in his works, who feels " an indifpofition in himlclf to thofe which are *' good ? Or who does good works^ though Vol. II. G " many (98) V O L. " many times it may be with an indifpofed II- " heart ?" I anfwer ; Is it not eafy to underftand the difference between the indifpofition of the Tick and lame, and that of the dead ? Is there no difference between thofe, who have weak im- perfedl grace, and thofe who have none ? I fhall briefly point out to you fome things to this pur- pofe, which are very obvious. (i.) The indifpofitions of one fort are only gradual, but of the other they are total. There is in one no tafle, or difpofition for any thing that is good : In the other, though there be a great indifpofition in the general, yet there is withal fome defire after God ; fome inclination and tendency to that which is good. So as that they may be capable of faying, as the Apoftle St. Paul reprefents the cafe. The good that I would doy I do not "^ 'y I have a mind to it, though the bent of my mind is not fo ftrong as it fhould be. (2.) The indifpofitions of the one are con- ftant and habitual, of the other only intermitted. That is, the indifpofition of a wicked unregene- rate heart is continued, and at all times alike ; but the indifpofitions of a foul, which is in the main pious and good, are only by intervals. They are not always alike indifpofed. There is an alteration in this cafe, but none in the other, fo long as that fpi ritual death remains upon them. In a word, all good perfons experience, that they have fometimes a greater relifh for their duty and ^ Rom. VII. 19. ( 99 ) and the ftrvice of God, than they have at otherSE r m. times. Befides, Vl. (3.) The indifpofitlons of the carnal and vi- cious are unobferved and unJamented ; but it is not fo with thofe of the other character. Their indifpofitions to that which is good are receded on with forrow ; taken notice of with regret ; and very much bemoaned, in thefe pathetic words, Ob wretched man that I am •/ Who Jhall deliver 7ne from this death " / Do the dead re- fle6l ? Do they lament that they are dead .^ — But the fick lament that they are fick, and the pained that they are in pain ; and each are fenfible of their refpcdive calamities. (4.) And laflly, good Chriflians drive againfl their indifpofitions in the expedlation of remedy and redrefs ; but there is no fuch thing in the other. The indifpofitions of thofe who are re- generate, are matter not only of their prefenc complaint, but horror. It is not fo with thofe of the oppofite chara(^ler. Thefe like their ftate well enough, and are contented with the prefent fituation of their immortal fouls. Their hearts arc difaffe^led towards God ; they are far from him, and they choofe to be fo. But the people of God in whom the fpirit of grace, or the di- vine life doth obtain, are aiming to be nearer and nearer to him •, and to have whatever difinclines their hearts to religion, or keeps them at a dif- tance from him, effecflually removed. Upon the whole, they may find dilHculty in their ecu rfe j G 2 but ° Ron\, VII. Z4. ( lOO ) VOL. but is there no difference between breathing with ^^' difficulty, and having no breath ? While there- fore thofe who profefs to know God, but in works deny him, are really far from God ; thefe who have the divine life in them as a pre- vailing principle, do breathe for . the liberty of the fons of God, and to be brought into that Hate, where they fhall love^ and ferve, and obey tbe ever Blessed God perfe^ly^ and eternally. S E R M. ( '<" ) SERMON VII. Preached April 17, 1681. TITUS I. 16. They prof efs that they know God) but in works they deny him, being abominable^ aitd dif- obedient^ and tmto every good work reprobate, I NOW proceed, by way of further ufe and improvement of this fubjedl, to lay down fome rules and diredlions, that may be of fervice to all who defire to be of a different fpirit, or chara6ler, from thofe we have been confidering ; and would not have this ever juftly faid of them, that while they profefs to know God yet in works they deny him. And furely if it be confidered how incongruous, how odious, how pernicious and deflrudlive a thing this is i nothing can be apprehended of greater concern- ment to us, than effedually to endeavour, that we may not have this charadler refting upon us. That you may not, confider ferioufly, I pray, and obferve. fuch directions as thefe. I. Once bring the matter to this point, that the profeflion you make may be the efFedl of your folemn deliberate choice. There is too much G 3 reafon ( I02 ) reafon to recommend this rule to the generality of Chriftians, amongfl whom, it is very apparent, there are too many, whofe profeflion is rather the effeft of chance, or fate •, or any thing they are thrown into, by the concurrence of fome ex- ternal circumftances in their condition ; than of a ferious deliberate choice. How many are there who profefs themfelves Chriftians, as we obferved before, merely becaufe it is the religion of their country ! or was that of their anceftors ! or is eftablifhed by the laws under which they live ! So that it would be very inconvenient for them -, too hazardous it may be, or at leaft fcandalous, to make a contrary profefTion. Now it highly con- cerns us once to come to this, that the religion we are of be what we have chofen, and that we profefs it upon mature deliberation. We are nothing in religion till we come to this. But, It may here be faid, " What then ! are we *' to begin again ? We have been Chriftians *' long, it is aprofeftion we have long fuftained, '' and do fo to this day.'* To which I reply, that all is yet to begin, wherein we are ftill Hiort and defective. We read concerning the people of Ifrael, that when Mofes had brought them to a more explicit owning of God and faid ; 2^ou have this day avouched the Lord for your God, and he has avouched you for his people : it is ad- ded, with reference to this fame thing and time alfo, Thou ari this day become an holy people unto the Lord thy God '\ What ! did they but \\\^w become • Dent. XXV I. I7> i^, 19. ( 103 ) become his people ? Not fo, for they were efleem- Se r m. ed as fuch before by Jehovah the God of Ifrael ; ^ -ll- but they became fo more exphcitly, and by a diredl ad: of their. own, wherein they did as it were interchange obh'gations with the Almighty. And feveral years after when Jofhua, towards the clofe of his life and government, was upon that folemn treaty with them, which you find in the xxiv. chapter, he again puts all to their choice, faying, Choofe you this day whom you will ferve ^ ; fubmiting the matter again to their judgement and election. What ! were they then to choofe what religion to be of? No, they were to renew their choice, and to do the thing with great folemnity and ferioufnefs, and in a diftinA manner over again. And if it has not been done feriouOy and deliberately hitherto by you, let it be done now once for all ; for till then, you can- not fo much as fay you have a reh'gion of your own. And furely if a man would call any thing his own, it would be his religion. Your religion is otherwife but the religion of your country, or of the party to which you belong. It is not truly your own. No man would be contented merely becaufe he lives in an opulent country, while he himfelf has no eftate in it ; or account himfelf rich, only becaufe he lives in a rich nation. What fhould be fo much ml^e, as my religion ? But this can never be mine till I undertake to profefs it, on a folemn and well-weighed choice, after having confidered and balanced all things, G4 fo ^ Jof. XXIV. ly ( 104 ) V O L. fo as to be able to fay ; " This profeflion I take 11. <« upon me as beft, moft excellent, mod com- ^— V-— ' cc fortable as well as moft glorious." II. Endeavour to know God in good ear- neft. Know him indeed, and you are then in no danger of the charge, which the Apoftle brings againft falfe profefTors. You have been formerly told, that this phrafe of profefTing to know God, is not to be reftrained and limited unto the bare fpeculative knowledge of him, ab- ftradl:Iy confidered. But though it is not to be thus limited, yet it muft include this as the lead- ing, initial thing to all the reft. It is an expreffion for religion in general, and is fometimes put for the whole of it ; and therefore it cannot be fup- pofed to leave out that, which is the fundamental and leading principle of all, from whence the denomination is taken, and put upon the whole. If you confider the obje6t of this knowledge, it is not God abftradly confidered. If you con- fider the nature of it, it is not barely notional knowledge that is fufficient; nor, as we have already ftiewn, the knowledge of God in Chrift Jcfus, according to that divine revelation, which is contained in the New Teftament : which phrafe is ufed in Scripture to fignify the Chriftian religion, before tlA revelation of which, the Gentiles are reprefented as not knowing God ^ What ? did they not own a Deity before ? No doubt thty had fome knowledge of a fupreme eternal «Gal. IV. S. ( I05 ) eternal Being, as the Heathens had in common "^j S £ r m. and yet their (late of Heathenilm is faid to be a ^"^^• flate wherein they did not know God. They did not know God fo as to be acquainted with the true method of worlhiping, converfing with, and enjoying of him, which is difcovered to us only in the Gofpeh The worlds fays the Apoftle, through wifdom knew not God *^. It is fpoken plainly of the more refined Pagans, who go un- der the name of Gentiles. And had not they the knowledge of the Deity ? No doubt they had ', for it is eJfewhere faid, they did know him but not glorify him as God *". The meaning is, that they did not know him through Chrift as Mediator. And it was through their wifdom that they did not fo know him, when they might have done it j becaufe the dotlrine of a crucified Chrifl: to them appeared a very foolifh thing, which by no means gratified that wifdom to which they highly pretended. They knew not God, that is, they were not Chriflians. With refped to the nature of this know- ledge, it is of a vital, efficacious, transformative quahty, which alone is worthy of the name. Such is the knowledge which our Lord fpcaks of. This is life eternal to know thee the only true God and Jefus Chrift whom thou hafi fent ^. It is fuch a knowledge, as by which the foul is caught into an union with the blelTed Objed of it. He has given us underftanding that zve may knoiv * Rom. I. 19, 20,21. • I Cor. i. 21. 'Rom. 1. 21. « John XVII. 3. ( io6 ) V O L. know him that is true ; and we are in him^ even II. /■// his fon Jefus Chrift our Lord, ^his is the true God and eternal life^. It is a knowledge that blafts and withers fin at the very root, and fo efficacioufly transforms the foul into the image of God's own holinefs. He that fmneth^ hath not feen God nor knouon him '. The fam.e word there rendered feen fignifies known ; Te have not heard his voice nor feen hisfhape^. You have never had a true notion of God yet truly in- wrought into your fouls. Awake to right eoufnefs and fin not I I fpeak it to your fhame^ fome have not the knowledge of God ^ Labour then thus to know God in earned:, by fuch a kind of know- ledge as fhall influence the pradice, and in the event bring about and accompliiH the bleffed union betwixt him and you. III. Ponder well on the dignity and facred- nefs of this profefTion. Oh what a mighty thing is this ! that whereas the world has been loft in t\i^ ignorance of God, through many fuccefTive ages, we fliould take upon us to profefs to know him. It is too big a word for the mouth of a profane and irreligious world. That defcription of Balaam v/hich he gives of Himfelf, is grand and very folemn •, The man whcfe eyes are opened^ that heard the word of God, that knew the knowledge of the most High, and faw the vifion of the Al- mighty "". And yet the knowledge he alludes to, ^ X John V. 20. ' 5 John i r. ^ John v. 57. ^ I Cor. XV. 34. "* jS'um. xxiv 5, 4, 15, \6. ( 107 ) to, and which this prophet feems to glory in, S e R m. was only fuch as he derived from the fpirit of ^^^• prophecy, and not the fpirit of faving, holy il- lumination. However it was a great thing to come out of fuch a profane mouth as that of Balaam, when he came to curfe the armies of Ifrael. Let us then confider, I pray, what we fay and do, when we take upon us toprofefs to know God. As I intimated before, it is an appropriative knowledge that is here pretended to. To know him is to acknowledge him as our God, as his knowing us is to acknowledge and own us as his people. This was the pretence of Ifrael, but connected with horrid contempt of him as we learn from the Prophets. To know God then is, I fay, to acknowledge him as our Lord ; our owner, our proprietor, to whom we belong upon a peculiar account. And confider what that account is, and under what notion we mud own him to be our Lord ; namely as we are his property, and his peculiar treafure. For fo arc all thofe who are his people, by virtue of the relation which refults from their mutual contract and agreement. / entered into covenant "joith thee^ fays the Almighty to the Jews, and thou he- cameft mine ". And again. Toil flo all he to me a 'peculiar treafure before all people^ for all the ■ earth is mine °. They who are his people he reckons them as his crown and his diadem p, Who Exod. xix. 5. ? Ifai. lxh. ^. O^V'w ( 108 ) VOL. make up my jewels '^. Thofe therefore who know n. God, and are known of him, are as the jewels of his crown, the jewels which adorn his diadem. And who would be fo infolent, as to prefiime to place there a lump of dirt, or a clod of filthy clay ? It is then very awful to think what pro- felTing to know God does import, if we only refled on the dignity and facrednefs of this pro- feflion. IV, Look upon your profefTion as an obliga- tion upon you to a correfpondent pradice. E- very ^ profeflion is fo underftood among men. And what an ignominy were it for a man, to v/ear the name when there were none of the thing to which the name correfponds ! Do we look upon profefling to know God only as an idle profelTion ? as a thing which no bufinefs goes along with, nor is attended with any fuitable im- ployment ? Theology was well defcribed by him, who reckoned it was not mere knowing for know- ing fake, but was the dodrine of living unto God. Moreover, V. Comprehend as diflin^lly as you can in your own thoughts, the fum of that duty unto which this profefiion does oblige you. Learn and encompafs in your own mind, the whole circle of all thofe duties, which a profefling to know God does ingage you to. Run through the encyclopaedia, or the whole fyftem of pradi- cal ' Mai. III. 17. ( I09 ) cal religion; to wit, the duties, to the pradlice Serm. of which you are obhged by virtue of your VII. profefTion, both internal and external. Duties towards God the Father, and his Son, your Creator and Redeemer; fuch as agree with your acknowledgement of the myftery of God and of Chrift ^ Yea, and not only fuch, but alfo duties towards man too ; which religion ought to influence, and wherein we are to be governed by our knowledge of God. VI. Labour thoroughly to underfland the grounds on which you take upon you the obli- gation to every Chriilian duty. It is very plain that the agenda of religion, that is, the things to be performed by us, are grounded upon the credenda^ or things to be believed. " I believe *' fo and fo, and therefore conceive my felf as *' obliged to do fo and fo. And the common '< foundation of both I mufb reckon to be " the divine authority, revealing certain prin- " ciples and truths as neceflary to be believed ; *' and injoining certain duties as confequences " from thence, and equally neceflary to be " done." Thus go to the bottom and ground of the religion you profefs, and then you have it in its original, and truly divine. But if we look upon our religion as merely human, handed down from father to fon, and the like, no won- der then if we trifle with it ; but no man would be adventurous, v/ith relation to what he appre- hended ' Col. II. 2. (no) hended to be divine. Therefore is mens reli- gion ufualiy weak, impotent and inefFeflual ; and has not its proper influence in commanding the heart, and governing the hfe, becaufe the divine original of it is not apprehended. My own things, I am ready to think, may be ufed as I pleafe, but I may not do fo with thofe which are divine. In a word, When once the authority of God is appre- hended, particularly of his truth in revealing fuch and fuch things, and of his power in com- manding others, with what weight do they come in upon the fpirit of a man ! What a prefling queftion was that of our Lord to the Jews ! The haptijm of John^ his folemn manner of ini- tiating men into religion, whence was it ? from heaven or of men ^ ? They were fenfible of the pungency of this queftion, and were afraid to anfwer him. They knew not what to fay, and could not but confefs themfelves guilty of a pro- fane negled, if they owned it to be of divine original. The image, that was apprehended to fall down from Jupiter, what a facred efteem and veneration had thofe Heathens for it, who worihlped that idol ! becaufe the Priefts had de- luded them with fuch an idle fancy. So the Chriftian religion becomes an operative lively thing, when the divinity of it once comes to be underftood, and really believed. JVe think our felves bounds fays the Apoftleto the Theflalonians, io give thanks to God for you without ceaftng^ that » Matth. XXI. 25. ( III ) that, when ye received the word of truth from us S e r m, you received it not as the word of man^ hut as the ^^'" word of God which effeuiually works in all them that believe ^ VII. Settle ic in your minds as an im- portant truth, that the defign of that rehgion of which you are profeflbrs, that is, of the whole Chriftian inftitution and frame of things, is to have a people diftinguifhed by peculiar excel- lencies from all other men, who are not of that profeffion. They mull be fuppofed to be very flight readers and conliderers of the Bible, who have not feen this to have been God's defign ever fince he made the world. Toufhallhe unto me a kingdom of priefls^ and an holy nation ", lays the Almighty to Ifrael, whofe whole bufmefs was as it were religion, worfhip and immediate at- tendance on God ^ being aroyal friefihood"^^ as the Apoftle paraphrafes that exprefTion. Our Yj^'^Vi gave himfelf for us to redeem us from all iniquity^ and to purify u7ito himfelf a peculiar peo^ pie zealous of good works "", And therefore he thus expoftulates with hisdifcipjes, If you do only fo and fo, what do you do more than others ^F Do you think I would have a people among men profelTing my religion and belonging unto me, who (hall be only as other men are, in whom there is nothing of peculiar excellence to be found ? And therefore the Apoftle exhorts the Chriftians * I Thef. II. 15. " Exod. xix. 6 ^ i l?et. 11. 9 * Tit. II. 14. y Maith. V. 47. ( 112 ) V O L. Chriftians of Theflalonica, to aim at fuperior ^J- piety and virtue, faying. Let not us Jleep as do others ; /or, as it follows, God has not appointed us to wrath^ hut to obtain falvation through our Lord J ejus Chrifi =". What ! to live in the fame droufy feciirity as others do,, or as if you were ftill under the dominion of the fame fpirit of flumber, or as if the fame death had prevailed over you which has fpread it felf over the reft of the world, what an incongruous thing is this ! It is true, God has found no difference among men, but he has made a very great one, which arifes from the difpenfations of his grace, rather than from nature \ being determined to have a people peculiarly diftinguifhed by their excels lent fpirit, and eminent piety and goodnefs. And this is the meaning and intent of this pro- feflion of the Chriftian religion. Therefore, VIII. Neve r reft upon that bare level, which it is pofTible fome may come up unto, that are not of this profefiion. Some do not profefs to know God in Chrift at all, as Jews and Pagans for inftance. What the traditional religion of the former, and the mere natural religion of the latter will carry them to, do not think that enough for you. As to the former, our Saviour exprefly tells his difciples, and all that will be his followers. Except your right eoiifnefs exceed the righteoufnefs of the Scribes and Pharifees^ you cannot enter into the kingdom of heaven ^. And yet « X Theff. V. ^. * Match, v, 20. ( i'3) yet they were the ftridefl Se6l of the Jews, as Se r m, St. Paul intimates when he declares, that he had ^' la- this, as well as other things to glory in, if that was of any confcquence, that he himfelf was a Pharifee ; but yet, fays he, wha^ I thought again tome when I was of1:hat religion, I reckon lofs for Chrift and the excellency of his knowledge^ that I might know him ^ and fo attain, with him, x.\\^ refurredlion from the dead. You muft then be able to outgo the il ride ft of thofe whom the Judaical religion had formed. For it is very apparent that when t\\t time was come, in which Chrift intended his religion fliould take place, after having made fuiiicient difcovery of himfelf to the world, then did the Spirit of grace retire from the religion of the Jews, as being no longer of any force. And though there had been many of that religion who feared God before, yet now that the Chriftian inftitution was eftabliftjed, there was no ground to exped that xht Spirit ftiould breathe through that of Moles. And therefore our Lord tells them plainly, If you believe not that I am "i^^^ that if?, the Mefliah and the Son of God, ye fj^ all die in your fins '^. And accordingly the Apoftle ap- peals to the Chriftians, at that time, in the fol- lowing manner ; Did you receive the Spirit by the ivorks of the law, or by the heari?ig of faith ? that is, the Gofpei '^ ? In fhort, that religion which carries you in a courfe of holy practice, no higher than Judaifm in c^tdc^ is certainly much Vol. II. H fhorc ^ Phil. III. 5—12. *= John VIII, 24. ^Gd\. iii. 2. ' ( 114 ) VOL. fiiort of the dcfign of our Lord, and what yoiir I^- profciTion of Chriflianity fuppofes. But how much more may this bs affirmed, if profefTors among us proceed no further, than the natural religion of the Heathen world will carry them ? Who, notwithftanding their profeflion to know God in Chrifr, yet go no higher than they in poiiu of juftice and truth, temperance and fo- briety, and in a contempt of this world, as well as value and care of their better part, even their immortal fouls : concerning which fome Hea- thens fpeak ftrangely. " I wonder, fays one, '' that whereas man confifts of a foul and body> "• that there fliould be fo much care taken about *' the latter, and the care of the foul be negleded " by mofl, as a hated thing." And feveral of them have left us various difcourfes, concerning the greater mifchief and malignity that there are in the difeafes of the mind, than in thofe of the body, or the outward man. Maximus Ty- rius has a large difTertation on this very fub* jcdl *, and feveral others of them have wrote to the like purpofe. Some of them alfo have ex- prefled their reverence to God in a furprifing manner. " 1 fo live (fays one) as always under *' God's eye, and as apprehending he is ever '* prying into, and looking upon me." And how pleafant expectations and forethoughts have they had of a future felicity ! It is really admi- rable to think in what tranfports fome of them have been, in the expedations they liad of a happy ♦ Diflert. XIII. Edit. Davif. Lond. 1740. quarta. liappy (iate for good and virtuous men. Now S £ r Nf , when Paganifm docs outdo us in thcfe rcfpects, ^ ^^r can we be D.id to aniwer our prcfclTion of Chri- rtianity, in which we have ilich an amiable dif- covery of God in Chrift ; and when alfo wc Have life and immortality brought to light by the Gofpel, fliining by clear and dired beams ? To have Chriftians therefore bafely creeping upon the face of this earth, and rolling themfelves in the dud, fo as fomc Pagans would be afiiamcd to do ! to fee them wallowing in the impurities of fenfual wickednefs, which would have beca a reproach to many of them ! This is furely not td.anfwerour profeflion. IX. Last L Y -, in as much as it is not the bcfi inftitution in the world that will do our bufmefs* without a living religion implanted in us^ never reft nor be fatisfied without that. And whereas there are two things intimated in the text, to be oppofed to true religion arid fincere profcfTionj that is, a propenfion to evil, and an averfion to good ', an indulgence in flich a courfe of life as is indeed abominable, with a mind reprobate to every good work 5 know then, there muft be accordingly a twofold power of religion, which miuft be implanted, to counterwork thofe two 5 to wit, a fin-mortifying power, and a quickening power. The for|ier of v/hich takes away the inclination to cyj^ and th^ latter an averfion to good. H 2 There (116) yOL. There are fund ry other particulars which I II. fhould mention, but have not time ; only take this one thing with you, That it is never well till the operation of religion be from nature ; that is, from our participation of the divine nature, which thus exerts and puts forth it felf. S E R M, ("7) SERMON VIII. Preached April 24, 1681. TITUS I. 16. . 7hey profefi that they know God ; but in works they deny him, being abomiftable^ and difobe'- dienf^ arid unto every good work reprobate. IN the condufion of the preceding difcourfe it was obfcrved, that whereas it is not the beft inflitution in the world that can do us any fervice, without an internal vital principle of religion within us, therefore we fhould never reft tilJ we find that prevailing in our lelves. Now in order to the obtaining this divine princi- ple To neceflary to our eternal welfare, it will be of fervice to lay dov/n the following diredions, in fubordination to that laft mentioned. Par- ticularly, I. That wherever this is the real ftate of the cafe, that is to fay, whoever have not this inter- nal power, this vital principle of religion, let them own it, and tell their fouls the real truth of the matter. The principle here fpoken of is an implanted power, inabling a perfon to do good with promptitude, facility, and delight. H 3 • Now (nS) V O L. Now if fiich a principle as this is wanting in any, n. let them own it, for it is adifcernible thing ; and conftquently where it is in fact difcerned, it 4S fit and requifite that it fhould be ingenuoufly owned, or that perfons fliould acknowledge this to be the real truth of the cafe. I HAVE faid that it is a difcernible thing. In- deed what reafon can be given why it Ihould be otherwife ? How can it be imagined that perfons fhould not perceive whether they have fuch ^ principle, or power within them, or not ?. What ! is there fo fmall a difference between life and death, that it cannot be perceived ? nay that it cannot be perceived by one's felf ? There is in men however another kind of life, which makes them capable of difcuffing this point; to wit, the principles of rational nature, by which I am capable of felf-refledion i and of debating alfo this very queflicn, whether I have any further fuperadded principle or not. And when I hear there is really fuch a principle that ought to ex: ft in the mind, my duty is to deal clofely with my fdf^ and inquire whether I, my kl^y have ever felt any fuch thing. The queftion is not, whether 1 have any fort of life or power in the general ; but' have I this life, this power, this which ter- minates on God ? Do I find a living principle within my foul which carries it to God, and makes it tend to Him ^ The Apoftle Paul bids the Chriftians at Rome to reckon themfehes to be Mll\:e unto God through J ejus Chriji our Lord^ j and * Rom. VI. ir. ("9) and certainly no man ought to judge fallly In his Se r m own cafe. There is a certain divine power which VIII. goes along with true religion ; as is fuppofcd in ^ ""^"^ that paflage of Scripture mentioned before, fpeak- ing of perfons who had the form of religion hut denied t Joe power thereof^. An(.i again, fays tlie Apoftle, God hath given to us the fpirtt of poiver-> and of love y and of a found mind ^, And wherc- fbever this power, or principle is, it is a kind of natural power ; that is, belonging to that new and divine nature, which is in all them ihat be- long to God ; in all that are born and begotten of him, according to the very defign of the Gofpel it felf. For the Gofpel is appointed for this purpofe, to work this divine frame in the fouls of men. . The exeeeding great and precious proraifes thereof are given iis^ that hy them zve might partake of the divine nature <" ; of a certain divine and godly nature, as thofe words may be read. The operations of nature tliough they are filent, yet ihty are flrong and powerful. There is no greater difFiculty in the world than to withftand the courfe of nature. Now wherher fuch a power is working in our felves, is the point to be confidered. Let me then aik my foul, " Do I find my feif powerfully withheld " from evil, as a thing againll niy nature ? Do I '' find my felf powerfully ingaged to that which *' is good, as if it was connatural to me P moil " agreeable to my nature ? Who is there th< t " cannot id\ what his nature is for and againfl ? H 4 '^ Do ^ 2 Tim. HI. ). « 2 Tim. 1.7. ^ z Pet. 1. 4. ( I20 ) Do fuch and fuch a(5ls flow from me, as the a61s of nature do ; from their proper and con- '«- genial principles ? Had I ever fuch a kind of '' new nature, withholding me from evil, as a " thing I hate ; and carrying me to what is **• good, as a thing I love ? There are a fort of '' living men, in refpe6l of the life of God and *' religion ^ and there are a fort of men, who *' are dead : fliall I be always ignorant to which '^ party I belong ? What an abfurdity were it, '^ if one fhould always be in doubt what fort of '^ creature he is ! that he does not know whe- '' ther to call himfelf a man or a brute ! what *^ an abfurdity, I fay, is this ! But certainly it is " a much more important queflion, and of *' greater concernment, to have it dtxided whe- *^ ther we are the ofF-fpring of God or the Devil. '^ Whence then am T infpirited ? is it from a- *' bove, or is it from beneath ? " It is indeed mod Ihameful to think that fuch muldtudes of perfons, that go under the name of Chriilians, fbould be contented to live all their days, like an amphibious fort of creatures, that they cannot tell themfclves what fort of beings they are. Cer- tainly he would be looked upon as a great won- .der among men, who ihould be always ignorant of his own name ; that is, not know the name which rightfully belongs to him. So in like manner it is wonderful if perfons who are defli- tute of the divine principle, which makes men real Chriftians, do not difcern this to be the cafe. But where it is in fad difcerned, it mufl: be free- ly owned by a^l, who defire to obtain it 2. ( 12. ) 2. If you apprehend this to be the cafe that Serm. you have not this principle, acknowledge it how- VIII. ever to be a real thing ; and that fome perfons have it, though you have it not. It is too com- mon, when the clearnefs and force of the matter conftrain an acknowledgement, that fuch a divine power does exift in the fouls of men, for perfons to fadsfy themfelves with this, that they are but as other men are ; and to reckon theirs to b^ no worfe, than that which is the common cafe of mankind. All that lies without their compafs, or above and beyond their own perceptions, they take to be mere fancy and fi6tion ; and every bo- dy is a hypocrite, or an enthufiafl:, that pretends to more than they find in themfelves. But for whatreafon is all this ? Or why mufi the experi- ence of any fuch perfori be thought the ftandard of reahty ? that is, that nothing can be real but what they experience to be fo, or exceeds the li- mits of their own perceptions. What ! is it not apparent to every man, that there are far more confiderable realities which we know not, than thofe which we do know ? and is there no dan- ger of coming under the character of fpeaking evil of thofe things which we know nothing of, which fome were fligmatized with by the A- poftle Jude with fo much feverity ? and I would tain have fuch confider with themfelves, what ex- prelTions they find fcattered up and down in the holy Scriptures, of fuch a real thing as lively af- fedions towards God, and a principle of living' rehgion. Particularly I would recommend to thetr * Judc Id. ( 122 ) V P L. their confideration fuch paflages as thefe. The n. Lord is my portion^ the lines are fallen unto me in pleafant places, and I have a goodly heritage ^. As the hart pafiteth after the water-brooks, [o panteth my foul after thee O God ^ I And again. Whom have I in heaven but thee ? and there is none upon earth that I dejtre befides thee. My flefh and my heart faileth ; but God is the flrength of my heart andmy portion for ever ^. When you meet with fuch expreiHons as thefe, I would allc you ; Do you believe that the perfons who ufed them were hypocrites or enthufiafts ? that there was nothing in all this butfidlion? And when, on one hand> we compare the internal Jiving religion, fuitable to the import of thefe devout exprelTions, with a mere external profeflion, joined with difobedience, and abominable pradices, on the other hand ; I would fain know which of thefe two does befl agree with the Gofpel ? which is moft agreeable to the facred records, in which thefe and other fuch like pafiages are to be found ? And if you believe that tliere was really fuch a thing as a liv- ing religion in fuch perfons as we are fpeaking of in ancient times, I would fain know why you, or any one elfe fhould have fuch a bad opinion of the world, as to think it is quite banilhed now from among us. For, to what end fhould the Golpel be continued in the world, if not to accomplifh its own defign ? which is to work fuch a realiz- ing apprehenfion of divine things in the minds of men, as to influence their pradlice and beha- viour. . ^ Pf. XVI, 5, 6. RxLii.ijZ. ^ Lxxiir. 25, 2(J. ( 123 ) yiour. Or does any one think, that reiigion is Ser m. fo altered in its nature and efllnce, as that what VIII. v/as reiigicn in former ages, is not fo now?' ^"""^ Have we then, fince thofe times, had a new way and method of attaining felicity prefcribcd to us ?, have we any later GofpeJ of divine authority that teaches us that mere formalities will ferve the turn ? Where is that Gofpel to be found ? 3. Being then convinced of the reality of fuch a divine principle, endeavour to underftand and ferioufly confider the necefHty of it. Confider it as a thing that does not ferve barely for conveni- ence and ornament, but to anfwer the mod abfo- lute necefiity of our fouls, and the exigence of your own cafe; 4. Apprehend alfo the impoflibility of at- taining it your ownfelves ♦, I mean this inward principle and power of religion •, or by any un- afTiiled endeavours of your own. For I pray confider, would you have a religion that fhould be your own, or God's creature P A religion in- deed that fhali be of my own forming and con- trivance, I can eafily make myfelf accord to ; but why fhould I ever hope that this fliould ferve my turn, or do the work ? or why fhould I think againfl plain experience and my bible, that the moft excellent part of religion fhould be within the compafs of my own power to effect, and pro- duce? Let Lis think how it is with us in other cafes. It is you know within the compafs af hu- jnan power to lliape a flatue, or paint in colours' the pidure of a man , but when the artift has done C »24 ) VOL. done all this, can he infufe a foul into that ftatiie, I^' or make that pidlure fit to reafon and difcourfe ? No : when he has done his utmoft, it wilJ be only a mere piece of ingenious contrivance, that Jooks fpecious to the eye, but has in itfelf no- thing of fenfe, Hfe, or motion ; can do nothing like what it imitates, for ftill fomething within will be necelTary. So in like manner I can ex- ternally fhape myfdf like a Chriftian, but can I infufe the divine life into this external form ? can I make myfelf to live, chufe and delight, love and joy in God, as a Chriftian ? It is there- fore good for us to know the bounds of our own power ; what it can, and what it cannot do in this regard. And hereupon to prevent an ob- jection, I add another dired:ion ; to wit, 5. Seek this principle and divine power where it is to be had, even of him who alone can give it. For it may be faid perhaps, '' If it be not " within my compafs t*» help myfelf, what have *' I to do but to fit dill ?" The cafe itfelf tells you what you mufl do. If you cannot help yourfelf in that which is abfolutely neceffary to your welfare, you are to go to God, from whom this affi (lance is to be had by fervent prayer. It is the common di6late of nature to all mankind, when once they apprehend a dif- trefs, to fly to heaven for help. Finally, 6. Use all the other means of obtaining this power, which are appointed for this purpofe, de- fignedly with a view to this great and important* end. To r-ead the holy Scriptures, to hear fer-- mons> ( 125 ) mons, to meditate upon what we read and hear, S e r m. to confer with living Chriftians, fuch as evidently ^ ^^^1, appear to have the power of rchgion, are the means I fpeak of ; but we muft regard them on- ly as means, otherwife they may be ufed long, and the end of all be never brought about. It is one thing how other creatures attain their end, and how a reafonable creature reaches his. An arrow reaches its mark, without confidering whither it goes -, but do you think a reafonable being is to attain his end fo ^ No ; his duty is to take that courfe, and ufe thofe means that lead to his end, defignedly, and on purpofe to fecure it. As for inflance : there are many that join in the ordinance of Chriftian worfhip ; but if I puc the inquiry to my fe If, what do I do this for? and cannot anfwer, " I ufe fuch and fuch means *' on purpofe for fuch ends, that I may have my ♦' foul furnifhed with internal religion, or the life " of God ;" I may call thefe the means of grace, but it is plain I do not underftand the end there- of ; nor ufe the means defignedly for the attain- ment of this end. When a man finds his foul empty, and deflitute of the power of god linefs, or the internal living principle of religion, though he does the things which God hath appointed to be meai^s for begetting fuch a principle, yet it is plain he never ufes them as the means to this end. But if you purpofely defign, by attending upon God's folemn worlliip, to get this vital and in- ternal principle of real piety, this may come to fomething in time ; and ia this way you are to wait. ( '2^) wait, which is of divine appointment, till the 3e- fired end is efFeciually obtained. For always re- member this'; you are bound to God, but he is not bound to you. And now for the inforcement of all this, I fhall add two or three motives, and fo conclude. (i.) If you come not to this, whatever you do, with relation to matters of a religious nature^ yoii do under a force. There are many things it may be, you abftain from, oi* pra6lice ; but it is all owing to a force put upon you, if this di- vine principle is wanting ; which mud needs make religion an uncomfortable fervice. (2.) Religion is nothing in itfelf, when it is nothing elfe but mere profefiion. Alas ! how inconfidcrable a thing is it ? a mere fhew ! a vain fhadow ! And what can be expeded from whal has no more of fubflance in it, than fuch an empty profefTion ? It will be of no avail. We read that, Blejfed is he that watcheth and keepeth his garments^ left he walk and they fee his floame '. Truly fuch a profeffion that has no bottom, no- thing internal to correfpond to it, is a garment that will not be kept ; you will lofe it \ it will be blown away from you in an evil time \ it is too fhort while you have it, and very foon you will teafe to have it, when a time of difficulty comes which you have reafon to exped. ("3.) And laftly \ To go on with fuch a pro- fcflion without ever looking after the power of godlinefs, will not only come to nothing, but will * Rev. XVI. 15. ( 127 ) will moft highly provoke Almighty God. For SKRMi pray confide r, profeffing religion is aflliming VIII. to yourfelves the name of God •, therefore to profefs vainly, is to profane his facred name. And do we not know, that the God whofe name we alTume is a jealous God ? and that he will not hold them guiltlefs that take his name in vain ? Oh, how dreadful will the controverfy be about this in the day of final account! But realJy there is reafon to believe, that God has a controverfy to manage with the Chri- ftian world before that day come : partly with thofe who corrupt, and deprave the whole frame of the Chriftian inftitution itfelf; and partly with thofe, who contradidl the very de- fign of it, in their lives and pradlice. And, Oh ! when God fliall come to plead with fuch in this manner, " Why have you profaned fuch a *' divine religion as this ? Why have you *' made the religion of Jesus feem to the *' world an impotent or ignominious thing ? *' inafmuch, as you have formed it, it has **^ made men no better than Turcifm, or Pa- '' ganifm would have done !" how, I fay, will this be anfwered in the great day ? And in like manner, when God comes to plead his own caufe againft an hypocritical generation, who contented themfelves with external forms and fhadows, though they never fo openly contra- didled all that they pretended to in their beha- viour ; how will they be able to anfwer for themfelves, or to juflify their condud ! I Now ( '28 ) Now that this may not be the cafe of any of us, God of his infinite mercy grant for the fake of our BlefTcd Saviour, the Lord Jesus Christ ; to whom, with the Father and the Holy Ghost, be given and afcribed all honour and glory, now and for ever. Amen. S E R M. ( 129 ) SERMON IX Preached at Mr. Cafe's March 3, 1675. ACTS I. 7. And he faid imto thern^ it is not for yon to know the times and the feafonSy which the Father hath put in his own power. THESE words are part of our Saviour's reply unto an impertinent queflion that was put to him by his difciples ; after he had fome time converfed with them fince his refurredlion, and immediately before he afcended, and went up into glory from them. They in- quire of him, faying in the 6th verfe, Lord wilt thou at this time refiore the kingdom to Ifrael ? He anfwers, // is not for you to know the times or the feafons which the Father hath put in his oivn power. But ye Jhall receive power after that the HolyGhofl is come upon you ; andye fljall be witnejfes wito me^ both in Jerufalem^ and in all Judea^ and Vol. II. I * in ( »3<^ ) in Samaria^ and unto the uttermoft fart of the earth. And then it follows, When he had fpoken thefe things., while they beheld^ he was taken u'p.y and a cloud received him out of their fight, ly is obvious to the obfervation of any, that read the evangelical hiftory, what it was that the minds, even of Chrifl's more immediate follow- ers, were intent upon, during the time of his abode in the flefli among them ; and great was the expe6tation they had of a time when the Ro« man yoke fhould be fbaken off, and when Ifrael> that had now been tributary long to that power, fhould be reflored to its liberty. And when they found that j:hey had now got among them one chat mar>ifeflly appeared to be an extraordinary perfon/ who could heal the fiek, raife the dead, and do all other wonders with a word, they litde doubted but now was the time of this great turn and revolution, which they fo much hoped for. He that could feed multitudes as with miracles, they doubted not could eafily maintain an army fbrong Enough to do the bufinefs, upon very eafy and unexpenfive terms. But fee at length now what this great expec- tation of theirs came to ! Which expedation, you muft know too, had a private afpedl even towards themfelves, and their own concernments 9 for they doubted not if their Head and Lord be- came fo great, they that were immediately related to him, muft fhare proportionably in his great- nefs : and fome of them, as the Gofpel tells you^ thought of nothing lefs than fitting at his right hand, hand, and left hand, in this his temporal king-S erm, dom which they thought he was about to fet ^^^ up. fiut fee, I fay, what this expedation came to! Him, whom they expeded to be a potent glorious king, they had feen apprehended, and haled to judgement, and to death, as a mofl ig- nominious malefadlor. They had beheld the end of him^ and feen him expire, and die upon a bloody reproachful crofs ; slnd now all thffe great hopes of theirs were vanilhed. PFe trufted (fay they) that this was he that jhould have re- deemed Ifrael, Great hopes we had, that the ^a> long expeded work would now, without any pofTibility of fruftration or difappointment, have received its accomplifliment and be brought to a glorious period. But they faw their hope laid in the dufl ; and now they reckon there was no« thing more to be looked for from hirri ; there was an end of him, and all their expedations from him. We hoped this was he 5 but we are fain now to think we knov/ not what, or to think Other thoughts of him. We l l, but at length he revives, and rifeth again ; and now their hopes revive, and rife too. But their hopes are ftill of the fame carnal, and low alloy ; flill their minds run the fame way they had done, and they take up the matter afrefli where they had left it. '' Come Lord, what *' fayeft thou now to this great bufmefs ? Wilt ** thou now at this time reftore the kingdom to *' Ifrael ? Now that thou haft conquered" this " fame death that hath befallen thee, what canft I 2 ^' thoii ( 1^2 ) VOL. *^ thou not conquer ? Shall the bufinefs be yet n. " done r" See what he tells them in this reply of his ; // is not for you to know the times or* the fcajons which the Father hath 'put in his own power. What kindnefs (as if he had faid) God hath for Ifrael, in that refped you intimate, it belongs not to you to know ; it becomes you not to inquire. In the mean time there is another work for you to do. Tou Jhall receive -power ^ when the Holy Ghoft is come upon yoUy and you Jhall be witnejjh to me in Jerufalemy &cc. He anfwers them firft with a rebuke, and then with a promife. With a rebuke of that curiofity and carnahty, which they betrayed in their queftion. As if he had faid, you meddle with thrngs that concern you not ; you too bufily pry, and with an eye too daring and adventurous, into matters which God hath purpofed to referve and hide from you. But unto this mild rebuke he adds alio a gracious promife. There is a work for you to do that is properly yours, and which you have been defigned to, and you Ihall be fitted and qualified for it; and pray let that content you, and ferve your turn. Your work and bufi- nefs muft be to be witnefs-bearers to me, to my name and truth ; to be my agents to carry on the bufinefs and defign of that fpiritual kingdom, which I am intent to eftablifh, and promote, and fpread thro* the whole world. And in or- der thereunto, you fhall have a power come upon you which you fhall litde underfland till you feej it, and which fhall furnifh you for this great work. "f 133 ) work. Tou Jhall receive power after that the Holy S e r m. Ghojl is come upon you : and ye Jhall he witnejfes _ I^- unto me, both in Jerufalem, and in all Judea, and in Samaria, and unto the uttermoft parts of the earth. Yo,u fee then the occafion and drift of the words, which I have defigned at prefent to fpeak to ; and thefe two things, (that we may not lofe more time in any thing previous) we may obferve from them. First, That there are times and feafons refpeding the Church of God in the world, which the Father doth referve and conceal in his own hand and power from men. And Secondly, That they are not concerned to be folicitous or make inquiry touching thofe times and feafons, but are to be patient of igno- rance in reference thereunto. Thefe I iliall briefly open, and affert feverally ; and then ap- ply them jointly together. First, That there are fuch times and feafons, that have reference to the ftate of the Church of God upon earth, whkh the Father doth referve and hide from men, in his own power. Now here concerning this we are to inquire, what thefe times and feafons are ; and then what the hiding of them in God's own power doth import, which will ferve for the explication of this truth. And then we fhall let you fee upon what accounts the bleffed God is thus referved towards men in this matter, hiding the evejits of fuch times and feafons in his own h^nd and pawer > and therein I 3 you y O L. you may have fbme account of thp reafons pf wh^t ^• is afiferted in this point. As to the explication of it, two things are to be fpoken to; namely, I. what thefe times and feafons are -, and II. what the hiding of them in God's hand and power is, or the putting them there, as it is here exprefled. As to the former, I. T H E times and feafons which he doth fb hide, we may fay concerning them that he doth conceal, firil t\it final and concluding feafon of Cime, the period and upfhot of time ; and then, of each man's own particular time. He hides 1. The period of all time from men. We know not when the feafon fhall be, that fhall Ihut lip time. It is a thing determined, that there ihall be fuch a feafon, beyond which time Ihall be no more. As that great Angel is brought in -fwearing by him that liveth for ever and ever, that there jhoidd he time no longer ^, But we are elfe where told, that of that day knoweth no man^ no^ not the fin (as man we mufl underftand it) hut the Father ^ And, 2. The period of our own times alfo he hides,, and keeps in referve \ as a thing put in his own power, and not into ours. No man hath power, ever the fpirit^ to retain the fpirit^ nor hath he. power in death -, and there is no difcharge in that war ^ The meafure of our own days he hath not put in our own power. If any would hold the fpirit in that day, or detain the foul in the body in which they live, they cannot do it. No. man \ Rev. X. 6. *» Matth, xxiv. 36. • Ecclef vii i. S. ( '35 ) man hath power over the fpirit, to retain the fpi- S e r m rit ; he muft refign it when God commands it ^^• away i and that time is a thing he hath kept in his own power. You have that expielTion of Ifaac remarkable to this purpofe ; I am oldy and know not the day of my death ^. Though he was grown a very old man, and very near to death, yet he could not know the time : though it were fo very near that he might be fure it could not be very far off, yet he profeiTeth ignorance con- cerning the time ftill. My times are in t}:>y hand *", faith David. And into his hands he commits his fpirit, as you have it in the fifth verfe of the fame pfalm. That life which he knew he cou'd not command, he very willingly commits •, he is well pleafed that the meafuring of it lliould be in the hands wherein it was. As if he had faid, I defire not to have it in mine own hand j I com- mit my fpirit into thy hand \ let it lodge here in this tabernacle as long as thou wilt, and let it go forth when thou wilt ; this power is better lodg- ed in thy hands than mine. Moreover, There are contained, within this compafs of time in general, or of our own time, the feafons of good or evil unto the Church in general, and the efpecial members of it in particular ; which are for the moil part unknown, and refervcd in the hand and power of God. The good feafons feem to be more cfpecially referred to here •, for it was a certain good to th-j Church of Go D that the Apoftles were inqui- I 4 fitive * Gen. XXVI I. 2. ! Pfal. xxxi. 15. ( ^36) fitivc about. It is not for you to know the times. God hath his fet time, an appointed time,where- in to favour Sion, that may feem inilant and at hand now and then •, as they fpeak in the 102^ pfahn (we may well fuppofe as they would have it) ^he time to favour Sion^ yea the fet time is come ^. Methinks it Ihould be come ; why fliould not the full time be accomplilh'd ? If one may make an eflimate from the afFedions of the well-wifliers of Sion, it Ihould be come, ^hy fervants take pleafure in her Jlones^ and favour ■the duft thereof. But this could not be perempto- rily faid ; he had dated the time of it with him- fclf i the appointment of it was a matter in his own hand and power. And by confequence The ill times, the more affli6l:ive times of the people of God are hid, and put in his own hand and power too. For fuppofing that a good feafon be determined by him, a calm, and more ferene, or halcyon feafon, it muft be by confe- quence in his hand and power too to meafure all the intervals : how long the intervening ill feafons (hall laft, how long it Ihall be that his people fhall feed upon the bread of afflidion, and have their own tears for drink, and have men riding over their heads, and they be themfelves even as the flreet to them that pafs over. AH that time muft come under the fame menfuration, the menfuration of the fame hand. So that to determine when the Church of God fhall enjoy better Says, and how long worfe times fhall kft, this ( ni ) this they were to account and reckon upon that he S e R at. had put it into his own hand and power. It is that ^-^• which we have an interdict upon us to know. *' It concerns not you to know, trouble not your- '' felves to inquire, the matter is in good hands.'* But then we are to confider too, II. What its being in the power of God and being put there doth fignify ; which Jafr we are to confider chiefly as leading to the other. The force and emphafis of l\\t expreflion, feems to fet forth more, than that it fhould barely import they are in his power ; the phrafe fignifieth withal a pofitive ad that is put forth in reference to their being fo ; that is, an'a6l of the divine will which hath determined with itfeJf that it will have the matter fo, that fuch times and fea- fons (hall remain in his own hand and power. As for thofe expreflions in Scripture (hand and power) they explain one another. The hand of God is nothing €[{t^ but his power ; his adive power by which he ruleth the world, and changeth times and feafons, as to him feemeth good. But if you inquire for a more diflind explication of this rnatter, how this power and hand of God exerts \x.{t\^^ in reference to fuch times and fea- fons? Why, it doth fo, 1. In, reference to the exiftence of them- 2. To the difcovery of them. I. In reference to their cxiftence : his power doth effed:, and bring it to pafs, that there ihould be fuch times and feafons, as he hath dated and determined with himfdf. And fo more parti- cularj/ ( »38 ) VOL. cularly his power orders, or effects fuch thiflgs II« as thefe, in reference to the exiftence of the times and feafons. As (i.) The commencement of them : that is, when fuch a Hate of things, good or evil, fhall take its beginning ; when fuch a cloud fhall firft begin to arife and fpread itfelf over the horizon ; when it Ihall fcatter and be difperfed, and a bright and chearful light fpring up ; the day fpring from on high to vifit the defolate. This his hand or power hath determined. And then, (2.) How long fuch or fuch a flate of things fhall continue. The duration of it, its bounds and limits, are the work of his hand and power. So long my people fhall be afflided ; as he did determine concerning the people of Ifrael, from the time that he fpake to Abraham about that matter, namely, 430 years ; and then enfued that blefTed peaceful calm, and the glorious and wonderful works of providence, which did make •way for that and introduce it, whereof the hiftory afterwards gives an account. And again, (3.) His own hand or power exadlly mea- fures all the degrees of good and evil, that fhall be within fuch a compafs of time ; fo as that there fhall be nothing, more or lefs, than what his power orders. For we are not to take times • and feafoi\s here abflradbedly y but fo as to take in the events of fuch times and feafons : All thofe events which fuch times and feafons go pregnant with. All the births of thofe times, of ( 139 ) pf what kind foever they be; his power orders Se R Mk every one fo to come forth, even as it doth IX. jcome forth. He works all things according to the coimfel of his own will '*. And, (4.) That hand or power doth order all the occafions and methods by which fuch and fuch feafons, with all that they are laden .and burd:^n- ed with, Ihall be brought about. Nothing comes to pafs but as that hand or power doth dired and order : not only the effeds, the things that arc produced ; but all their caufes, or whatfoever is productive of them. And we may add, (5.) That the hand or power of God doth alfo order all the confequences and dependencies, of any fuch times and feafons. For there is Hill a concatenation in providences ; and nothing falls put in the world but fomewhat qKq depends upon it : this and that is done which is preparatory, and leads the way to fomething qKc that is to be done, till the end and the folding up of all things ; till that feafon come, when it is determined, that time fhall be no more. But, 2. This hand or power of the Father hath its exercife not only in reference to the exiftence, but alfo to the difcovery and notification of thofe times and feafons which he hath referved in his own power. That is, either to make them known before-hand or not, as he pleafeth ; or elfe to make them known more or lefs clearly as he pleafeth, with greater or lefs degrees of ob- fcurity or perfpicuity, according as feems to him good. } Dan. IV. 35. ( HO ) good. This is that he hath in his own hand at^d power, either to reveal or not to reveal them, what feafons fhall be as feemeth him good ; or if he let any light break out before-hand into the heads or hearts of thofe that are in covenant with him, then to let out fo much and no more as feen>eth him good. And this may fuffice for the exph'cation of the firft point. And would you now have fome reafon of it, why he doth thus put future times and feafons in his own power, and keep them there ; why it is always his will and pleafure, while fuch things remain hid and referved, that it Ihould jbe fo ? the reafons will partly refped; him, partly ourfelves. I. Respecting him there is great reafon ^ar it on his part -, that is, this twofold reafon. 1. It is his right. 2. It is his glory. I. I-r is his right to-have futurity thus in his own hand and power, it belongs to him as he is ruler of the world, the great difpofer and or- derer of all things. For is it not inconfiflent with fovereignty, to be accountable for every thing one means to do ? Should there be no area- va imperii^ nothing kept hid and fecret ? It can- not ftand with the abfolutenefs, at leafl:, of his dominion, and that power which rightfully be- longs to him over the whole creation, that there fhould be nothing determined or done, but there mull be previous ngtice of it given to his crea. tures. ( 141 ) tur'es. He gives no account of any of his mat- S e r iv^i ters unto any. And then IX. 2. It is his glory, and his honour : it is the peculiar honour of his Godhead, to have the profpe6b of all his works in view, even from the beginning to the end. A glory that he can- not fhare nor communicate. It is the glory of God to conceal a thing, to hide things, to have his way in the dark, fo as that his footfteps fhall not be known ; and fo to fleer the courfe, and manage the whole adminiftration of his govern- ment, that none Ihall be able to trace him, or know what he will do next ; neither make any certain colledlion from what is done, what fhall be done. As the wife man fays, He hatb made every thing beautiful in its time^ (hath ordered all things in the aptefl and fitteft feafons for the fame,) alfo he hath fet the world in their hearty fo that no man can find the work that God maketh from the beginning to the end'\ He hath fet the world in their heart, fo as that the very world itfelf, that is, the flage on which are adled fo many fuccelTive parts, doth become a blind to them, that they cannot fee his way ^ nor from the beginning or former things conjedlure, or make any colledlion what will enfue. As, you know, the eye that fees all things, .fees not itfelf. He hath fet the world in their heart, the feat of prudence, underftanding, wifdom and know- kdge s but the obje6i is fo clofe to the faculty that it cannot fee. They cannot fee what is done in * Ecclef III. u. ( 142 ) ir d L. in the world fo near them, fo as to be able td II. difcern and rflake inferences from any former things, to any future things yet to be done, at leaftwife as to the timeing of them^ which our text referreth chiefly to. " Such a thing was done *' fuch a time, therefore fuch a thing will be *' done fuch a time." This then is his peculiar and (ingular glory^ that he can outdo apprehenfion ; and counter- t\Pork the conjecftures and guefles even ojall men. Sometimes fuch a flate of things according to all vifible human appearances feems inftant -, it may be nothing but gloominefs, darknefs and hbrrouf is to be look'd for at fuch a time, ac- cording to all the prognofticks we can have ; and lo! by a quick turn of providence^ moll: un- expededly a bright lightfome feafon is brought forth in view. Sometimes, on the other hand, external appearances are fair and pleafing ; men are ready to cry nothing but peace^ peace ; and then a fudden cloud arifeth, and fpreads itfelf over all, out of which nothing but ftorms and tempefts enfue. And fo doth the providence of Gob, as was aptly exprefled by the poet, feem to iport with men ; ludere in humdnis rebus, God doth, as it were, glory over men in this kind, by giving them to fee, how by letting fuch ap- pearances come into view he can raife fears and fcatter them ; or excite fuch and fuch probabili- ties to make perfons full of hopes, and prefently dafh them, that men may know the Lord omni- potent reigneth. There is no fearching his un- derftanding ; ( H3 ) derftanding; he is not capable of being pre-SERr/!# fcribed unto. None can diredt the fpirit of the ^ ^^ Lord ; it runs the moft unthought-of ways in its difpofal and management of things. This then is reafon enough as to G o d ; it is his right to have the difpofal of times and feafons j and then it is his glory wherein his excellency doth fhine and difcover itfelf, and (hews how far he tranfcends all the thoughts and apprehenfions of men ; how far his thoughts are above our thoughts, and his ways above our ways. And II. There is reafon too, in reference to his people, why it fhould be fo -, that is, it is their great advantage that thus it fhould be. As 1. That they may not be diverted from their proper work and bufinefs, the work they have to do from day to day, and from hour to hour ; which certainly they would be, if they had the range of all future times open to them. They would be taken off from minding their prefent bufinefs ; and fpend their time in continual profit- lefs ranges, to and fro, in the futurities that fliould lie open, and prefent a vafl profpecl to them. And again, 2. That they may not be difquieted ; for certainly it would be a very great difquietment to the mind of a good man, if he did know all things that fhould fall out in the compafs of time, even his own time. But I haflen to the other thing, and therefore inlarge not further her^. I Secondly, ( H4) VOL., Secomdly, The fecond point was this •, we "• are not concerned, and therefore fhould not be lolHcitous to inquire, or know much of thefe re- ferved times and feafons, which he hath fo put and hid in his own hand and power : // is not for you to know the times^ &c. And here we may reckon it is not for us, L As being none of our right, it belongs not unto us ; we can claim no fuch thing. And, II. A s being no way for our advantage. It can profit us nothing. What fhould we get by it ? It is therefore not for us. God hath fo difpofed the ftate of things, and the way of his difpenfation towards us men, over whom he is governour, as not to pleafe and gratify our hu- mour ; but to do, in reference to his own, what may make for their real advantage. But what Ihall we be the better for knowing what God will do, what times or feafons fhall come, either of good or evil ? I add further, III. It would be our great difadvantage, and a prejudice to us. For, I. It would multiply our troubles. For do not we know how apt we are to forecaft troubles to our felves .'* When we are not furc they will come, yet our minds will not be with- held from a mod tormenting anticipation of evil, and poflible troubles ; (we do not know they are certainly future, but we apprehend them poflible) and fo that which God would have us fuffer but once, we fuffer a thouCind times. We ought to admire here die divine wifdom and mercy in conjunction. ( H5 ) conjunfbion, upon this occafion ; that he doth S not let us have any more knowledge than what will fuit with our power in fuch things. What a dreadful concurrence would it be in us between infinite knowledge and finite power I could we know all things, and yet do but this or that j if a man fliould have the knowledge of fuch and fuch things to come, but no power to pre- vent it (as alas! what can our impotency do?) how dreadful, I fay, would this be ? The RE is a great deal of compaffion in this : that fince it belongs to our flate as creatures to be able to do but little, to be meer dependencies, impotent things, that therefore we fhould not have afore-knowledge of what it would be afflic- tive to us to foreknow. We are therefore put under a reflridlion that comes fo clofe to us, as to ftand betwixt us and to-morrow. Take no thought for the morrow ; fufficient for the day is the evil thereof^. We are not to range with af- flidting thoughts fo far as to the next day. Thou wilt have enough in this day to troable thee with, never let thy folicitude be converfant about the acceffions of time. We foolifii creatures fhould fetch the troubles of all our days into every day, if we could foreknow what is to come. Take then no thought for to-morrow ! it is enough for you that you have one to think of you, and care for you. And it will make moft for your advantage to be look'd upon by him every day j who will make your ftrengrh to Vol. II. K be ^ Matth. VI. 54- ( h6) be fufficient for each day when it comes. And then, 2. As it would be a prejudice to us in the multiplication of affli6lions,-fo in the diminution of mercies. For there is a great accent of plea- fure and dehghtfulnefs certainly added to them by the furprifingnefs of them, when they come mofb unexpectedly. How grateful is a bright, warm, refrefliing fun, fhining all on a fudden out of a thick difmal cloud ! Memorable things have been done for the church of God. that they looked not for : fuch things as eye had not feen, nor ear heard, neither had it entered into their hearts to conceive, or which they could form no conception of before-hand. " Who would " have looked (faid they) for fuch a day as this " is.?" How fweet is a mercy that comes un- known, unlook'd-for ! When the Lord turned a- gain the captivity of Zion^ we were like them that 'dreamed, ^hen w as our mouth filled with laughter^ and our tongue with ftnging ^ Go d fo provides in this matter, that nothing of the gufb and fweetnefs of mercy fhall be loft to his people; they Ihall have it with the beft and higheft fet« off, or advantage. Now, To make fome brief ufe of all that we have obferved, taken together ; we may learn hence, I. That there is an aptnefs in the fpirits of men, even of good men, to be very inquifitively prying into futurity, beyond what God hath thought fit to reveal and put out of his own hand * Pfal, cxxvi. I. ( H7) hand and power, as to the difcovery thereof. S e r M. Lord wilt thou (lay his difciples) at this time re- 1^- ftore the kingdom to Ifrael? wilt thou do it now ? ^*^^ It would not, it feems, fatisfy them or fcrve their turn, to have ibme underRanding, fuch as they might colled from the Prophets, whom they had in their hands, that God had a kind thought towards IfraeJ, had not utterly cafl: off his peo- ple : they cannot be content to know only ^o much ; but, Lord ! fhall it be now ? Wilt thou now reitore the kingdom to Ifrael ? That difpofition of fpirit, fince it is fo na* tural, ought to be watched and repreffed"; and as we find any hankering in our own fpirits this way, we fhould fee to it that they meet with their * feafonabie, and due rebukes, even from our own animadverfions. We are, when a fuftering time is upon us, very impatiently fet upon it to know when fhall it be over ? If we have any expeda- tion of a good time, oh ! but when fhall it be? Thus we would bring God to our pundilio, and to our very NOW", Upon flich niceties would we be with him, fo apt are we to dodge with the great Lord of heaven and earth. ** That which I would have, fliall it be now ? *' or when fhall it be ? This is that I would be rid it ** or freed of, but when ? How long mull: I bear? ** how long muft I wait?'* This now is un- dutiful, and ftands not with that creaturely fub^ mifTion, that is belonging and proper to our ftate : much lefs with the fpirit of a child *, that tradtablenefs, refigpation, yielding in all things K 2 to ^ ( 148 ) to the Father's pleasure and wiBom, which is mod agreeable to that relation. And again, II. We may learn hence, that times or feafons, v/hether they be good or evil to a people, fall not out to them cafually, or by chance ; but they remain in the hand and power of God. We are too apt to let our fpirits work many times as if we thought fuch and fuch things came to pafs by cafualty. For if any ill ilate of things comes upon us, how apt are we to aggravate the evil of it to ourfelves, faying ; " Had it not been " for fuch a thing, this had not come ; this *' might have been kept off. If it had not been *' for the mifcarriage of this inftrument, our cafe '' had not been fo bad. If it were not for this *' or that unhappy accident, all had been well *' enough." Alas ! we forget, thefe things arc in his hand and power that overrules and orders all, that it is not blind chance that regulates the world, but the counlel and wifdom of God, that runs thro* the compafs of all events, and hath the condud of all things. III. We may alfo learn, that men have it not in their hand and power to order times and feafons of good and evil, to God's people, as they pleafe. We may fometimes feem to have that apprehenfion ourfelves ; and if we have not, fome may have an apprehenfion, that it is in their hand and power to difpofe and meafure out good and evil, to the children of God, as they will. No, God hath not let the reins go yet, he hath the times and feafons in his own power. Say they fometimes, u We ( H9 ) ** We will purfue, we will overtakr, and we will S e r m, *' divide the fpoil, we fhall have our will over ^^• '* them," when God hath not faid fo ; and his will and work fhall (land againfl: and above theirs. And take we heed of our attributing too much to creatures, that what men have a mind to, fhall be ; or what they have no mind to, fliall not be. There is a God in heaven that changeth the times and feafons, as he feeth good. And, for the fhutting up of all, let us in reference to this matter, and upon what hath been fpoken to you, take in the clofe thefe few counfels. I. Let us labour to truft in him, who hath all the times and feafons which concern us, and his people, and the world, in his own hand and power. Have we not reafon enough to do fo, and encouragement enough ? And fo, tho' we be blind and cannot fee the produd of to-mor- row ; know not what a day will bring forth ; we fliall have him to be eyes to us. He will be eyes to the blind, if they will but truft him. As when a blind perfon is led by another, he ufeth that perfon*s eyes, who leads him. Let him lead us on from day to day, time to time, fea- fon to feafon. We cannot fee with our own eyes, but is it not better for us that we have better eyes to fee with ? For we have one to fee for us, who feeth infinitely better than we. We know not the product of the next day, or week -, but is it not enough that he knoweth the event of all future times, and that he orders all things with exaft judgement. He is a rock^ his -zvork K 3 i^ ( 150 ) . V O \^,'is perfe5i^ all his ways are judgement'^ ^ or reafon; n. the mod exquifite reafon, that is, the refult of deliberation, and the moO: conco6ted thoughts. Deliberation, it is true, can have no place with him, who is the moft abfolutely perfed being ; but that which is equivalent is intended to be fignified, by the applying it to him. He fees with one view ali the connexions of things 5 and fo is able to outdo them who reafon but by degrees, and by recolieding of things after things, fo as to make a judgement at lad. Our God /J ^ God of judgement^ hlejfed are all they that wait for him ". To every thing there is time and judgement. He doth particularly (late the time and feafon, and applieth to every thing ^ its proper time v^hen it is moil fit it fhould fall out; and then it will fo do to the beft purpofe. Truft in him, I fay, who hath all future times and feafons in his own hand and power^ The Fa- ther hath put them all in his own hand and power. Father ! that is an cxpreffion of love, tendernefs, compaiTion, and care. Is he not fit to be trufted then ? 2. Submit to him, who hath all things and feafons in his power ; refign, I fay, and yield the matter to him. Subdue an unquiet, turbu- lent heart ; beat down all wayward and perverfe reafonings. Father is a name of authority, as well as love. The Father hath put all things in his hand and power ; he who is the head of the family, that great family, which is made up of heaven ■■ Deut, XXXII. 4. ■ Ifai. XXX. 18. ( I50 heaven and earth. And are you children of that Serm, family, and will you not allow that he orders the ^^• timeing of things as to him feemcth meet ? 3. Since you cannot know his times and fealbns, pray labour to know your own. Since you cannot know the times and fealbns which he hath put in his own hand and power, know tliofe that he hath appointed to you. Though he hath hid from you thofe feafons of future events, in the contingencies of the world, yet lie hath not hid from you the duty of all feafons and events. This is our time. Tour time is alway ready ^ faith Chri{l<>; that is, the prefent time is ours, that he hath put as a prize into our hands •, the pre- fent time for prefent work, if we have wifdom 'and hearts to make ufe of it. It is a dreadful thing not to know our own time. For man (fays the preacher) alfo knowetb not his time p. That was the miferable ftate of Jerufalem ; they knew not the time of their vi- litation. For our Saviour beholds the city, and wept over it, confidering what was coming upon it. Enemies fhould begirt it round about, fuch and fuch ruins Ihould befall It, and all bccaufe they did not know in their day the things that did belong to their peace ; but now they were hid from their eyes '^. Thou hadft a good time, as if he had faid, if thou wouldft have known it. We are barred up as to future time ; but we are bid to know the prefent time, and what God K 4 calls ^ John VII. 6. P Ecclcfix. 12. •* Luke xix. 41, 42- ( 152 ) ■ VOL. calls for at our hands therein. We may know II- when it is a time to mourn, and when to rejoice -, when to weep, and when to be merry and pleafant. H E points out to us our more extraordinary praying feafons, if we would but obferve the finger of providence, and take notice of his indications. It is a lamentable cafe, when we cannot under- fland the time of fuch a thing ; when we cannot know this is a time for fuch work, and this for fuch work. The prefent time points out fuch and fuch work that we Ihould be intent upon; We cannot indeed know thefe referved times and feafons ; kt us then know the times, that are left open to our view. As now this prefent time is come, but do we know what ought to be the work of this time ? God hath ordered for us this time, this feafon to be waiting for him, humbling ourfelves before him. The feafon tells us what the working of our fouls fhould be now at this time ; what there fhould be of humilia- tion ; what of flriving and wreflling with God ; v/hat endeavours to take hold of him, that we may yet keep him with us, while we have him. It is an happy thing to be able to know a pray- ing day, when it comes -, to know it fo as to an- fwer it by a fuitable frame and temper of fpirit. So alfo you are expecting fhortly another good time, a feafon of drawing nigh unto God, and to converfe with him and with your great Re- deemer, even at his own table. If G o d do order for you that feafon, that will tell you what difpofition (153) difporitiondffpirlt there muftbe ; and you ought Se R M. to be forecafting, that you may have a temper IX, and difpofitlon of fpirir, fui table to Rich a feafon, and the work of it. If you have the feafon, it wilj then prove a blefTed feafon ; and if you fhould be deprived of it, yet ^11 thefe fwect gra- cious workings of fpirit will not be lofl, they will be a rich advantage to you even in reference to a future holy courfe. Oh then if you cannot know G o D 's time, labour to know your own ! the prefent time for prefent work, that he feems to call you to. And then I add in the 4. An d laft place, fince you cannot look far into future time, look more into eternity, over and beyond all time. For it is only future time that God hath fhut up from you, while he leaves eternity open to you.. He would have you look over time into a vaft and boundlefs eternity. Look then not to the things that are feen and temporal, (things meafured by time) but to the things unfeen and eternal ! And doing fo, this will be your great advantage and gain ; you will find that though the outward man fhould perilh (as there v/ill come a crafh upon all our earthly tabernacles, and down they muft) the in- ward man will be renewed day by day. If then, the outward man will perilli, ht it perifh ; if it will go down, let it go 5 there is fomewhat we fhall gain by that lofs. In the mean while we fhall in our fouls be renewing fbrength day by day, if we keep our eye open to eternity •, to that un- feen ftate of things within the vail, whither he hath ( 154) VOL. hath led the way, who is our great forerunner to 11. the glory that is to be revealed ; with which glory the fufFerings of the prefent time, this NOW, are not to be compared ; not to be named in the fame day, with that felicity which accrues to us hereafter. In a word, what we now fuffer, within the compafs of time, cannot bear any pa- rallel with that glory and blefTednefs, which is to come after time is done. Let us therefore in the mean while ferioufly mind thefe things. S E R M. / ( '55 ) ^ S E R M O N X. Preached at Haberdaflier's Hall, February 27, 1675. 2 COR. IV. 8. beginning of the verfe. We are troubled on every Jide^ yet not dijtrejfed. TT Shall detain you very JIttle about the I context. In the foregoing verfe the ApoftJe i. fpeaks of a certain treafure which was com- mitted to earthen veflels, with this defign, that the excellency of the power might be of God ; that is, might appear to be of God, and not of men. What this treafure was you may colledt from the 6th verfe. God luho commanded the light to Jhine out of darknefs^ hath fljined in our hearts^ to give the light of the knowledge of the glory of God, in the face of Jefus Chrijl. Now this treafure^ faith he, we have in earthen veffels ; that is, the light of the knowledge of the glory of God, fhining in the face of Jefus Chrift ; conveyed in and through a Mediator, and dif- covered in the Gofpel. It is a treafure of light whereof he fpeaks, a treafure of glorious light. And this is that, which he faid was put into earthen veffels ; intruded to the aiinifterialdifpo- fttion of very mean, and very weak and fragile inftru- ( 156 ) inflruments. And that upon this account, that all might fee that the excellency of the power was of God, and not of them ; that there was fomewhat more than human in the matter, that fuch effedls, as he had fpoken of in the clofe of the foregoing chapter, fhould follow that dif- penfation they were intruded with. Where alfo it is by the way intimated, that this fame trea- fure is not a treafure of mere light ; feeble, in- effe6lual notions, that were apt only to reach the mind of a man, and flay there as the matter of contemplation only : but it is a certain vital, .vigorous light whereof he fpeaks, a light that carries power, efficacy, and a transforming in- fluence along with it. The light of that glory which being beheld changeth fouls into the fame likenefs, from glory to glory. This light we have, this treafure of glorious light, in earthen vefTels -, that fo the excellency of that power, which accompanieth this light, may appear to be of God and not of men : that all who obferve it may be convinced, and conftrained to confefs fomething divine in it, when fuch things are dit covered and held forth to men, as work at the rate, which the Gofpel difpenfation was defigned to do, and did aftually do. And then in the words that we are to fpcak unto, and thofe that follow, he giveth a proof and demonflration of the excellency of the power^ that did accompany and go with the Gofpel light wherever it reached its end, and did the work to which it was defigned ; and to which it was alfo alfo in its own nature adapted, and made fuit-Sc rm, able. Let this be a proof to you (as if he had faid) that there is a certain excellency of power accompanying that light, which we are appoint- ed to convey to the world ; namely that we, who are thus intruded, though we are but a company of earthen velTels, are not for all that prefently knocked afunder by being on every fide flruck at, and dafhed againft. We are indeed troubled on every Jide^ yet not dijlrejfed ; we are perplexed^ but not in defpair -, perfecuted^ but not forfaken ; caft down^ but not deftroyed. Certainly there was fomewhat more than ordinary in this matter, that a little light fhould fo preferve veflels of earth, that they could not be broken. There was an excellency of power went along with it. And this is brought for a proof of it, that their fpi- rits were fuflained and upheld in defiance of fur- rounding troubles. Our fpirlts are not broken, we are flill where we were, whatever affaults are made upon us from without. This is that which the Apoftle fays here, and is manifeftly the defign and fcope of the words. And in thefe and the following words we have the Apoflle very curioufly criticifing about the degree of the afflidlions, which he, and o- thers in his circumiflances were expofed to, or the extent and limits of them ; that they reached fo far, to a certain point or degree, but no fur- ther. And he makes, as you fee, a fourfold diftindlion between trouble on every fide, and diftrefs-, perplexity, and defpair ; perfecution, and (158) VOL. and defertlon ; dejedlion, and deflriidion : yield- II. ing the former as to each of thefe, but denying the Jatter. And as to this pafTage which we have chofen to fpeak unto, Jf^e are troubled on every fide^ yet not diftrejjed : we are to confider the fubjed, that is common to this, and all the reft ; and then what is faid about it by way of affirmation, and by way of negation. It is very true, the Apoftle doth more di- reflly fpeak here of a particular fubjedl ; that is, of fuch perfons as were intruded with the mini- ftry and difpenfation of the Gofpel : We have this treafure in earthen vejfels^ \. "s are troubled on every fide ^ &c. But yet the fame perfons were confiderable too in a capacity, that was common to them with all other Chriftians. And he Ipeaks in that guife before, of fomething that muft be underftood as common to Chriftians in general ; and not appropriated to minifters only : and that is, the having the Jight to fhine into their hearts ; that iight of the knowledge of , the glory of God, in the face of Jefus Chrift. This was not peculiar unto them alone. It having fhone firft into the minds and hearts of the Apoftles; from thence, as its inftruments, this light was further conveyed, and tranfmitted unto others. We take [we] therefore in that more exclufive fenfe, or as it holds forth to us a larger fubjedt ; namely Chriftians as fuch, who are ib in fincerity and truth \ and I would obferve to you. That , ( 159 ) That it is very pofiible to be incompafled Serm. with furrounding troubles, and yet at the fame time not to be in diftrefs. Or, if we take it with application to the ftibjed ; fincere Chri- flians, even then, when they are furrounded with troubles on every fide, may yet be exempted from diftrefs : may be troubled on every fide, yet not diftrefled. And that this may be more diftindly fpoken to, we are to confider. First, Of whom this is faid. Secondly, What it is that is, faid of them. And Thirdly, Upon what grounds. First, We are to confider of whom this is faid. I have already in general told you, that we may juftly extend it to all Chriftians that are fincere ; that is, who are indrely fuch, and who faithfully perfevere. I. To thofe, who are intirely fuch, or are Chriftians throughout : who do not content' themfelves with this, or that piece of religion j but have gotten the whole and intire frame of it. It is very poflible, that the whole of religion may not, by thefe troubles on every fide, be ftruck at all at once. But if a man be an intire Chriftian, by the concurrence of all the integral parts which belong to fuch acharader, it is like- ly that he will fome time or other find himfelf troubled on every fide ; and yet may find himfelf alfo 2 ( i6o ) VOL. alfo exempted from diflrels. The Apoftle tells M. us, that All that will live godly in Chrift Jefus, ' /kail fufferferfecution^. It was pofTible to be a fober man, and a pious man (as piety went in the pagan world) and yet not beperfecuted. But if a man would be a godly man in Jefus Chrift ; if he would add Chriftianity, in that ilate of things, and at that time, to his profeflion of piety : then as if the Apoflle had faid, let him look to it, he will be perfecuted ; and then he had need to look to this alfo, that he be not diftrefTed. II. The true Chriftlan of whom we fpeak is alfo one that faithfully perfeveres. Having been once an intire Chriftian, by the concurrence of all that was requifite to make him fo, he con- tinues to be what once he was. Otherwife, by laying afide this or that piece of religion, when that comes to expofe him to danger, the cafe would be altered. He neither would be expofed to afflidion, nor fo much need the fupport. If I,did preach circumcifion, fays the Apoftle, when the doing of that was fo great a falvo to a man, why fhould I then fuffer perfecution ? I fhould then be liable to no trouble, the offence of the crofs being ceafed ^. It were (as if he had faid) an eafy matter for me to avoid the llroke, if I could wave fuch a particular piece of Chriftian truth, and fuch a part of Chriftian duty j as this very jundlure of time did challenge my owning and •aTim. ui. 12. ^ Gal v. ir. ( i6i ) and afTerting even to the iitmoft hazard. I Serm, were well enough if I could difpenfe in this mat- X. ter : but becaule I cannot, the offence of the ^^^ crofs is not hkely to ceafe ; I fhalJ have that in my way if I v/ere apt to Humble at it. Secondly, We are next to confider what it is that is here faid of thefe perfons. Something is faid affirmatively, to Ihew the extent of the prefent afflidlion ; and fomething negatively, to fhew the limitation of it. I. That which is faid by way of affirmation, and to fhew how far the prefent affliction did extend is this ; We are troubled on every fide. It reached fo far as to give trouble on every fide. Here we are to confider what Ibrt of trouble that is, in refped: of the nature of it ; then in relpedt of the degree of it. I. In refpedl of the nature of it, it is plain it was external trouble. The very word there ufed *, fignifieth dafhing a thing from without. As the beating and allifion of the waves againft a rock make no trouble in the rock, no com- motion there ; but a great deal of noife, clamour and tumult round about it. That is the fort of trouble which that word in its primary fignifica- tion holds forth to us ; and which the circum- ftances of the text declare to be the fignification of the thing here meant. And then we have next to confider. Vol. II. L 2. ( i62 ) 2. The degree of this fame trouble; or what is intimated concerning it in the expreffion on every Jide. It is very true indeed we are not neceflltated, by the literal import of the expref- fion there ufed *, to read it thus. We may as well read it, troubled in all things, troubled in all kinds, or at all times. The univerfal expreffion is capable of any of thefe additions, whereof there is none exprefifed in the text. It may there- fore mean a great variety of thofe external trou- bles that we are liable to : fuch as we find the Apoftle making a diftindl enumeration of pretty frequently ; as in the 2 Cor. xii. 22. and on- ward, and fo elfewhere. And alfo the expref- fion may import the continuednefs of fuch trou- bles running along with us in our courfe. We are always troubled, furrounded with trouble, always filled with it. In every city bonds and afflictions abide mc^ fays St. Paul ^ This is faid by way of affirmation, to fhew the extent of this afiii^lion. And then, II. By way of negation, to Ihew the limita- tions of this afRidlion, it is faid that it did not arrive to diftrefs. That is the thing denied of this fubjed. While trouble on every fide is con- feffed, the Apoflle, I fay, denies their being ac- tually diflreffed on this account. And there the word ufed f , fignifieth fuch a kind of flraitning as doth infer a difficulty of drawing breath ; that a man is fo comprefTed that he cannot tell how to ^jTOfTi- f Ads XX, 23, t 7ivo^^9Ctt.mt* ( i63 ) to breathe : that is the native import of the word. As if he had faid, We are not reduced to that extremity, by all the troubles that fur- round us ; but we can breathe well enough for all that. Properly there are meant, by this thing denied, two degrees or fleps of inward trouble. As 1. That it is trouble that doth not reach the heart. For that is a diftrefling trouble which does fo, which cuts and wounds the heart. But it does not touch there, as is the import of that expreffion in the xxxii Pfalm, In the floods of great 'waters they floall not come nigh unto him ^» That is tlrange that floods of waters fhould not come nigh unto him, when he is in the midft of them. No, they do not fo invade his fpirit as to affe6l that, they do not afllid his heart. And 2. Here is denied (fuppofmg fuch affli6lions do reach the heart) that they fo overwhelm as to conftrain them to acknowledge, that they are diftreiTed. If the waters fhould fo fiovv in upon a man's foul that he could not breathe, that were a diftrefs indeed. But the matter is not fo. Ei- ther it is a trouble that reacheth not the heart j or if it doth, it does not opprefs or overwhelm it. But nov/ Thirdly, We are to inquire concerning the grounds of this affirmation and negation ; or L 2 how ^ Pfal. XXXII. d. ( i64) V O L. how it comes to pafs that fuch are troubled on 11. every fide, and yet not diftrefled. I. Let us inquire how it comes to pafs, that true fincere Chriftians are troubled on every fide ; to keep to the cxpreffion in our tranflation. It is to be obferved, that befides the permifllve and difpofing providence of the great Ruler of the cliurch and the world, who for wife and holy ends permits, and orders fuch a ftate of things fometimes -, befides this, I fay, there are thofe proper inchnations in the perfons immediately concerned, which diredly reach the cafe. That is, there is fomewhat in the difpofition or temper of thofe, who are agents in this matter, or im- mediately work this furrounding trouble j and alfo in the patients, by which they are expofed, or do expofe themfelves to trouble on every fide. As to the former, there needs no other ac- count be given of it, but only the hate, the ma- lignity of a wicked heart ; that will be as mif- chievous to any more vifible appearances of God, and his intereft, as is poffible. Therefore wic- ked men will create trouble on every fide, be- caufe they are fo wickedly bent. But then on the part of the patients, orfuf- fering Chriftians, why are they fo expofed ? or why do they expofe themfelves, fince the trouble that is on every fide, upon the account of reli- gion, might be avoided ? To this we anfwer, that as the reafon why others will create this trouble ( i65 ) trouble is from the corrupt malignity of their Serm' natures, fo the reafon why thefe do cxpofe them- ^ j^^ felves to fuch trouble is from that new natures that holy gracious nature, which is put into thcm> and fuperadded to what they naturally were be- fore. We are to confider their religion as a thing, which is vitally united with them ; that is, as it were, incorporated, and wrought into them, fo as to make another fort of perfon in them from what there was before. For what a difference is there between the religion of one, who is not thorough^ and in good earned, in the bufinefs of Chriftianity, and one who is a Chriftian indeed ! To the former fort religion is but as a fort of cloke. A man can eafily lay afide his cloke if he finds it inconvenient, or a burden to him. It has no living union with him- felf ; therefore it puts him to no pain or trouble at all to throw it away, if he finds thereby any inconvenience. But the religion of one that is truly and fincerely a Chridian, is a vital thing, and part of himfelf And though a man can eafily part with his cloke, yet he cannot fo eafily part with his fkin. That has a vital union with himfelf to which the fjpirit of hfe gives an ani- mating power. And this is the cafe here. One that is only an overly outfide profeffor hath put on a cloke of Chriftianity. If he finds that any prejudice is lik^ to accrue to him upon this ac- count, it is, I fay, the eafiefl thing in the world for him to throw off his cloke. But one, who is a Chriftian indeed, cannot do (o. He cannot L 3 pare (166) part with his rehglon. It is not as a cloke to him, but it is a piece of himfelf, and therefore he muft be expofed. What will dire6lly ftrike at fuch a man as lie is, cannot be helped •, for he cannot ceafe to be what he is. It is his very nature : that is, a new nature is put into him, which he cannot alter, or change and vary as he will ; and therefore he mud take what comes. But then again, II. We are to confider the ground of the negation; why fuch, though troubled on every fide, are not diftrefTed. And they are not io^ pardy upon the account of that gracious prefence that is afforded to them ; and partly becauf^ of thofe principles which are in them, that necef- farily carry matter of folace and relief, fo as to keep chem from diftrcis; notwithfl:anding their being furrounded with external troubles. There is, I fay, I, A GRACIOUS prefence afforded upon pro- mife. IVben thoupajfeft through the ivaiers^ I will be with thee \ and through the river s.^ they Jhall not overflow thee, Wheyi thou walkeft through the fire^ thou Jhalt not he burnt \ neither JJj all the flame kindle upon thee J. This is promifed and made good, more or lefs, in a higher or lower degree, as to the divine wifdom and goodnefs feems moft meet. He will never leave nor forfake fuch, whofe hearts he hath determined to himfelf, and who adhere ♦ Ifai. xLiii. 2. ( 167 ) ■ adhere and cleave to him. He will notcaft a- Se r m- way the upright man. Such a one then is not X. like to be in diftrefs when he hath God To prefent to him. It is but turning himlcJf to him, and he hath him at hand. And, 2. In fubordination to the former, the very native tendency of the principles, which God has implanted in a holy foul, and which incline and difpofe it towards him, are its great relief againil every thing that tends to diflrefs, or works that way. As for inftance ; faith, which ad- joins the foul to God, interefls it in his infinite fulnefs ; when the foul mufl: be far remote from ft raits or diilrefs. Love too, is another principle by which the foul comes to have the adual fru- ition of that fulnefs, according to its meafure ; and what God doth now fee meet, or fit, and fuitable for it. There is patience alio, by which the foul is compofed j and brought into a perfect mailery and dominion over itfelf, fo far as this gracious principle obtains. By your patience pof- fefs ye your fouls ^ You are outed of yourftlves, if you be not patient ; but if you be patient you injoy yourfelves. So that let the ftorm be nevCi- fo great and boifterous without, there will be peace and calmnefs within. Patience is an ability to fuffer. It is pafTive fortitude. He that can fuffer, who is furniHied with this ability, is in peace and quiet ; is in no diftrefs. He confiders the cafe thus : " Such and fuch can afflid:, and I L 4 " can ^ Luke XXI. 19. ( i68 ) can fufFer ; I am therefore in this refpeft on even terms with all the world. They can in- deed lay upon me fuch and fuch things, and I " can bear them through grace that helps me." If fuch be the temper of aChriftian that he can- not fuffer, he mud be a flave. Every fuch per- fon muft be fubje6l to the power of thofe that can hurt him, or do him an ill turn ; only becaufe he can fufFer nothing. He cannot fuffer, therefore he muft ferve j or yield to every one's beck that hath any power to hurt him. But he that can fuffer, hJth the maftery over himfelf,and remains in fel f-poffeffion. The other is outed of him- feif ; and muft refign his will, his judgement, his confcience, and every thing to the pleafure of another. Again, the principle of a good con- fcience alfo keeps a perfon from diftrefs. When a man's own heart doth not reproach him, what can be diftreffing unto him ? As Job faid his fhould never do fo, though he fuffered, you know, very hard and grievous things. My heart jhall not reproach me fo long as I Uve^ till I die I will not remove my integrity f rem me ^. Where fuch a difpofition of fpirit remains, there can be no diftrefs *, no diftrefs can ever fall there. And now to make fome brief ufe of this fubje(5l, we learn, I. H o w happy a good man is when no exter- nal trouble, though it compafs him on every fide, is yet able to bring him into diftrefs. Is not this man ' Job XXVII. 5,6. ( i69 ) man a happy man that can defy the world ? that S e r m. can {land in the face of ftorms unhurt, untouch- -^• ed, unfhaken ? The matter defervcs our ferious thoughts, that there fhould be fuch a privilege as this communicated unto mortality ; unto a poor creature dwelling in mortal flefh. It gives us to fee, that there is fomewhat that greatens the fpiric of fuch a one to that degree, as to make it too big for all this world. For what elfe is the rea- fon, why fuch a one cannot be diftrefTed ? only becaufe things apt to diftrcfs in their own nature, and in a fubjecl more liable to it, are not able to compafs, and intirely comprehend within them- felves that fpirit, which they would aim to dif- trefs. The fpirit of a good man, as fuch, is too big for all this world ; and if it have that grace in exercife, that is fui table to fuch a cafe, it is too big for this world intirely to compafs. You cannot comprefs and flraiten that, which you can- not grafp. This world cannot grafp fuch a fpi- rit. It is, I fay, too big to be held within this narrow fphere. It looks above all fenfible things. It is of too great a profped to be confined in its apprehcnfion of things, to time;; it looks into a vaft and boundlefs eternity. Therefore fuch a perfon cannot be diftrelTLd in his fpirit. It fur- mounts the world, and is too great to be flraitened by all the powers thereof, which can neve^ reach unto it. Or if it fhould be brought into fome very great trouble, it looks beyond this prefent troublous date of things. It looks into eternity, and fays ; '' If it be not well now, it fhall be. " Things ( ^70 ) VOL." Things at prefent are not as I could wifh, but ' " after." In fhort you cannot confine the eye of fuch a one, but it will have a look at fomething beyond what is prefent and liable to coAimon view. Therefore there is no way intirely to cut off relief from the fpirit of a good man ; for though it be troubled on every fide, it is yet ex- empt from diftrefs. II. Hence we fee alfo the vafl difference that there is between fuch a one, ^nd a wicked carnal man that knows not God j who is unacquainted with, and unrelated to him. Such perfons, when external trouble comes upon them, areprefently diftreffed, or are very liable to be fo upon every occafion. They have not the way of efcaping the preffure thereof, that holy gracious perfons have. A perfon is not diftreffed fo long as he hath fome way of efcape or other left. This is intimated by St. Paiil himfelf, when he fays ; T/pere hath no temptation taken you^ hut fuch as is common to 7nan: hut God is faithful^ who will not fuffer you to he tempted above that ye are able 5 hut will with the temptation alfo make a way to efcape^ that ye may he able to hear it ^. It is no flrange thing that an afflidion or trial fhould be borne, when there is a way of efcape. But it maybe faid, Why is there any talk of bearing what I fhall efcape ? I anfwer, it is plain that it is not efcaping to fuffer, that is there meant 5 • I Cor. X, 13. (171 ) .iieant ; but real hurt or damage by that fuffer- S e R M. ing, fo as to be not at all the worfc for it, or pre- ^ _ ' judiced by it, at leafl iii our fpiritual concerns. It is fuch an efcape as that, which our Saviour means in thefe words : Watch and pray always^ that ye may he counted worthy to efcape the things that Jhall come to pafs^ and toftand before the Son of Man '\ Not that they fhould efcape fuffering, for he had been telling them before what grievous things they fliould fuffer ^ but that they fhould receive no hurt from their fufFerings : that is^ upon the whole matter they Ihould have no caufe to reckon themfelves fufFerers, in as much as no damage fhould accrue to them from thence. Now when a man hath a way of efcape, he is not difbrefled ; his flate, I fay, is not to be called a real diilrefs. There is at leafi: upward always a way of efcape. David was fore diftref^ fed in Ziklag, after the Amalekites had invaded, and burnt it with fire and taken his people cap- tive ; yet it is faid, that he inc our aged him felf in his God ^. He looked upward, and had a way of efcape or deliverance open to him from above. B'JT it is however faid there, that he was greatly diftreffed, I anfwer it is very true, and fo any good man may be in a great degree diflrelTed, as well as David. Thus the Apoffle Paul fpeak- ing of the impoffibility of working any fepara- tion between him and Chrifl, and indmating that nothing could force him out of i\\Q arms of his love ; not >even perfecution, or tribulation, nor famine * Luke XXI. 36. * I Sam. xxx. 6. ( »72 ) famine nor the fword •, mentions diflrefs alfo, as the fuppofed lot of good men K But we muft underftand however only by this, that fomething may befal a good man which is apt to diftrefs ; but is not acftually diftreffing, at haft to that de- gree as to allow no way of efcape. Then indeed a man would be in real diftrefs, if that were true of him, which his enemies faid of David ; Many lYitvt ht which fay of my foul^ there is no help for blm in God ^, But this is not the cafe ; there is no ftate in which a good man may be, wherein there remains no help for him in God. It was indeed a diftreffing cafe, which you find Saul was in, when be had caufed Samuel, or fomewhat that appeared like to him, to be called up ; who faid unto him, Why hafi thou difquieted me^ to bring me up ? To whom Saul anfwered, / am fore difireffedy for the Philifiines make war a- gainfl me^ and God is departed from me^ and an- fwereth me no more ^, This was a grievous diftrefs indeed : there was great trouble from without, and God was gone. Here then is the vaftly dif- ferent ftate of a wicked wretch, from that of a godly man under affli(flion in a time of trouble, and when diftrefs is on every fide ; God is gone f God is afar off ! Befides fuch a one has no dif- pofition to take the way that leads to God. Thus Elihu fpeaking of fuch diftrefifed wicked men, fays j By reafon of the multitude of opprefjions they cry ; they cry out by reafon of the arm of the mighty. But none faiths Where is God my maker, who giveth ' Rom. VIII. 55, • Pfalm 111. 2. • I Sam. xxviiiij. (^73) givtthfongs in the night ° ? They lie groveling, S e r m. and groaning, ready to expire away under their X. burden ; but it never comes into their mind, to inquire after God, faying, Where is our God ? This is a thing unthought of, and therefore theirs is a moft diftreffed flate and condition ; having no fliift left them, nor knowing what to do. But there is always this fhift left to a pious fouJ, if there be nothing elfe, namely to look up. We know not what to do^ fays Jehoihaphat, hut our eyes are up to thee p. But when a man hath fimpJy nothing to do, no profped of relief, then the cafe is very forlorn •, and this, at length, will be the cafe of all wicked men. Wc may t2S\\^ guefs, that they have nothing Xdt to do, who cry to rocks and mountains to fall upgn them. This fpeaks plain defperatenefs ; and yet this will be the cafe one day with thofe, who find not out in due feafon, the way of being exempted from diftrefs. Then there will be a great deal of trouble on every fide, when the world will be all in flames ; and then it mud certainly be diftrefs. There will be, as our Lord informs us% diftrefs of nations with perplexity ; the feas and the waves roaring ; men's hearts failing them for fear, and for looking after thofe things that are coming upon the earth : for the powers of the heavens fliall be fhaken, when we fhall fee the Son of man coming in a cloud, with power and great glory •, and when the cry ihall go forth, " Lo! • Job XXXV. 9, lo. ^ zChron. xx. 12. ^ Luke XXI. 25, Sec. ( 174 ) V O L. " Lo ! he is come, behold his figti in the "• ." heavens !'* Confider then how we are con- cerned to make fure of his favour, and to haften to get into that ftate ; wherein, though for a while we may not be exempted from trouble, yet we fhall from diflrefs : I mean from that diftrefs, for which there is no remedy, which can admit of no relief. I THOUGHT to have propounded fomething by way of counfel, in order to fuch a courfe as this. As, 1. Labour to be difengaged from all terrene things, the things of this world. If there our life is bound up, if we are troubled there on every fide, we cannot but be diftrefled. But if the world be crucified to us, and we to the world, there can be no diflrefs ; the troubles of it cannot be diftrefling to us. Dead things cannot feel, cannot afflidl one another. Let us fay then, *' The world is dead to me , and I am *' dead to it ; we are crucified one to another." The dead can lie quietly one by another, without giving mutual wounds. And then too, 2. Draw nigh to God, that large and bound lefs good, in whom all fulnefs is. Of them that fear him it is faid, their fouls Jhall dwell at eafe ^ The exprefTion in the original, is, their fouls fhall lodge^ or reft in goodnefs ; for the word there apdy fignifies the quiet refl of the night. We muft then draw nigh to God ; and flick clofe to him ' Pfal.xxv. 13. i ^75) him in trud, confidence, love, obedience, fubjec- tion, and by a continual daily courfe of prayer. For they who are given much to pray will feel little of diftrefs, in comparifon of wjiat they are elfe liable to. The Pfalmift fpeaks of enemies, who were continually defigning evil to him. For my love^ fays he, they are mine adverfaries^ but I give myfeJf unto prayer *. If there be any defign againft me, if my enemies are aiming at me, I prayer ; for fo the expreflion is in the He- brew text : that is, I betake myfelf to prayer, my known and ufual refort, and then I fare well. Thus, in fo doing, you will find your foul to dwell at eafe, and reft in the goodnefs of God. A wicked man, in the midft of his fufficiency is full of ftraits ; you, in the midft of ftraits will be in the fountain of all-fufficiency, and have the all-flowing goodnefs ftreaming on every fide. And in fuch a courfe you may come to ex- perience what is here faid by the Apoftle, fo as no longer to look upon this as a paradox, but as that which your hearts can witnefs to *, namely, that though trouble be on every fide, yet, thanks be to God, we find no diftrefs. S E R M. * Pfal. cix. 4, . ( •76 ) S E R M O N XL Preached at Haberdafhers-Hall, March 29, 1677. J A M E S I. 2. My Brethren^ count it all joy when ye fall into divert temptations. ITa^e it for granted that by temptations here, we are to underftand afflidlions ; fuch as are, for trial's fake, laid upon the people of God. And whereas fuch, namely thofe to whom the compellation of brethren is agreeable, are injoined to count fuch affli(flions matter of all joy ; this plainly implies, that to fuch perfons they are fo. For they are not furely injoined to judge otherwife of the matter than it really is, nor diredted to make a falfe judgement of things. Therefore the truth I have to infift upon you may take briefly thus ; That the afflidtions laid upon Chriflians, for the fake* of trial, are to a right and fpiritua] judgement the matter of joy j even of all joy, as you have it here expreffed. Now i ^77) . Now that this truth may be capable of ufeSERM. (which is the main thing I defign upon it) it is XI. neceflfary that I do thefe two things in the gene- ral ; namely, First, That I flrate this truth ; and then^ Secondly, Give you the grounds of it. First, I fhall ftate this truth, or fhew you how it is to be taken and underfbood. And here we have two things to open to you ; namely, the objed of that judgement, which is here direfted to be made, and then the nature of it. The opening of thefe two things concerning the judge- ment we are to make of afflidions, which good men are exercifed withal, will take up the whole of the bufinefs that is needful by way of explica- tion ; fo as that you may have the diftincl itate of the matter before you. I. I SHALL confider the objed: of the judge- ment here to be made; that is, the truth of thfs proportion, that afflidions laid upon us for the ialce of trial are matter of joy. And this is the thing to be judged : as indeed in any proper ad: of judgement, a propofition is ftill the objed ; wherein one thing is affirmed, or denied of ano- ther. And the truth of this propofition is the thing to be judged; that afflidions, fuch afflic- tions or temptations as the Apoflle fpeaks of, are really matter of joy. Therefore it is necelFary that we open to you this propofition as the Vol. II. M objcd ( I7M VOL. objedl: of the judgement here to be made. Par- II. ticLilarly that we, 1. Consider what is fuppofed here to be matter of joy •, namely afflidlions, for the fake of trial. Then, 2. We fliall open to you that which Is affirm- ed, or fuppofed, concerning temptations ; name- ly, that they are matter of joy. And then, 3. The manner of the agreement of the one of thefe, to the other. I . Let us conQder what it is that is fuppofed by the Apoftle to be matter of joy 5 namely, temptations, or affli6tions for trial*s fake. Not any man's afflidions, but thofe that befal a Chri- flian ; not any afflidions of a Chriftian neither, but thofe which are laid upon him for the fake of trial, as the word * ufed in the text doth plainly import. For it is one very well known, and very uleful and neceflary diflindion of af- fiidlions, that they are either corredlive, even unto the people of God ; or elfe tentative. This is not a diflindion of afflidlions confidered in their natures, but taken from the end thereof; for in their natures they may be the very fame, as the afflidions of good men and bad men may be. Divers temptations are mentioned : which implleth not only multitude, as to number j but ' variety, as to kind. There may be the fame kinds ( 179 ) kinds of them infli6t:ed, for either the one orSsRivf, other of thofe ends. So that the diftind:ion I ^I. mention to you is not of their natures, but it is taken from fomethln^ extrinfecal ; as the end of any thing is extrinfecal to the thing itfelf Gob doth fometimes lay on afflidions to try, and fomednies to corred pr chaftife his people. The principle of thofe affli6lions, that are for the fake of correcSlion, is difpleafure and paternal juftice; which God doth exercife upon his own family, and among his own children. And they have been wont, as indeed they ought, fo to under- ftand the matter. Thus fays the Prophet Micah, in the name of the people ; / zvill hear the in- dignation of the 1^0 RT)^ becaufe I have finned a- gainfi him *. And his anger is fometimes faid to fmoke, and continue long to do fo ; as feveral exprelTions in Scripture, that I might turn to, import. 6ut when the afflidions are to try, the principle thereof is not difpleafure ; but wifdom? and fovereign good pleafure. In this cafe, T fay, they are to be refolved into wife and- holy fo-^. -vereignty ; not anger, as their principle. Now it is concerning afflidions fo defigned, or direded to this end, namely for trial, that the attribute here in the text muft be underflood \ that is, that they are matter of all joy, and are to be fo accounted. And becaufe we muft take the ftate of the fubjed, fo as to underftand the Apoftle fpeaking not of punitive, but tentative afflii^lions, as fuch ; therefore we are a httle more M 2 concerned * Micah VII. 9. (i8o) VOL. concerned to inquire in every cafe, how we may "• be able to difcern when any afflidlion, or feriea of affli6lions, are brought upon the people of God, or upon a particular perfon, for the fake of trial. For the flrefs of the whole bufinefs lies upon the right underftanding of this matter, and is the main thing we have to do in flating of the truth before us. In order to it therefore, you mud know that though thefe two notions of afflidlions, to wit, corredive and tentative, are very diflind y yet we are not to fuppofe that they are always to be feparated. It is very pollible that an afflidion, or a (late of afflidtion, may come upon a good man for both thefe ends at once y but it is im- pofTible that both thefe ends fhould, at any time, be principal. When both thefe ends do fall in together, fo that afflidions are fent both to cor- red, and alfo to try ; yet ftill one of them only is the principal end, and it is from thence that the denomination is to be taken. As for inftance 5 that afflidion is to be called tentative, or that ftate of afflidlion is to bear the name of tempta- tion or trial, when this appears to be the chief end, which God defigned and aimed at, in or- dering fuch a ftate of things to be the lot of his people, or of this or that perfon. But when the principal end appears to be their chaftifement, then they are to be' accounted corredive afflidions ; or punilhments, and judgements, as thefe exprefTions are alfo ufed with refpefl: to the people of God. But ( i8i ) But yet it may be faid, " How fhall M^eS e r m, " know which end is principal, when an afflic- ^^ " tive condition comes to be the lot of any of *' God's people?" This cafe cannot be very diftindlly and par- ticularly fpoken to now, for that would take up all oiir time. I fhall only fay this one thing to it at prefent,which' is very plain and clear ; and I doubt not fatisfaclory to every one, that ferioufly attends to it. When the people of God, who are in a ftate of afflidlion, have been and llill are in a declenfion, as to matters of religion ; or when this and that perfon can refled, that they have been guilty of fome very great enormity, fome more notable tranfgrelTion, and an afflidlion be- fals them : why, truly, in this cafe they have all the reafon in the world to look upon this affli6lion as punitive ^ that is, as principally de- figned for corredion. But if the ftate of the Church of God, when fuch an afflided condition falls out to be their lot, is fpiritually good ; that is, if they have been for fome time in a better condition than ordinary, or under no very ob- fervable delinquency and decay in their fpiri- tual ftate ; then the courfe of afflidlions, which they at fuch a time fall under, is chiefly tenta- tive j or to be reckoned as fent principally for the fake of trial. And truly if we look into the afflictions which befei the people of Go d in common, at different ages, you will find, by what you have recorded in the Old Teftament, concerning the Church in M 3 thofe ( l82 ) VO L. thofe days (which confided of the Jews for the 11- mofl part) that miferies always befel them, when they were in a ftate of apofta^y from God, or fome more notable defedion ; which therefore conftantly pafTed under the notion of corrections, or chaftifements and punifhments, upon that account. But as to what we find recorded of the fufterings of the Church of God in the New Teilament (which you know gives us an account only of a fmall fpace of time) thofe affli6lions and fufferings befel good men, at a time when the Church of God was in its befl flate ; and when there was moft of the vigour, the power and fpirit of religion, that ever was known. Therefore we have mofl reafon to look upon the afflidions, that befel them, as defignedly tenta- tive ; whereupon it is that you have afflidions more ufually fpoken of, in the New Tcftament, under the notion of trials and temptations. ^ So that this is a fliort and fummary account that I give you of this matter : Afflidions befal psrfons for corredion, when they are in their worft ftate -, for trial, when they are in their beft. And now you have the ftate of the fubjed (as far as it is neceflary) cleared up to you. But concerning afflidions it is faid, when it is difcer- nible that they are principally tentative, that they are to be accounted matter of all joy. And 2. This is the thing fpoken of this fubjed, which we are now to fpeak to ; we are to reckon thefe afflidions joy, all joy. We fhall need to fay but little here. This joy, if we take in the term ( i83 ) term [all] with It efpccialiy, includeth thefe two Serm. things ; to wit complacency, and gloriation : a -^^• being well pleafed -with thefe afflidions, and alfo a vifible glorying upon fuch an account. It is true indeed thefe things are wont to be expref- fed by two different words *, whereas we have but one in the text. You have them put together by our Saviour when he pronounces bleffednefs on them who fuffer perfecutlon for righteoufnefs fake •, Rejoice (fays he) and be exceeding glad'^. There is inwar eternal weight of glory ; while we look not at the things which are feen^ but at the things which are not feen : for the things which are feen^ are temporal -, hut the things which are not feen^ are eternal^. He does not fpeak this with any kind of regret that he found the outward man fo ftruck as to be continually liable to perifh, *^ No, faith he, let it perilli daily ; I matter it ♦' not. Though it does perifhy that fignifies *' nothing to me, fo that the inward man be but »'- renewed day by day.'' And, 2. It is more fuitable to that flate of glory, whercunto we are called ; as well as to that grace,, by which we are called. It is very necefiary, to our being introduced into that glorious, blefled (bate, that we be prepared, and made fome way fit for it, before we reach it. And the great Concernment and neceflity of this makes the Apoftle Paul blefs God, with a great deal of triumph, on the behalf of thofe Chriftian Colo^ fians to whom he v/rote ; and he puts them up-*- ' on blefling of God, that though they were fuf- fering to that degree as that they flood in need of all patience, yet that all this while he was making them meet to be partakers of the inhe- ritance of the faints in lights He fpeaks of it as the proper matter of thankfgiving, that though they fufFered fo much as to require their being. {Irengthened with all might, according to the glorious power of God ; yet it was all well enough ; they were fo far from having caufe to complain, ^2 Cor. IV. 16, 1-, iS- * Col. I. 1 1, 12. (2Il) complain, that they had a great deal of reafon Se R in. rather to give thanks to God. As if he had '^^^• faid, " It is a pure, a bright, and lightfome re- *' gion that you are going to, and you need a *' great deal of refining before you com: there, " that you riiay be fit to be received. You need *• to have your fpirits clarified, and freed from ** all impure drofs, even while you are fufFering " fo as that all patience is requifite unto it. You *' have therefore reafon to give thanks, if God *' by this means is making you meet to partake *' of the inheritance of the faints, in their itate ** of life, purity and perfecflion.'* ^ This is alfo intimated in that place before- mentioned. I do not care, as if he had faid, though the outward- man perifheth, while the inward is renewed day by day. And how is it renewed ? Why thus, the light affiiSlion^ which is hilt for a moment^ zvorks out for us a far more exceeding and eternal weight of glory ^. But how do afflidions work out a ftate of glory for us } In anfwer to this we are to confider what notion we ought to have of the glory, whereof the Saints are to be partakers hereafter ; and by •which they are to be made happy and biefled. Now it is not merely an objeflive glory that can make me happy, and be the fatisfadion of my foul ; that is, to have Only fome glorious fights to behold and look upon, and no more. For I can be happy by nothing, which is not united to mc \ and it is impoflible any one fhould be O 2 W^td, f 2 Cor XV. id, 17. ( 212 ) bJefled by a diftant good, fevered from them- felves. And therefore we are told how we are to conceive of this glory by St. Paul, who tells us it is a glory that is to be revealed in us '. It is a glory mofl intimate to the fubjedts, and by which they are made glorious ; not merely to be feen, but what they themfelves are to bear : and therefore the Apoftle fays it is to be re- vealed in, or into us *. It is that imprefs of the divine glory, which is imparted and com- municated from God to the foul, upon the vi- fion of his blelTed face ; by which it is tranf- formed perfedly now into the fame likenefs, as much as a creature can be like to him. Here is the glory, by which fouls are made happy and bleffed at laft ; and into the ftated participation of which they are now adually called by Jefus Chrift. Now confider this glory fo, as here explained, and it is very apprehenfible how the light af- fliflions, that are but for a moment, do work it out for us. For they gradually refine the foul after the image of the divine nature, make it more and more conformed to God ; and accord- ing to the degree of the progrefs to which this refining work is carried on by fuch means while we are in this world, is our participation of the divine glory hereafter. According to the capacity of the veflej, which God hath defigned to be a vefTel of glory and honour, is the mea- fure of that glory which is to be put into it in the ^ Rom. VI 11. 1 8. * f'V 37/M.i^f. ( 213 ) the other ftate. But certainly by this refinement, S e r w, to which afRi6lions are fo fubfervient and ufefiil ^II« in this world, the foul is made more and more capable and receptive; it is refined, and inlarged at once. And thus it is more fuitable to that ftate or R^^lory to which we are called, which was tob' proved, in order to fhew that it is more defirajle to have fufFerings improved, than to be freed from thofe fufFerings themfelves. There- fore now to apply this, as the time will allow ; I. We may learn hence, that we have another intereft to concern ourfelves about, befides that of our flefh or outward man. For otherwife it could never be underftood how that, which is really an offence and prejudice to the outward man, fhould be an advantage to us in any other refped. As chaflizing afflidions by a paternal rod are naturarl evils, but yet inflided on us for fpiritual good. It is plain then, I fay, we have another intereft about which we ought to be concerned. II. We may further colled ; that thefe two interefts, as they are very diftind, fo they are ordinarily too, very oppofite to one another. That may make for the advantage of the fpirit or inward man, which is greatly to the hurt and prejudice of the outward ; and that which con- tributes to the gratification and pleafure of the outward man, may be very prejudicial to the inward. Thefe are oppofite interefts, and we ftiould confider them as fuch ; and it would be O 3 of ( 214 ) VOL. of very great advantage to us, through our whole n. courfe, to carry this as a fixed thought with us, '^ That the interefts of my flefh, and of my *' fp'r it, are often ftated in fuch an a6tual oppo- <* fition to one another, that wh^c makes for the " advantage of the one, is frequently hurtful *^ and prejudicial to the other.'* Fpr if we would but allow our felvcs to confider this, and admit it as a fixed thought, then it would not, upon every occafion that occurs to us, be our firft concer and care; namely, '^ What fhall I *' do to fave my flefh and outward man ? how " fliall I order matters that ajl may go well with that?'* efpecially as there is another in- tereft in myfeif, which may be provided for by the methods of Providence, that caft a feverc and threatening afpedl upon the other. And, III. We may hence further learn, that the interefl of the inward man is much more con- fiderable than that of the flefh ; which is the fubjedl of the fuppofed fufferings, of which the Apoftle fpeaks, who puts up a very folemn re- quell for fpi ritual advantage by fuch fufferings. J^e that loved them fo well does not pray, that they might not fuffer at all ; but only that after they had fuffered a little, they might be per- fe(5led arid eflablifhcd. Certainly our fpiritual interefl: is rnpre connderable,than our outward in- tereft ; and we fhould be willing that the interefl: ^nd advantage of the flefh, fliouid be facrificed to the interefl: of the foul ; and that which I am willing ( 2'5 ) ■^Villing to part with for another, mud certainly S e r M.-r be lefs confiderable than that other. But, ^^I- IV. We may alio learn, that fufFerings are not novelties among the people of God in this world ; neither are they to be looked upon as novel, even the Iharpeft and fevereft of them. The Apoftle directs thofe, to whom he writes, in this fame chapter, that they fliould look with another kind of eye upon an afflided ftate, than to fuppofe it a new thing, or as if nothing like it was known before. In the verfe before my text, he intimates that they only fufFered fuch afRidions as were common to others in the world, and fuch as many good men had indured, who wer« gone before them. And in another place of this Epiftle he adn:x)nifhcs them not to think ftrange even of the fiery trial {'whkh^ fays he, is to try you) as if fome ftrange thing had happened to them i affuring them that after they had fuf- fered a while, the Spirit of glory and of God (hould reft upon them. That they Ihould fuf- fer was reckoned upon, taken for granted ; and therefore jt fpeaks a very ftrange fpirit among us, if the thoughts of any fufferings fhould pre- fently ftartle us. What ! are we grown fo foft and delicate, that we muft nieet with no afflic- tions in the world ? as if it were a more wonr derful thing that we Ihould fuffer, than others who have gone before us in former days. Wherein are we better than they ? O 4. But ( 2l6 ) But I pafs on to another ufe, which may be for convidlion to us, who feem to be fo much of another judgement from the Apoftle, in this im- portant cafe. And there are two or three things which I would here premife. As I. That there is no prefent queflion depend- ing whether we fhould fmiply defire to be freed from afflidion, yea or no ; or whether, con- fidering the matter fimply in it felf, we may not judge it defirable to be free from afflidion. This is not the thing concerned in the prefent difcourfe, nor any part of it. It will be eafily acknowledged, that the fufferings we fpeak of are natural evils ; and evil as fuch, or in it felf, cannot be eligible to a reafonable nature. But the thing we fpeak of is, that when thefe two matters are compared ; to wit, freedom from affli6lions, and fpiritual advantage by them, we fhould not prefer the former : not but that a freedom from fuffering, fimply in it felf and alone, is a defirable thing ; but compared with the fpiritual advantages arifing from thence, is not to be prefered or defired by us. And, II. I AGAIN premife, that by judgement here I do not intend a mere notional, but a prad:ical judgement. For I make no queftion but we are all of the Apoftle's mind without any more •ado -, and agree with him that it is better to have fpiritual advantage by afRidion, than to be free from it. But when we fpeak of a pradical judgement, here it is that our error lies, and ■wherein we arc to be redlified. The pradlical judge- ( 217) judgement. is that, to which the temper oFaSERM. man's foul doth correfpond : that which is of ^^ inch power and preval-ncy with a man, as to imprefs its own iikenefs, oi fomewhat corrtfpon- denc to itfelf upon his own heart, upon his vvilJ, his choice, and afFedions ; and fo confequendy influence the courfe of his walking, and conver- fation. The thing therefore I complain of, in this cafe, is, that the temper of our fpirits is fo unfuitable ; ib unlike the Apoflle's judgement in this cafe, that fpiritual improvement by fuffering is more defirable than freedom from it. Thefe things being premifed, I fhall evince, 1. That there is a failure among us in thefe things, particularly that we are not like-minded with the Apoitle in this matter. And then, 2. Shew you the great evil of it, that is, of our error in this regard. I. I AM to evince that there is a great failure or miftake in our judgement, if we are not of the fame mind with the Apoftle as to this point. And this I would do by putting a few queries to you, by which you may be able to convi6t your felves, wherein the matter does require, and will admit. As (i.) Whether are we more fenfible of the external calamities which befall us, than of in- ward fpiritual diftempers? Suppofe a perfon by fome fuiprizing providence lofe all he had in the world, is reduced to the utmofl diftrefs and ne- celTity, whether is not this more grievous, or more fenfibly felt than inward fpiritual evils? '' Do ( 218 ) V O L. *' Do I fo cry and bemoan my felf becaufe of n. <« the body of fin and death, as I do when I " have loft my friend, my hufband, my wife, ** my child, my hoiife, my eftate, my pleafant '* dele^lable things in this world ? '* In fuch cafes we cry out as undone perfons ; we mourn and refufe to be comforted. " But I have an *' earthly, vain heart ; a heart that will not be *' brought to live in love, and communion with ** .God 5 unapt to prayer, to meditation, to fpi- ** ritual commerce with heaven/* Do we fo lenfibly complain upon thefe accounts, I fay, as men are apt to do under the (harp and acute fenfe of external evils ? This fhews which way the poize of our fpirits inclines, and we may plainly difcern it by urging our felves with this queilion. (2.) Whether do wc more dread and fear the continuance, and increafe of inward diftem- pers, or external fufFerings ; which, I fay, is more the matter of our dread ? I have a near evil that hath preffed me, and is like to do fo ftill; a carnal, ftupid, terrene, and corrupt heart; whether do I dread the continuance of this, or the increafe of it -, more than I do the conti- nuance, or increafe of any external fufFerings that are upon me, or may threaten me? If you fhould he told, that there is danger of being devoured in all your external concerns by a formidable enemy ; or that you are in danger of fire, of j^reat loHfes, of coming into a decayed ftate in fcfpcd of your trade and trafRck i v/hich things would ( 219 ) would you think of with mod dread ? Should Serm, not we dread more the thoughts of being turned XII. out of all, driven from houfe and home, of go- ing to feek our bread in defolate places, of wan- dering in wildernefTes and defarts, lurking in dens and holes of the earth ? fhould we not, I fay, think of thefe things with more dread, than we ordinarily do of that clofe, latent enemy, that lies lurking at our very hearts and fouls ? namely, inficfclity within, and difaffedion to God ? a pronenefs to depart from him, and a heart bent to backflide ? Which fort of evils are we moft apt to dread ? (3.) Which fhould we confider with more complacency, an external ftate of things jufl agreeable to fuch an idea as we could form to our felves in our own minds •, or an inward frame of holinefs, agreeable to the idea which the bleffed God hath fet before us in the word of truth ? which, I fay, fhould we think of with more de- light ? Suppofe we fhould have the profpedt fet before us of fuch a flate of things in outward refpedls as we could wifh ; gainers yielding all kind of flore, nothing but profperity, pleafure and peace in our dwellings ; all the liberty our hearts could defire, to do and walk according to our own inclinations : and frame again the pro- fpedl of an enlightened, lively mind and fpirit , full of God, full of heaven, full of divine love, full of fpiritual flrength, vigour, activity and fervour in all holy exercifes whatfoever ; and which, I pray, of thefe feemech the more grateful profpe(5l to ( 220 ) VOL. to us ? Or which is the more taking thing with 11. our hearts, upon the view of the one and the other ? to have in outward refpedls, all the opu- lence and profperity our hearts could wiih on the one hand ; and on the other, to have hearts dif- intangled and freed from fin, fo as that we may go to God upon all occafions with freedom, or without reftraint, and always converfe with him with delight ? Such queftions as thefe clofel^^ urged may convince fome, as the cafe may require, how much they differ from this Apoftle ; and are of •a different fenfe and eftimate from him, in re- ference to what we are fpeaking of. And if there be fuch a difagreeing judgement in this cafe^ then we are to confider, 2. The great evil of it. And this I mighc reprefent to you very largely j but, at prefent, take fome account of it only in thefe few par- ticulars. ( I .) It fpeaks great injudicioufnefs in the mat- ter of difcerning between things that differ, and which doth more excel. It is one great part of the work and bufmefs of judgement to diitin- guifh between things, that are of different value from one another ; and he is a very injudicious man, who is not able to prefer thofe things that are more excellent, whicli when compared and judged of do vaftly differ. As it would argue very great injudiciouihefs indeed if I could not ttll which of the two to prefer ; a gay feather, or a rich diamond. The odds is fo vaflly great here, that ( 221 ) that it muft needs argue a great want of difcern- Seru. ing the juft value of things : and fo it muft in XII. like manner if we cannot tell which is to be rather chofen ; a little freedom from pain and affliction, or that which is a great advantage and gain to the inward man. (2.) It argues very great unbelief of the truth of God's word in reference to this very cafe. It is expreQy faid. All things Jhall work together for good^ to them that love God, to them who are the called according to his purpofe ^. But we do not believe this ; for it is plain that if we did believe it, it were then altogether impoflible we ihould rejedl or lefs value that, which at the fame time we believe to be the greater good. For it is Ipi- ritual good that is there meant, which is to be wrought out by external natural evils. And can we tolerate in our Mv^s an habitual indifpofition to take God's word ? Sure, methinks, we fhould look upon this as a moft intolerable thing. (3.) It argues a very low and mean temper of fpirit, when we do not know how to value and favour moft our beft and moft excellent good. It ftiews that we have a very vile efteem of our own fouls, when we are more concerned about a clod of clay, a lump of flefh, than we are about them, or their benefit and advantage. And (4.) It argues moft unworthy thoughts of the wifdom and goodnefs of the providence of God, with refpedl to thofe fufferings and afflidlions we Ipeak of. It looks as if we did not really be- lieve, f Rom. VI 11. 2S. ( 222 ) VOL. Jleve, that they are brought upon us for feme n. greater good, than any wc can iofe, or be m- damaged in, by them ; or that we thought that neither wifdom, or goodnefs, condu6i:ed the courfe of affairs towards us. What account can we give, or what reafons produce, why the courfe of divine providence fhould run fo and fo (as it many times has done in the world) as ta caft fmiling fairafpedfes on the worft fort of men> and frowning fevere afpedls on the better fort ? Hence men have been apt to make very finifter interpretations, and applications. Thus the Pro- phet Malachi charges fome in his time : Te have wearied the Lord with your words : yet ye fay^ wherein have we wearied him ? When ye fay^ every one that doeth evil, is good in theftght of the Lord, and he delighteth in them ; or, where is theQoTi of judgement?^. And truly, though we have explicite formed thoughts other wife, yet the fenfe of our hearts will feem to be agreeable to • fuch thoughts as thefe, if we tolerate in bur felves the error which I am dete(5ling, and re- prefenting the evil of; that is, of fuppofing that it were better to be freed from afEidions, than to have them improved to our gain and ad- vantage. Either we mull think, that afflidions come upon the people of God by chance, and fo that God has no defign at all by fuch an or- dering of things ; or elfe, that he affliidbs his people out of hatred and perfed: ill-will : both which are monftrous, and horrid thoughts. It v/ere alto- « Mai. II. 17. ( 223 ) altogether an unaccountable thing, upon the whole S e r if . matter, why the courfe of the difpenfations of ^^*^ God's providence fliould be as it ordinarily is, that the faints fhould be expofed to fufferings and afflidlion, while the wicked live in eafe, pro- fperity and pleafure ; I fay, this were unaccount- able, if it could not be faid diat there is fome greater good to be wrought out by thcfe fuf- ferings which fliall abundantly compenfate and countervail them. But if we perfift in the error I fpeak of, we lofe the only way of folving this difficulty of providence. (5.) To reprefent the evil of this error yet more, I would obferve, that it argues much ira^ patience and weaknefs of fpirit : for patience is paflive power, fortitude, or ability to fuifer. It argues very great weaknefs when we had a great deal rather not be good, than fufFer afflidion. Sure it is a fign that we can fufFer nothing. And if there be flich a diipofition to faint in the day of 'adverfity, our ftrength is fmall ; as faith the Wife man : and this is not only our great infeli- city but our fin. (6.) It is a tacit chufing of fin, rather than af- flidbion ; and certainly that is a very bad thing. It is'manifeftly fo, if we confider and look upon the cafe as it is. *' Let me be impure (till, ♦* droffy and terrene flill, unlike to God ftill ; ** fo my flefh may but efcape, my fenfe be gra- ** tified and indulged, and incur no prejudice.'* (7.) Lastly, It argues a great deal of pride; and alfo infenfiblenefs both of what we deferve, ar.d C 224 ) VOL. and what we need. If any can by no means ^^' bring their fpirits to think of fuffering, there commonly lies at the bottom an infenfibihty of what they are ; what wretched hearts, and un- toward natures they have. It is litde appre- hended what we deferve, and what we need, when we look upon fuch an afpedb of provi- dence as unfuitable •, which threatens us wuth fuffering, and is Hke to prove afflidtive. This fhould be the fenfe of our hearts : " Alas ! '^ whatever I fufFer, it is mncli lefs than my *' iniquity deferves ! Yea, if I fufFer never fo *' feverely, it is but w^hat the exigency of my *' cafe requires. My heart is very fleepy and ^ dead, and needeth rouzing; it is very drofly, ** and needs a hot furnace." And we fhould think fo if we thought of our felves aright, and if too good an opinion of our lelves did not blind our eyes. I might mention feveral things more, but the time permits not. I fhall only defire hereupon in the clofe, to recommend two things ; I. That we fliould fix this judgement of the Apoftle in our felves, as the flandard and meafure of our own. I judge thus, as the A- poflle Paul fays ; / reckon that the fufferings of the prefent time are not worthy to he corn-pared with the glory that Jh all be revealed in us^. As if he had faid, this is my logick, I compute fo upon the whole matter ; and this is the refult I come to, having confidered it thoroughly, and viewed ** Rom. vui. iS. ( 2^5 ) viewed it on every fide. Let us fettle oilr judge- S e fe M. ment of this in like manner, and record it : XII. *' This was my mind at fuch a time, and I came*"^ *' then to be convinced of the truth of it. I *' will never alter it, till I fee better reafon *' (which I fuppofe I never fhall) for laying it *' down, than I had to take it up.'* And, 2. Agreeably hereunto kt us dired the Icope, current, and end of ourprayers,on fuch di>y$ as thefe, as the Apoftle here doth his. It is ne- cefTary our hearts fhould be brought to an agreement with our judgements. What is the good I fhould moft defire, and wifli, and feck for my foul this day ? If this be a right judge- ment which we have now heard of, it will be very good for us, at fuch times as thefe, and even at all times in our prayers to fay : " I pray *' not that I may be freed from fuffering ; that '' is not the great thing I requeft. As to that I *' refer my felf to the divine pleafure, and ac- " quiefce in the determination of providence- *' But, OLord ! I have another requeil to make *' unto thee, that whatfoevcr fhall befal me, I " may have more of thine image -, more life and *' ftrength , vigour and heavenlinefs ; fitted for " holincfs in this world, and blefTednefs in the ^' other. And then let my fiifferings be what *' they will, fo they be but fubfervient to this *' great defign, of procuring my fpiritual ad- " vantage.'* And we pray upon pretty fure grounds when * we pray thus. We do not need to doubt whether.. Vol. II. P ihii ( 226 ) this be agreeable to the divine will or no. Wc are upon a certainty. If I Ihould infift peremp* torily in prayer upon this, and that temporal good for my felf, or the community I belong unto, it may be faid ; " where is the promife ? " and thereupon, where is the faith of being '^ heard in fuch a prayer ? *' But I am fure I pray agreeably to his own will, when I pray, that I may be brought into fpiritual profperity. I am fure therein to fuit with, what he himfelf doth command. This will be acceptable, and well-pieafing to God ; and turn to my ineffable good and advantage both here, and hereafter. S E R M. ( "7) SERMON XIII. Preached at Haberdafliers-Hall, June I, 1677. ISAIAH Lxiii. la. But they rebelled^ and vexed his holy Spirit ^^ therefore he was turned to be their enemy f and he fought againjl the?n. IN the foregoing part of this chapter you have a reprefen ration, as it is generally a-^ greed, of our Lord Chrill in triumph; re- turning as a conqueror from his vidlories, with garments difcoloured with the blood of theflain. Who is this that come I h from Edcm, with dyed garments from Bozrah ? this that is glorious in his apparel^ travelling in ihe greatnefs of his jlrengthl I that fpeak in right eoufnefs^ mighty to fave. The enemies, whom tiie Mcfljah is fuppofed to have ingagcd againft, are rtprefented and fet forth by Edom, and the metropolis thereof, Bozrah ; be- caufe they were the next enemies to the church of Go D, moftly confined within Paleftine, upon which Idumea bordered, and who were conti- P 2 nualiy ( 228 ) niially vexatious, and afflidive to them : by tlicfcr, I fay, are the fpiritual enemies repre- Icnted, which our Lord Jefus Chrift was to fet himlelf againft. And (o I have taken notice of a certain Author (though I profcfs not to like all his allegories) who allegorically fpeaks of the carnal part, under the name of Edom. *^ The *' mind or fpirit ought to follow G o d unwea- " riedly, without deviating or turning afide, " left he come into Edom." Alluding no doubt to the word it felf Edom or earth, as the name of Adam comes from the fame root. Againft thefe fpiritual enemies, that readily fall in widi our carnal earthly part, did our Lord Jefus Chrift ufe his prowefs, unto a glorious vidory and triumph. This being reprefented, how ready the Redeemer was to undertake on the behalf of them, who were to be defended, and faved by him; a refledion is made upon God's former dealings on the behalf of this people, and their unequal carriage and deportment to- wards him, in the feventh, eighth, and ninth verfes. But I cannot go diftindlly over them. Unto which this complaint is fubjoined ; Bui they rebelled^ and vexed kfU holy Spirit % therefore he was turned to be their enemy ^ and he fought a- gainfi them. There are two things, which prefent them- felves to our view, and con fide ration, from thefe words: namely, that the rebellions of a people profcffing the name of God, are very vexatious tp his fpirit 7 3nc^ that fuch vexations ingage him againft ( 229 ) agalnfl them, as their enemy. To fpeak to both S erm thefe together, for the fake of difpatch, I lliall ^^J^- do only thefe two things. ^ First, Inquire concerning the evil done; that is, vexing the fpiritof God, by rebelling againft him. And, Secondly, Concerning the evil fuffered ; and that is his turning againft them, fo as to be- come their enemy. Upon which die ufe of all will enfue. First, As to the evil done, we are to in- quire in the firft place, concerning the nature of it ; and then in the next place, the caufe thereof. I. Le T us confider the nature of the evil done, namely, the vexing of the fpirit of God. We are not to underftand it as if the blefled fpirit of God was capable of fuch vexation, as we are in our felves; that is, of real perturba- tion or pafTion. That, common reafon will tell us, the divine nature is not capable of. But yer, notwithfcanding, this doth not fignify nothing ; there is fome great thing lies under this expref- fion, which we may conceive of in thefe two particulars. (i.) His will is really crofied; fomewhat is done, that is againft his will. I mean his will concerning our duty, not his will concerning the event; againft his preceptive will, and confe- quently againft that good, which he wills to us upon the fuppofition of our compliance with his P 3 juft ( 23<=> ) VOL. juft and righteous wilJ. He really wills many ^^' things in reference to men, which he doth not will efFedlually to procure that they fhall be done. He wills Our obedience and duty ; and, as this is conneded with it, he wills alfo our felicity and happinefs. The will of Go D in the former part, is expi efTed by his precepts ; in the latter, by his promifes, fo far as they are of a general tenor. But there is a will of his in reference to the event, of which it m.ay be truly faid, PFho hath rejifted his will ^? When the commands- of God are difobeyed, and perfons by their difobedience rufh upon vengeance, and put themfelves under the effed:s of divine difpleafure ; then is that done, which is averfe to the legiflative will of God, as it is fignihed to us by his word. And this is Amplied in the expreffion in the text of his being vexed ; namely, that there is a matter or objedl lying before him, at which he may take offence, or refent. (2.) It is implied alfo, that he doth appre- hend and refent this matter 5 though without any commotion, or perturbation. He refents it fo as not to look upon it as a matter of indifterence. It does not cfcape his notice, as profane, atheiftical fpirits are apt to fancy, who lay, Ths Lord Jhall yiot fee, neither vjill the God of Jacob regard it ^. No, there is no fuch thing to be imagined. God takes notice of the matter, and refents the wrong done to him ; yet fo calm is the refent- ment, as every way agrees with the felicity of the * Rom. ijf. 19. * Pfal xciv. 7. ( 231 ) the divine nature. It is this which he lays up in S e r m," ftore, as it is emphatically exprefTed by Mofes^ XIII. and fcals up among his treafures *^. This he keeps by him as the juft matter of a controverfy, which he will manage ; and will animadvert upon it in his own time, and when a fit and proper feafon fh'all come. So much then are we to con- ceive as Ipoken of Go d, or of the Spirit of G o d, under the exprefTion of its being vexed. 2. We are now to inquire concerning the caufe of this vexation •, or fhew, what it is that thus vexes the fpirit of God. We may well underftand in the general that fin does fo ; being in its own nature a diredl contrariety to his good, and holy, and acceptable will. But efpecially rebellion againft the Spirit of G o d is vexatious, which is an higher pitch of fin ; and implies a continued courfe of difobedience. Rebellion fpeaks a prevalent, and continued malignity of fin. ney rebelled^ and vexed his Spirit, But to be more particular here ; we may underftand what fin is more efpecially vexing to the Spirit of G o d, if we allow our felves to confider what the titles and attributes of thi^ Spi- rit in Scripture are. By thefe we fhall know what is the tendency of the ofBce, and opera- tions of the blefTed Spirit of G o d j and fo more eafily conceive what tends to vex, and to grieve it, as you know the exprefTion is elfewhcre. Grieve not the holy Spirit of God, whereby ye are fealed unto the day of redemption '^. P 4 ('•) ^ Deut. XXXII. 34. * Ephef! iv. 50. ( 232 ) (I.) Th E Spirit of God is filled the Spirit of truth '. It is therefore very grievous, and vex- ing to this fpirit, to have a light efteem of divine truth ; to be indifferently affedled towards it; to have a loofe adherence to it ; an eafinefs to pare %vith it ; and much more a pronenefs to oppofe It, and run away from it. This, I fay, muft needs be vexing to the fpirit of God. And be- caufe I forefee I fhall be able to fpeak but little to the ufe, I defire you as we go along to make refledlions on each head ; and to confider how far you may fuppofe your fdves guilty, and how far this age (profeffing the tniih of GoDj is guilty of vexing the fpirit in this, and other re- fpedts. Again< (2.) It is mentioned in Scripture under the name of the fpirit of grace ^. It is therefore very vexing to this bleffed Spirit when that grace, of which it is the author, and which it is its of- fice and bufinefs to convey and apply, or effec- tually to reveal, is rejeded ; when in that Gofpel under which we live, and which is the minift ra- tion of the Spirit, grace is offered and defpifed j when there are few that exprefs any regard to, or any defire or value of the fpirit of God : this is a mofl vexing thing to this Spirit. (3.) It is called the Spirit of faith ^. Infi- delity therefore mufl needs be reckoned a mofl vexing thing to this Spirit. When perfons con- tinue under the Gofpel in obflinate unbelief; and the * John XIV. 17. ^ Heb. X. 29. » 2 Cor. IV. 12. ( 233 ) the great things, there revealed and difcovered S £ r ^f . to us, are but as a tale that is told j or regarded -^^11, no more than we would regard the word of a child ; a mod vexing thing to the Spirit of God this mull be underftood to be. Moreover, (4.) It is a Spirit of contrition and repen- tance. This is an efFed that is attributed to this Spirit as the author of it. The Spirit of grace and fupplication fhall be poured forth, as it is promifed in Zechariah ^, and then it is that Souls Ihall mourn over him whom they have pierced, and be in bitternefs for him as one that is in bit- ternefs for his firft-born. An impenitent hard heart, a heart that cannot repent, is a mod vexa- tious thing to die Spirit of God. We cannot conceive a greater vexation to him, than to find hearts hajxl as rocks and ftones, under the difpen- fation of the everlafting Gofpel. (5.) It is ftiled the Spirit of love^ which is the great principle, that difpofcs and inclines the foul towards God. He hath given us the Spirit of his love \ that principle which influenceth, and is the life and foul of all the communion there is, between the blefled God, and thofe that do belong to him 5 which it felf therefore is called ibe communion of the holy Ghoft ^. A cold hear: then towards God, a heart that is difaffeded to him, that keeps at a dillance from him, that will not be ingaged in fweet communion with him through love, is a mod vexing thing to his Spirit. Again it is in the U'. ^ Zech. xii.io. * 2 Tim. r. 7. ^ 2 Cor XT II, 14. (2^4 ) (6.) Pl a ce, called a Spirit of power and of life. // is the Spirit that quickenetb\ fays our Lord. And again St. Paul tells us, God bath given to us the Spirit of power "*. It is a very vexatious thing to this Spirit, when any indulge themfelves in deadncfs of heart ; when they allow themfelves £0 be formal, lukewarm, and indifferent; nei- ther cold nor hot, as it was faid of the Laodicean Church ", whom our Lord threatens therefore to fpue out of his mouth; a ftrong expreffion of his being vexed, and of his refenting the matter with very high difpleafure. (7.) It is ftiled the Spirit of holinefs*'. And here in our text it is faid. They rebelled and vexed his holy Spirit, This is a moft vexing thing, when perlbns profefling the Chriftian name in- dulge themfelves in a liberty to walk at random; are impatient of reitraints; afFe6b libertinifm; have not refrained their feet but have loved to wander: therefore the Lord" doth not accept them ; he will now remember their iniquity^ and vifit their fins p. When no bonds can be in- dured ; when the yoke and burden of our Lord Jefus Chriil are apprehended uneafy, grievous, and intolerable ; and the refolution is come to this, '* Let us caft away his cords, let us throw ^ off his bonds from us, he fhall not reign over *' us;** when the law of fin and death contefteth to that height againfl the law of the Spirit of life in Chrift Jefus, as to ingage us to comply witb ^ John VI. (^5. "* 2 Tim. I. jr. ° Rev. iii. 15, i(5. « ilora. I. 4.. » Jcr. XIV. 10. ( 235 ) With the luflings of the flcfh •, this is a moft S e r m.' vexatious thing to the Spirit of our purity and XIII. hoiinefs. (8.) It is a heavenly Spirit; and the defign of alJ its gracious operations upon fouls is to fit them for heaven. He that hath wrought us for the f elf -fame things is God, who alfo hath given la us the earnefi of the Spirit '^. And again lays the ApoftJe, JVe have received^ not the fpirit of the worlds but the Spirit which, is of God, that we might know the things ,which are freely given us of God : even thofe things which Eye hath not feen^ nor ear heard^ neither have entered into the heart of man^ the things which God hath pre- pared for them that love him ^ A worldly heart therefore is a vexation to this Spirit ; that is, when we mingle with, and fufFer our felves to be iwallowcd up of the fpirit of this world-: the inclinations and tendencies of which fpirit are earthly, and running downwards ; while the Spirit of God is aiming to lift us up, towards God and heaven. Again, (9.) It is a Spirit of prayer. So it is called In Scripture, the Spirit of fupplication *. It is the great bufinefs of this Spirit to adt fouls, and to raife them to God, in the way of prayer. \i is a very great vexation therefore to the holy Spirit, when perfons grow to a prayerlefs difpofition ; do not care to converfe with God in this duty j are flow in the bufinefs of prayer; either not minding it, or doing it as though they did it not: ^iCor.v. 5. '100^11.12,91 » Zcch. XII. i». ( 236 ) VOL. not : this, I fay, is a very vexing thing. So he II. interprets it, and fpeaks of it with refentment : nou haft not called upon me^ O Jacob ; thou art. weary of me^ O Ifrael^. When perfons, who formerly loved prayer, are now grown out of love with it ; when thofe, that have taken plea- fure in being in their clofets, and fhiit up in corners, are now grown ftrange to him, and care not to come nigh him in that way ; this is efpecially to provoke and grieve the Spirit. The very bent and tendency of fuch a foul runs now directly counter to his proper defign and bufinefs; which is to ingage the fouis of men with God in that great duty, wherein they may injoy con- tinually a fruitful and ufcful commei ce with him. But they decline, and will not be brought to it by this means. This is alfo a very bitter vexa- tion. And again, (lo.) It is a Spirit of fincerity and upright- nefs ; and wherever it obtains, it makes men up- xight and fincere. Thus it is called the Spirit of a found mind"^, Hypocrify therefore, or a deceitful dealing with the Blefled God in mat- ters of religion, is a moft vexatious thing to his Spirit. When there is only a fhew and appea- rance of love, and devotednefs to him 5 and this only made a cover to a falfe dilloyal heart : this is an abomination unto God. He loves truth in the inward parts, and his countenance beholdeth the upright j giving them pleafant, fmiling, complacential looks, which are plain indications of * IfaLXLiii. 22. ^2 Tim. 1.7. ( 237 ) of his approving, and being well pleafed withSE R Af. them. So again, he cannot but frown with XIII. difpleafure, where there is falfhood and deceit i where there is an unfound heart ) a latent hypo- crify, as if we defigned to impofe upon him by a cheat and fhew ; to deceive and mock him, who cannot be deceived, neither will be mocked4 ( 1 1.) It is a Spirit of union, peace, and meek* nefs, among them that belong to God. It is defigned to form the hearts of believers to thefe things 5 and fo far as his Spirit is given, one heart and one way are alfo given ; as we may fee from Ezekiel xi. 19. compared with other Scriptures. Animofities among the people of God ; heart-burnings, whether they be upon a common, or a particular, perfonal account ; are the mod vexing things imaginable to the Spirit? of God, which is the Spirit of union, peace, and concord, and the very-, foul of the rayftical body. It is a very vexatious thing when one member of this body goes to fight with another ; and it may be fome againil the common intereft of the whole. And it is in the Last place, a Spirit of fobriety and tem- perance, in oppofition to grofly fenfual lulls. It is a very vexatious thing to the Spirit of God, when among a people that profefs his name, there is a general profufion, and running into vile fenfual lufts. Some are fenfual^ not having the Spirit '^. The connexion is very obfervable. Whereas God gives his Spirit, to form a people to "^ Jude 19. (..238 ) V O L. to that purity, that they may be different from I^' the reft of the world ; they allow themfelves to run into the fame excefTes of riot. And I be- lieve there are few of ns that ever heard, or read of an age, in which there were more grofs inftances of impurity among profefTors, than the prefent. How many inftances do we hear of this kind ! It muft needs be very vexatious to the holy Spirit, whofe defign it is to form a people unto God, to bear up his name in oppo- fition to a commonly diftblute, and debauched age. You fee then as to the evil done, what it is, and what is the caufe of it; namely fin, and more efpecialiy rebellion in thofe inftances, wherein the defigns of the Spirit (as reprefented to us by various titles and attributes in Scripture) are moft oppofcd. We are therefore now. Secondly, To inquire concerning the evil fuffered hereupon ; or which we may exped will be inflided on perfons on this account : namely, his turning againft them fo as to become their enemy. Here we ftiould fpeak diftindly, I, Concerning the nature of this evil; and, II. Concerning the iflue of it, and how juftly it does enfue in this cafe. I. Let us confider the nature of this evil, find (hew what is imported in it. And here fomething is exprefted, and fomerhing is implied in tjie words of my text 5 therefore he turned to he ( 239 ) ke their enemy ^ and he fought againft them. It is S e R M. implied, that he ihall ceafe doing for fuch a ^^11. people as he hath done. If he was wont for- merly to be a bountiful, liberal benefadlor, he Ihall flop his hand. And elpeciaJly it is to be expeded, that we fliould be fo dealt with in that very refpedl, wherein we have been vexa- tious. That is, have we vexed the Spirit of God ? then it is natural to expert that the Spirit of God will retire. This is certainly implied in his becoming an enemy to us. If he becomes an enemy, it is not likely he fhould hold that friendly commerce, which fometimes he hath done. If God becomes our enemy, his Spirit Ihall withdraw fromj|^ Ihall not ftrive, nor wrellle with us. And^en alfo thefe words ex- prefs fome pofitive evils againft fuch perfons ; which I might inftance in many particulars, but cannot now mention them. II. I AM toconfidcr how juftly this penal evil does enfue in this cafe ; namely, that God fhould turn againft thofe, who rebel and vex his Spirit. This is to be colledled from the greatnefs of the evil done. Confider therefore how juft caufe and matter of provocation, this injurious dealing with the Spirit of God doth carry in it. Par- ticularly, I. Consider that this is very defpiteful deal- ing, to do that which will vex his very Spirit. Sinners of this kind are expr^fly faid to do defpite unto the Spirit of grace '^. And furely to do thar, * Heb. X. 29. ( 240 ) VOL. that, which mufl diredly contradidl the very II* bufinefs and defign of the Spiritj is a moft fpitefui kind of wickednefs. 2. Consider that this is a wickcdnefs^wherein the moft immediate kind of affront is offered unto Go D . He deals with men in a more diftant way when he deals with them in his providence, or the outward manifeftation of his will in his word. But when he comes to deal with the fpirits of men, and to have his work withiiK them, and their fpirits refill and oppofe himj there is then a molt immediate conteft between the Bleffed God and them. And we cannot but think this is a high provocation unto God, and reckon upon this iffu^^gdiat he mud hereupon become our enemy. /I^, 3. It is to be confidered that finning fo as more diredly to vex the Spirit of God, does carry with it a withftanding of the Spirit in that which is its proper office ; which is a great ag- gravation of the wickednefs. It is one thing when I withftand a perfon in a thing, which he does cafually and by the by ; and another when I withftand him in that, which is his ftated bu- finefs. It is, you know, refckoned an high af- front among men to be refifted, and withftood in an office. To oppofe an ordinary, private perfon, is but a fmall matter in companion of affronting an officer, in the execution of his office. The Spirit of God, when it is about the work of diffufmg Gofpel light and grace, is in the work of its own office. And when perfons do ( 241 ) do fach things as are vexations in this refpe^l ; S e r m. that is, oppofc and withltand the holy Spirit in ^HI. its proper Hated bufincis, this mud needs be highly provoking. It is a bold and infolent af- front done to the BlefTcd God ; and therefore may well infer upon ftich a people that dreadful thing, that God fhould turn againft them, and become their enemy. Now as to the ufe (though thcfe matters have been more lightly touched and confidered, thaa the matter required for want of time) v/e may infer the following things. I. We may infer hence, that among a people profefling the name of God, the Spirit of God is wont to be at work ; and where it is not doing any work, we cannot fuppofe it to be thus vexa- tioufly refilled, and contended againd. It was the teftimony that Stephen bore againft: this people, even dying, that they conftantly rebelled, and vexed the holy Spirit. Te do always refiji the holy Gboft : as your fathers did fo do ye y. Now what doth this imply ? In as much as it is faid exprefly that there was a war kept up againft the Spirit of God, from age to age, and from generation to generation ; it implies, that as they were from age to age a profelTing people, fo from age to age the Spirit of God was flill, more or lefs, driving with them : or q\(c how could they be faid always to refid ? Where there is no driving, there is no refiding. We ought therefore to confider this, that ordinarily where the Gofpel is profeiTcd, there the vSpirit of God Vol. II. CL ' '^ ( H^y is at work, more or lefs ; though not always fo, as to prevail. It is a free Spirit ♦, and works, as the wind blows, where it lifteth, and to what degree alfo. But I conceive, that in all thofc who live under the Gofpel, the Spirit of God moves at fome times, in one degree or another. For it is hardly to be imagined, that any fhould wear out a life's time under the Gofpel^ and not, one time or other, have the injection of fome good thought, fome check or rebuke, as to their evil courfe; and fome inclination, at leaft, to return, and alter their courfe. And I doubt not but there is a parity between thefe two cafes ; that is, as in matters of confolation the Spirit of GoD co-ope- rates with our fpirits, fo he doth in matters of convidtion, whether it ever becomes effedlual or no. So that I reckon it mod fafe, and mofl ho- nourable to God, when any injedion of that kind is made in the confeience of any man, that lives under the Gofpel, to afcribe it to the Spirit in its common operations. II. We are hereupon to refledtandconfider, whe- ther this may not be much our cafe and the cafe of the generality at this time, even thus like the Jews to have vexed the holy Spirit of God, which hath been for a long fealbn dealing with us. Recount ■ is to clofe with that which is mod fubftantial, as fuppofing it to be altogether divine. It is alfo true fometimes that there may be fome error as to the matter, as well as the manner. And there our defire ought to be of the fincere milk of the word, that we may grow thereby, even as new-born babes ^. New- born babes have a kind of difcerning if the milk be pure, or if there be any thing ill-tafted or un- iavoury in it. And there is a certain kind of tafte and relifli, which belongs to the new crea- ture. Cannot my tafte (fays Job) difcern perverfe things ^ ? And this was the great commendation of the Bereans, That they fearched the Scriptures in order to know, whether the things fpokcn to them * 1 Pec. u. 2. * Job VI. 30. them by the Apoflles, were of G o d or no ^ S e r m. And it was noted to be a piece of gencrofity in ^ _ _ them. They were more noble than they of Thef- falonica, upon this account. We are to make ufe of our judgment : as the Apoftle prays for the Philippians, that they might abound in judg- ment and all fenfe, fpiritual fenfe ; that fo they might difcern the things that differ, or approve thofe, which are more excellent ^. 4. I T requires a great deal of reverence to be ufcd in hearing the word. So to hear it as that we may be doers, requires a very reverential at- tendance upon it ; as confidering that this is a revelation that comes from heaven, fome part of which is now to be held forth to us. It is a di- vine light, which, through fuch a medium, is to fhine forth to us. And there is certainly al- together a fault in this refped, among a great many profeiTors of religion ; that the reverence il wanting, which is due to thofe facred records that go under the name of G o d's word, and which he claims and appropriates to himfelf, as his word. I have wondered, I confeis, to fee how among icholars, and learned men, there fhould be fo great a veneration for fome or other notable pieces of antiquity, any aged volume, any old record j and how high a price and value have been put upon them. Now there is no fuch piece of antiquity as this in all the world that we know of. The holy Scriptures, at lead a great part, are the moil ancient writings in all the' ^ A^SMv'ii. II. f Phil I 9, 10. (256 ) the world. And it fhould challenge a mighty reverence and veneration, to have a word brought down, and tranfmitted to us, through fo many fucceflive ages. But to confider it as a divine word, a revelation come from heaven, doth much more claim our reverence. How (Irange a ve- neration did thofe Ephefians exprefs for that image, which, they were made to believe, fell from heaven ! All Ephcfus, as it is exprelTed, is a worjhipper of the great gcddefs Diana^ and of the image ivhich fell down from Jupiter ^: as if all the city were of a piece, all heart and foul upon that one thing, which they believed to be of heavenly defcent. Now this word we are fure is a divine-breathed thing ; for all Scripture is given by the infpiration of God '. Then it is that the word is like to be done, when it is received with reverence, not as the word of man, but of God. When we in our own thoughts prefix that preface to every part of that truth, which he himfelf hath prefixed to many parts and portions of it; namely, Thus faith the Lordy who is the Lord of heaven and earth. It is his word, who made and fufiains all things by the word of his power. When therefore we look upon this word as carrying the flamp of the Majelly of God upon :r, then it is like to command the heart; but it will fignify little, till this is done. 5. To be a doer of the word f.iT:)Dofes that we believe ir. Or that our hearing of it be mingkd ^ Adts::ix. 35. • 2Tim. iir 16. f 257 ) mingled with faith.' It profits not where it Is S r- r m not fo; and figniiies nothing, if there be not XIV. that mixture. The word of God, fays the ^"^ ApodJe, works cffeclually in them that believe^. But, as it is in another place. The word preached didnot profit them^ not being mixed with faiih in them that hec^rd it ^ And it is never hkely that men ihould pradife that word^ which they re- gard no more, than the word of a child. If any one, whofe truth you fLifpe6b, tell you this or that, it will fignify little to determine your prac- tice, or to guide and influence any defign you have in hand. Now to receive this woi-d with faith, is to rely upon the authority of the Ipeaker, or him from whom it originally comes. This " is the word of God. There is no more doubt *' to be made of it, than whether the things be, *' or exifl, which I fee with my own eyes." For it is faith -that fupplies the room of fightp iff reference to things that fall not under our eye. Faith is the fubflance of things hoped for, the evidence of things not feen "". " God hath faid " this 5 and therefore it is as fure, as if my own '' eyes faw it all." The Gofpel is the power of God unto Salvation, to every one that be- lieves" j but to them thac believe not, it figni- fies nothing, it has no power with them. Again^ 6. It requires lovej a great excrcife of love that the heart may clofe with it. It is faid of fome, that they received not the love ot the Vol. II. R truth ^ I Their. II. 13. ^Heb..iv, 2. f^Hcb. xi.i. ( 258 ) VOL. truth that they might be faved ^ They had II- pjeafure in unrighteoufnefs. They had fo miKh love to wickednefs, that they had none for truth. Therefore they were left under ftrong delufions to believe lyes, that they might be damned. So you find things are connedled there. The Jove that is required here, is fuch as works out in fincere defire of the milk of the word, that fo we may grow thereby p. Alfo in dehght ; for the foul hath a fweet and favoury relifh in it. O how love I thy law '^I fays David: which was the name of that revelation of the mind and will of God then extant; and was fweeter to him, than honey to his ta(le^ Thy words (faith Jere- miah) were founds and I did eat them \ and thy word was unto me the joy^ and rejoicing of my heart ^ The word of God is then like to be done, when there is fo dear a love to it ; and the foul fo taketh complacency in it, and unites to it, that it becomes as it were confubftantiate with the foul it felf. And again, 7. It requires fubjedion ; an obediential fub- je6lion to it, and compliance of heart with it. Receive with meeknefs (as it is in this context) the ingrafted word^ which is able to fave your fouls ^. There are many hearts of men fo oppofite to the word of God, that when they meet with that in, and from it, which is crofs and adverfe to their corrupt inclinations, their fpirits fwell, and (lorm and tumultuate 5 and they are ready to fay • 2 Theff. u. 10. » I PcM I. 2. <» Pfal. cxix. 97, ' ver. 103. • Jercni. xv. 16* * Jam. 1. zi. ( 259 ) fay with thofe In tlie Prophet, IIjj word of the S e R ivr, Lord^ which thou haft fpoken to us, we will not XIV, hear ". You mud then receive it with meeknefs \ that is, fo as to yield to it, how crols foever it may be to any prcfent difpofition of yours. The word has been fo received by gracious hearts* when it hath fpoken very terrible things. When dreadful things were foretold by the Prophet to Hezekiah, he faid ; Good is the word of the hordy which thou haft fpoken^ . Again, 8. It requires a previous transformation of the heart by it, fo as that the proper (lamp and im- prefs of it be upon the foul. For the word can never be done by the hearer, but from a vital principle; of which it is it felf to be the produc- tive means. So it is faid to be in the eighteenth verfeofthis chapter, in which is my text-. Of his own will begat he us with the word of truths that we fhould he a kind of fir ft fruits of his crea- tures. If the new creature be not wrought by it in the foul, there will never be that doing of the word, which is expeded and required. There muft be an exemplar copied out from the word upon our hearts; and then we are to pradife, and do according to that exemplar: ftiil com- paring it with the firft idea, to be feen in the rule, or w^ord it felf. Ton obeyed (fays the Apoftle) from the heart that form of do5lrine^ which was delivered you^. Or, as the words are capable of being read, into which ye w>ere deliver- ed. That is, you were call into the very mould R 2 of " Jcrem xLiy. i6. ^ IfaL xxxix. S. ^ Rom. vi i;. ( 26o ) V O L. of the word -, and have received the ftamp and n. imprefs of it upon your fouls, and fo have obeyed ^*^Y^*^ it from the heart. Our Lord Jefus Chrift in his kingdom (in that part of it which is more ap- propriate and pecuHar) rules over a wilHng people, and is not a king of flaves. He is obeyed with an inward inclination and propenfity of heart. His power hath made his fubjeds willing ; that is, by writing his law in their hearts, which is the great promife of the evangelical covenant. When fouls are made the epiftle of Chrift, having his mind tranfcribed, and written out upon their hearts; then it is they obey, and do the word, and never till then. And then it requires alfo, 9. A Faithful remembrance of it; that is, of its rules accommodable to particular occafions as they occur. The Apoftle fubjoins here in the words following my text a reprefentation of the man that hears, without a defign of doing the word ; who, fays he, is like unto a man he- holding his natural face in a glafs : for he heholdeth himfelf^ and goeth his way^ and ftraightway for- getteth ivhat manner of man he was^. If we ap- ply th^ Apoftle's fmiilitude fully unto the pur- pofe for which he brings it, it muft not only have reference to fuch an idea, as \ye have exhibited to us in the word ; or the reprefentation of what we now adlually are, but alfo of what we fhould be, both together. Looking into the word as into a glafs we have a reprefentation made to us there, of the new creature in all the lively linea- ments y Jam.i. 23, 24. ' ( 261 ) ments of it ; and fo we fee what we fliould be : S e r m. and comparing our fclvcs therewith, we fee XIV. what we are ; and wherein there is a deficxion, and difagreement from our pattern. They that do only throw a tranfient eye upon the glafs, go away and forget what they fee -, the image va- iiillieth prefently out of their thought. There- fore there mufl be a perpetual image kept up be- fore our eyes, by a faithful and continual re^ membrance of what the word of God reprefent- eth to us ; to wit, of the true complexion of a Chriftian, and wherein our own difagreeth: that fo upon all occafions we may be able to correcb thereby what is amifs; and to dired our way and courfe according thereunto. And then there muft be in the Last place, an aftual application of all fuch rules in the word, to prefent cafes, as they occur. Thy word I have kept in mine hearty that I might not Jin againfi thee ^ It is laid up in that repofi- tory and treafury for thispurpofe, to be ufed as there is need and occafion. Therefore fo fkilful ought we to be in the word of righteoufnefs, which hath enough in it to make the man of God perfed, and throughly furnifhed for every good work; that upon all occafions, and whatever work we go about, we may have our rule ftill in readinefs to apply, and adluaily may apply^ it to our cafe : fo as neither on the one hand to walk dubioufiy, nor carelefly on the other. For thofe are ex- tremes to be avoided. A continual fcrupulofity R 3 ^^ * Pfal. cxix. II. ( 262 ) is provided againft by a continual acquaintance with the word, and having rules always in readi- nefs to meafure particular cafes by as they occur ; and, on the other hand, careleflfnefs is inexcufa- ble. For many walk without having any regard to their own fpirits, and matter it not whether they are right or wrong. To have this word, as the meafure of our lives, to apply to upon oc- caCon, is neceflary in order to avoid thefe ex- orbitances-, the one whereof is fo very uncom- fortable, and the other fo very dangerous, and deftrudive, But then we are II. To fpeak to the other thing a little ; name- ly, what is it to be a hearer only? By being a hearer only, we muft not underfland every thing to be excluded, befides the bare external ad of hearing; as if no more were intended by it, than the outward adl common to man with the brute creatures: for, undoubtedly, there may be in- cluded in it many adls of the underflanding, and of the outward man. So to be a hearer only, is in the general to hear without any defign of doing at all. For when it is required that we Ihould be doers, the meaning of it is, not that we muft be doers of all that is bidden and direded by the word, juft while we arc hearing. There- fore that which is required over and befides hear- ing, is a defign to be doing the word ; while to be hearers only, is to hear without any previous defign pf ading according to what they do hear. Some other motives and confiderations there are, wliich (263) which bring perfons to hear ; but as for the bu- S e r m. finefs of pradice they intend it not. It never XIV. came into their minds to look upon th^t as the ^'—^"■^ true and proper end of hearing, that they fhould do, and pradife what they hear. Now truth is but one, error is manifold. If there be but one right end, that end is to be aimed at, which is pradtice. And that we may be capa- ble of this, but oneintire frame and right difpofi- tion of foul is required. But various are the ends, and many are the ill principles and difpofitions> which may have place in the fpirit of a man in reference to this matter. It is, therefore, a ma- nifold charafter, which I might give, if the time would allow, of the hearer only. For as there is a manifold end; and many indifpofitions, in the fpirit of a man, to the true end : fo mani- fold are the charaders of fuch as are hearers only. Therefore we are not to fuppofe, that they all belong to one and the fame perfon •, but fome to one, and fome to another. There is, 1. The unattentive hearer ; that taketh very little heed to what he heareth. We ought (fays the Apoftle to the Hebrews) to give the more earneji heed to the things which we have hcardy left at any time we Jhould let them Jlip^, And fet your hearts (fays Mofes) unto all the words ^ which I teftify among you this day ^. He that ne^ ver intends to be a doer of what he hears, will very probably little regard what he hears. 2. There is the inconfiderate hearer; that never ponders what he hears, nor compares one R 4 thing * Heb. 1 1. £. ^ Deut. xxxi i. 46. Wtfry^w ( 264 ) S E R M. thing with another. I can but name particulars ^^' to you, which might well be inlarged upon. There is again, 3. The injudicious hearer -, that never makes any judgement upon what he hears, whether it be true or falfe. All things come alike to him, he matters them not. . Confideration is in order to judgement, and judgement follows upon it. We deliberate firfl:, and then judge upon that deliberation. The inconfiderate hearer, therefore, will be an injudicious one. There is alfo, 4. The unapprehenfive hearer; who hears all his days, but is never the wifer. Ever learn- ing, but never comes to the knowledge of the truth. No light comes in to bim, and he remains as ig- norant after twenty years living under the Golpel^ as he was at the firft. 5. The ftupid, unaffedbed hearer; that is as a rock and a (lone under the word. Nothing ever enters or gets within the flony ground. Things are heard fometimes that would even rend hearts all to pieces, if rightly difpofed; things full of terror, amazement, aftonifhment, and of dread; but they are heard by thefe without any trembling. Rocks and mountains may fhake and fhiver, fooner than they. Again, 6. There are your prejudiced, difafFefled hearers; who hear with diflike, efpecially thole things which relate 10 pradice: and with the greater diflike it may be, by how much the more what they hear, relates to the proper end of hearing. They cannot indure fuch things as aim at ( 265 ) at the heart, and concern the biifiners and work VO L^ of reh'gion. And there are again, H. 7. Your fan taftical, vohiptuous hearers; that hear only to pleafe their fancy or imaginations. So they come on purpofe to try if they can hear a pretty fentence, any fine jingle, fome flafhes of wit. For it may be they have found fome, who have to do with this facred word, that will allow themfelves to be fo vain, as to gratify them in fuch things, when they' come with fuch an expedation. Of which temper I remember an Ancient faying, that " It is a difmal token upon " a perfon to feek for the gratification of his fancy '' in ferious matters.*'* As if one would bring mufick to another, that lay under the torture of a broken leg; how very incongruous would this' be! And fuch we are to confider is the ilate of fouls, all fhattered, broken, difeafed, and maim- ed. This is the common cafe of thofe we have to do with f. There are again, 8. Your * Dljfohit! eft pe [ton's iri rebus ferils quaerers voluptatcm. + The word here axpo^cTal, hearers only, m.ly remind one (fays the Author) of an ancient word that is of affinity with if, namely, a,Y.aQXiJ,otrix, ; of which this is the (enfe. It was the name of certain fongs and fonnets, joined with vocal and inftrumental mufick, which were wont to be ufcd in the conclufion of ftage-playi, wherewith the hearers were entertained at their going out of the theatres. They were alfb very frequently ufed in the clo(e of banquets. Why ! the word of Go d is looked upon as fucli an ocapoxixoc^ and the things contained in it as dy.boxfxo(,toi^ to thefe [axpoaTal] kind of hearers. Thou art, fays the Almighty to the prophet Ezekiel) U7it9 them as a very lovely foug of one that ( 266 ) 8. Your notional hearers ; that are of fome- what a higher form and fed: than the others : who do not aim merely to have their fancies and ima- ginations gratified by fomething light and flafliy, but their underftandings alfo. But it mufl be by fome fine notion, which they have not met with before. And fo they always come to learn forre kind of novelty, and if they cannot meet with fome new thing, which they have not met with before, they go away with a great deal of dif- like, and diftafte, at thofe they hear. With thefe, (and they are for the mod part of the fame fort, and therefore we may join them toge- ther) you may put, * 9. Those talkative perfons ; who only come to hear that they may furnifh themfelves with notions for the fake of difcourfe : or that, when they come into company, they may have fome- thing juft to talk of afterwards. Upon which ^n Heathen moraliil refleds with a great deal of ingenuity. " That is (faith he) when they hear *' fuch moral precepts as the philofophers ufe to « deliver, and prefs in the fchools ; as all came *' into them in words, fo, with them, all go *' out in words. Which is juft the fame thing, *' as if the fhecp, when they have been grazing " all day^ Ihould come at night to the Ihepherd j « and thpt hath a fleafant X'^/Vf , a7id can phty roell on an injlrument ; far they hear thy words but do them 7iot. Ezck. xxxiii.52. Such hearers there are who come only to have their imagi- nations and fancies gratified with fbmewhat, that may be delicious to them ; and that is all that they aim at. Thele fure arc kartr; miy ! ( ^^7 ) " and caft up the grafs they fwallowed, to ihewSE Rm; " how much they had eaten. Grafs it came in, XIV. " and grafs it goes out again. The fhepherd " does not exped this, but expe6ls that of the *' grafs they had eaten that day, diere fhould '' come milk and wool from the concotflion, and ^' digeftion of what they had eaten." It is much that we have need to learn fuch documents as thefe from an Heathen. What ! becaufe all we hear comes to us in words, fhould it all come out in words again.? No, the end is furely that it fhould be fo digefled, and concodled, as to yield work and fruit, agreeable to what we hear. And then there are again, ID. The cenforious and critical hearers j who come on purpofe, not as doers of the law, but as judges. They come to fee what they may carp at, and fo to pafs their verdidt. " Were " fuch and fuch things rightly methodized } fuch *' and fuch words well placed.? was there an *' exad concinnity in what was faid?" and the like. This now is all the defign they have in hearing the word. And then there is another fort too, and we have fome experience, I am afraid, of too many fuch, in the age and day wherein we now live, and that is. Lastly, Malicious hearers ; that come on purpofe to feek an advantage againfl thole, they come to hear, particularly from what they preach. By this fort, you know, our Saviour was often pefler^d: who came to hear him, and to put queftions to him ; and fogavehimoccafions to fpeak, '( 268 ) VOL. fpeak, only to intrap and infnare him. To which II. may be added your raging exafperated hearers, fuch as Stephen's were at his laft fermon ; who gnafhed upon him with their teeth, and could not forbear violence to his precious hfe, upon their hearing him. Thus you fee the characters of thofe that are hearers only, which are various and manifold. I fhall only touch upon the III Thing, namely, to fpeak to the felf- deception of fuch perfons. And here I fhall Ihew, wherein fuch are deceived ; and the grofT- t\c{s of the deception it felf, 1. Wh E R E I N fuch are deceived. And they are certainly fo, (i.) In their work. For they commonly think they have done well ; and they find no fault with themfelves, that they have been hearers only. And then (2.) As to their reward they are alfo deceived. They get nothing by it all this time. That, and their labour is all loft. Wbo/o looketh into the f erf ell law of liberty^ and continueth therein, be heing not a forgetful hearer but a doer of the word^ this man fhall he hleffed in his deed". But they never go away with a blefllng-, moft certainly they mifs of it, who are hearers only. 2. For the groflhefs of this deception, it will appear to be very great, if we confider, (i.) That they are deceived in fo plain a cafe. For it is the plaineft thing in the world, that the ? Jam, I. 25. ( 269 ) the Gofpel is fent in order to pradllce. NowSerm. how ftrange is it, that men fliould be deceived XIV. in a thing fo plain! What can the Gofpel be fent for but onJy in order to pradice? -What other aim, or end, can it pofljbly have? As might be fhewn in many particulars, if time gave leave. And, (2.) It is felf-deception ; for they are faid to deceive themfelves ; which is a far other thing, than when the matter is wont to be exprefTed pallively only, and in fofter terms. As to fay to a perfon, " Sir, you are miflaken; you are *' deceived and impofed upon.'* This, I fay, is much gentler, than to fay of a man, that he deceiveth and impofeth upon himfelf. For this carries in it an intimation, that men do ufe fome induflry in the matter; that they induflrioufly deceive themfelves, as indeed it mud be fo in this cafe. For if men did not ufe fome art or contrivance, they could never have hid theie things from their own eyes; particularly, that this word is fent to be the guide of men's prac- tice. And to overlook fuch a thing as this all their days, (as thofe men mud be fuppofed to do who are hearers only) is miferabic deception. It is their trade, and a poor trade the Lord knows I And they mull; be fuppofed to have ufed a great deal of artifice with themfelves, to veil fo plain a cafe as this from their own eyes and view; ib as not to underftand, that the Gofpel is fent to be their rule of practice, in order to their attain- ment ( 270 ) ment of an happy flate at laft. And now, to fhut up all with a little application, we may learn hence, I. That perfons are apt to overlook the main of their duty, and to take up with fome lefTer parts. II. That in the very bufmefs of hearing the word, there is great danger of felf-deception, if perfons do not carefully Avatch againft it. And again, III. We may learn, that the whole bufinefs of the Gofpel hath a defigned reference unto prac- tice. Be not hearers only^ hut doers of the word. As if he had faid. Do not fatisfy your felves with merely hearing the word of God, as if there was nothing in it conducing, or referable to practice, as generally the things contained in it manifeftly have; for this alone is not fuffi- cient to anfwer the end and defign of the Golpel. Again IV. We may learn, that it is a duty of very great concernment to attend upon the word preached, or to be an hearer of it; for the whole bufinefs of our pradlice is to be confequent there- upon. It is then of great confequence to be a hearer of the word ; and as much as this duty is negledled by many, the whole ftrefs lies upon it of the defign and end, for which the Gofpel comes into the world. The Gofpel fignifies no- thing unlefs it be believed, and this faith cometh hj bearing '\ There are many perfons that hu- mour * Rom. 1. 17, ( 271 ) mour and pleafe themfelves in talking againft fo Se r m. much hearing, and fo much preaching; and XIV. think it a vain, and needlefs thing. But that is certainly becaufe they have litde confidered what hearing, and preaching is for. If it was only for the minifter to teach, and the hearers to learn fome new thing not known before, truly all ne- ceffary truth, by attentive diligent inquirers, might be learnt in a Jitde while. But it is ra- ther to urge and inculcate things, which were known before. Therefore when the Apoflle had faid, that it is by the word of truth that we are begotten of G o d, to be a kind of firft fruits of his creatures, he prefently adds, Befwifi to hear ^ As if he had faid, thefe things ought to be oftea urged, and inculcated upon you ; that fo the pro- dud thereof, to wit, the new creature may be fure in you. If this is not done at one time, it may at another ; fome time or other it may be ef- feded. Therefore be fwift to hear, your life Jies upon it. But then, V. And laftly, You fee of what confcquence it is to add doing, to the hearing the word. And for that I need to give no other encouragement than that of our Lord at the clofe of his fermon on the mount. Whofoever heave tb thefe fay ings of mine^ and doth them ; / will liken him unto a wife man which built his houfe upon a rock: and the rain defended^ and the floods cam^^ and the winds hlewy and beat upon that houfe y and it fell not^ « Jam I. i8, i^. ( 272 ) VOL. not^ fcr it was founded upon a rock. But, fays he^ 11. Every one that hearcth thefe fqyiyigs of mine^ and doth them not-, Jhallbe likened unto afooUflordan which built his houfe upon the f and: and the rain defce7tded^ and the floods came^ and the winds blewj and beat upon that houfe ; and it felly and great was the^ fait of it ^. And I cannot upon confi- deration of this but apprehend, that, as the fla* bihty of many (I hope) hath been promoted by the much preaching, and hearing of our times 5 fo there are many (I am afraid) near to a very dreadful fall, who have been hearers only of Chrifl's fayings, but never minded to be doers of them. And I mufl needs think it flrange, if we have not among us a general apprehenfion of the dan- ger of lofing our opportunities of hearing the word of God. We have thefe upon fuch terms, that we Ihould, methinks, reckon our felves al- ways in danger. And if we have any caufe for thaj apprehenfion, what in all the world can we imagine more provoking, and likely to infer fuch a doom and judgement upon us, as the penury of the word of God, than to be hearers only^ without any defign to be doers of it ? Whereas if we did but fet our felves, with a more earneil defign, to apply, and turn all that we hear, into fruit and pradicej it may be this might prevent fuch a ftroke as we are not without reafon to dread, nor without grounds to fear. But if we f Matt. vii. 24 — 28. ( ^n ) we lliould not prevent it, yet it would be ^SerM, Very comfortable thing however in a cloudy^ XIV, dark and gloomy time, to be able to make fuch a refledlion as this; " Blefled be God, while I *' had fuch feafons, I laboured to improve them " as well as I could. I laboured to take all op- *' portunities that I could ; to hear with a defign *' to do, to quicken and help me to move on- ** ward in Chrillian pradice.*' It will, I fay^ be very comfortable to be able to make fuch a refledlion in a time of gloominefs and darknefs, which it is pofTible we may fee^ and how foon we know not. And if In fuch a feafon we fhould be able to make this refledion^ it would be a happy provifion for us againfl it. It would fup- pofe us to have gotten fome flock, fome treafure within us, which we might draw forth. We Ihould then have the word within us, whichj when we Ihould lie down, rife up, or walk, might commune within us % and fo we be capable of being preachers to our felves. In a word, if ever we fhould come to fuch a (late of things, that we fhould never fee the face^ nor hear the voice of a minifter of God's word, where our lot is caft; if we fhould wear out our days in a wildernefs, a defart, or a cave ; ic would be comfortable to have this word a com- panion to us, and ingrafted into us, which is able to \di^(t our fouls : it would be comfortable, I fay, to have a flock of divine truth to live upon, YoL. II. S \i\itw ( 274 ) V O L. when we fiiould, as to the external difpenfatlon n. of it, be in penury and want. Let thefe things, therefore, move us to a more earneft endea- vour to be doers of the word, and not hearers only. S E R M. ( 275 ) SERMON XV. > Preached at Mr. Cafe's, September 29, 1676. LUKE XVIII. i—S. Andhe fpake a parable unto them^ to this end, that men ought always to pray and not to faint ; /crying, There was in a city a judge ^ "which feared not God, neither regarded man. And there was a widow in that city^ and fbe came unto him y faying^ Ave?2ge me of mine adverfary. And he would not Jor a while: but afterward he faid withifi himfelf Though I fear not God, nor re- gard man -, yet becaife this ividow troubletb me^ I will avenge her^ left by her cofitinual coming Jhe weary me. And the Lordfaidy hear what the iinjuft judge faith : And fid all not God avenge his own eledf^ which cry day and 72ight unto him^ though he bear long with the?n? MY purpofe is not to give you a particu- lar explication of this parable. The dcfign of it is fufliciently fcen in the application of it, which our Saviour here makes. All that I Ihall at prefent do fhall be to fhew S a you. ( 276 ) you, with all poflible brevity, the flrength of the rcafoning which our Saviour here ufeth, from the importunity and fuccefs of this widow; in order to encourage our addrefles to God, and a continuance therein without fainting. And his argument to this purpofe may be feen to be very ftrong and cogent, if we confider thefe two things in tlie general. First, The parity of reafon between the cafe he argueth from, and that which he argueth to. Secondly, The fuperiority of reafon, which is in the latter cafe, above the former. For fo we mufl underfland him to argue, partly a priori^ and partly a fortiori. And the ftrength of the argument both ways we fliall endeavour to make out unto you. First, I am to confider the parity of reafon between thefe two cafes; which you may con- ceive efpecially in thefe four things. I. That here was diflrefs in the one cafe, and there is diflrefs in the other. This widow comes to this judge in a very diflrefTed cafe, as it fhould feera, though it be not particularly ex- prefTed ; only it appears Ihe was very much grieved, and that there was a great deal of wrong done her. And fo in the other cafe, the ele6l of G o D are always very much injured ; and they fuflain a great deal of wrong from this evil world, in which they are. And furely if this ( ^77 ) this unjuft judge was moved with the diftrefs of S e r m. this fuppliant, there is a great deal of reafon to •^^• fuppofe, that diftrefs will be moving in this cafe alfo ; and that the eledl will be heard, when they make their cries to heaven, urged by their own diflreiTes. II. There appears to have been juflice in the one cafe, as v/e are fure there is juftice in the other. This widow's did appear to be a juft caufe. She comes with this requeft to the judge, that he would avenge her of her adverfary. The w^ord * there ufed, fignifies, Rigb( me of my ad- verfary. She came to petition a matter of right, and all that fhe defired was to have right done her. And there is a great deal of right in the other cafe alfo. It is a righteous thing with God (fays the Apoftle) to recompenfe tribulation to them that trouble you ; and to you^ who are trou- bledy reft with us^ when the Lord Jefus jUill be revealed from heaven with his mighty angels *, And again, III. There v/as importunity in the one cafe, and there is importunity in the other. Why then fhould not fuccefs be hoped to correfpond in this cafe, as well as that ? This widow was fo urgent, that the judge was fenfible of a grie- vance in it \ and found a neceffity upon himfelf to do her right, left he Ihould be wearied by her importunity. The ele61: too are reprefented as crying night and day ; that is, the loud voice of tllieir prayers is not by fits, only now and then, S 3 but *. ExJ/>c?io-ov, a 2 Thefl: i. (5, 7. ( 278 ) but is continued, and inceffant ; as night and day takes in the whole complex of time. And do you think then, faith our Saviour, that Ood will not hear their cry ? Befides IV. There is an obligation by office to do right, both in the one cafe, and in the other. The perfon, to whom this woman apphed her- felf, was a judge in the city. Now it is known, that in feveral of the more eminent cities of Ifrael there were conflituted ftated judges ; to whom all perfons might have recourfe, and bring their grievances, in order to their being redreffed. So that this woman doth not come to a perfon un- concerned. She does not requefl, that an occa- fional kindnefs might be done her; as one might requefl fuch a thing of any one, when in necef- fity : but fhe comes to an appointed perfon, to one who by his office was obliged to right her. And God hath been pleafed to take upon him- felf fuch an office, and to make himfelf known by the name of the Judge of all the earth ; that all might know whither to apply, and to whom they may appeal and addrefs themfelves. And why is not right to be expeded in this cafe, as well as in the other? So far this parable gives us ground to argue from a parity of reafon. But, Secondly, It gives us ground alfo for ar- guing from a fuperiority of reafon too, in fundry rclpcds. As, , 1. I N refped of the fupplicants in the one cafe, and the other. In refped, 11. ( 279 ) II. Of the perfons fupplicated in the one cafe,S e r m. and the other. And XV. III. In rcfpedl of the fupplicatlon it fclf in the former cafe, and the latter compared. 1. There is very prevailing and muchftronger reafon in the latter cafe, than in the former ; if we confider the fupplicants in both, and com- pare them. In the former cafe you have a poor woman ; and here we are to confider, J. That fhe was a fmgle wonxin, only one perfon who comes to make her complaint to this judge; but in the other cafe you have a com- munity, the whole body of the eled. How vaft is the difproporcion here! This great body join- ing in one cry, furely that mud needs be unfpeak- ably more prevailing! And 2. (For we can but fpeak fhortly to fo many things as are before us) This was but an ordi- nary woman, of an inferiour rank, by any thing that appears; that is, Ihe is not mentioned here under any remarkable particular charader, that might add weight to her caufe and fuit: but this community is a choice community; the eled; a community of very peculiar perfons, that are fe- ver'd from the reft of men, and diftinguifhed by God's own i]3ecial feal fet upon them. As when God's portion in the feveral tribes was fpoken of, there were fealed of fuch a tribe, fo many thou^ fands; and of fuch a tribe, fo many thoufands\ All God's eled^ones, are fealed ones; they car* ry a mark of honour upon them. The founda- S 4 tiofi *» Rev. VII. 4, &c. ( 28o ) VOL. tion ofGoT>ftandethfure^ having this feal^ the II, Lord knoweth them that are his ^ And, 3. The fupplicant was unrelated to him, to whom (he makes her fupplication. We do not find, that fhe pretended to any relation to him at all j only comes to him as the judge of her city. But in the other cafe, the fupplicants are Go d's cle6l-, his own peculiar people that he had taken, and made nigh unto himfelf : called^ and chofen^ and faithful^ as you have thofe expreflions put together in Scripture ^, And do not we think then, that a more efpecial regard will be had here. Befides, II. There is a great fuperiority of reafon in arguing from the one cafe to the other, if we confider the perfons fupplicated ^ or to whom the addreffes are made in each cafe. In the ge* neral, in one cafe it is man % in the other, ^ it is God. And particularly, I. In the former cafe it was a wicked pro^ fane perfon, to whom the addrefs was made; one that did neither fear God, nor regard man : good to no one, neither to G o d nor man ; a vile wretched creature, wrapt up within himfelf; who ftudied, and confulted nothing but his own eafe, and peace •, having no fear of G o d before his eyes, nor any regard to man. But in the other cafe, you have the holy God addreffed to$ whofe natural, effential holinefs, is a perpetual Jaw and obligation to him, to do always that which is beft. His effential reditude cannot but «- 2 Tim. 1 1 . ip, < Rev. xvi i. 14. ( 28l ) but do fuch things, as have an agreeable rectitude Se r m. in them to his own very nature. ^ ^y^ 2. In the one cafe it was a mercilefs man> that was applied to; in the other, a merciful God, How much flronger is thereafon! This judge ^was a man who had no mercy, no pity to any one, but to himfelf. He tookfome pity of him- felf indeed, that he might not be wearied out with continual clamours and cries j otherwife, it feems, his heart knew no pity, there were no bowels of companion rolling, or working in him. But in the other cafe, it is the Father of mercies who is addreflfed, and appealed to. It is he with whom there is fo abundant pity, and kind- nefs; fo flrong a propenfion and inclination to do good to the neceflitous and miferable, only becaufe his will inclines and leads him thereunto : the fpring and fountain of all that pity and mercy, that is any where to be found, diffufed among his creatures. If parents pity their children; if there be bowels gathering in any towards the afflided, and diftrefTed ; from what fpring, from what foun- tain did all this proceed ? All muft come from fome original or other ; and they can be derived from no higher, neither are they to be derived from any lower, than this great Father of mer- cies. And what ! ihall not he hear his eled ? And again, 3. It was, in' the former cafe, an unjuftman that was fupplicated •, here it is the juft and righ- teous God. As his holinefs doth oblige him in general ( 282 ) V O L. general to do that, which is right and fit to be ^^* done; his juilice, as a particular attribute in his general character, inclines him in this cafe to ad- minifler, and execute juftice. As he hath been pleafed mercifully himfelf to lay down a rule and law of mercy, in reference to thofe that are his (though it be impofnble that God can injure a man in any thing, yet it is pollible that men can injure one another; and very certain alfo that thofe are the worft ufed by the world, who have fuch a near relation to him, and whom he hath chofen and gathered out of the world) fo here in this cafe, when there is a proper objed of vin- didlive jufbice, fhall not the judge of all the earth do right, to whom righteoufnefs belongs as part of his peculiar glory? And then again, III. There is, in refped of the fupplication on the one hand, and on the other, a great fu- periority, sand triumphant prevalency of reafon. For, in die former cafe, confider, I. The matter of the petition of this widow; and that was only a private good, that llie fought for her klf: and confider alfo the petiuon of the ele£l of G o D . They have all one common con- cernment, wherein the intereft of G o d is in- volved with theirs. So that whatfoever they fupplicate for, as the ele6"t of God, muft needs be a matter that is fo far publick;^ that is, wherein they all agree, and in which their hearts and defires do meet, and concur. It is one thing for a particular perfon to defire to be gratified in fomQ particular, private concernments; and ano- ther ( 283 ) ther thing to infift upon luch matters as are com- S £, R m. mon to us, with all the eled of God. And ^^^" this it is to be fuppofcd is the matter of the fup- plications of the eledl unto G o d in this cafe. It is that, wherein all the eled do concentre, and wherein all their defires do meet. 2. Look to the manner, and ftyie of the fup- plication ; on the one part, and on the other. This woman comes in her own name, but the fupplications of the dcd: of G o d run in another ftyle; they come all in the name of the great Mediator, and IntercefTor. And is there not unfpeakably more reafon, that we fhould expedl their fupplications to prevail.^ They come in the name of him, who is moft nearly related to the Judge, and to them. We have a7i Advocate with the Father^ Jefus Chrifi the 7ighteous *". It is faid indefinitely, with the Father: not of his, or our Father; but the common Father of him, and us, as we are to underftand it. And fince with him we have fuch an advocate, fhall we not hope to prevail ? Again, 3. Consider the principle' of the one's fuppli- cation, and that of the other. We mud fuppofe this woman's fupplication to be dictated by her own fenfe of the urgency, and necefTity of her cafe ; and the unrelievablenefs of it by any other way, than that of addreffing her felf to the known judge. In Ihort, it was her own private fpirit that dictated her fupplication; for llie alone knew her own need, felt her own necefficy. But the prayers of all the eled: of G d have another prin- ciple. f I John u. !. ( 284) S ERM.cIple. When they know not what to pray for, XV. they are furnifhed with matter, and with fighs and groans at once ^ There is a fpirit appointed on purpofe, known by the name of the Spirit of grace and of fupplications ^ s whofe biifmefs it is to indite requefts for the elect of God, and to ftrive and to wreflle with him: which is ftrongly moving at the fame time in their own breafts ; fo as that their hearts, and the heart of God, as it were, are united, and joined by that fpirit. Shall they not then hope to prevail? They may fay, when they are putting up fuch prayers as are the common fenfe of all the eledb of G o d ; *' Lord, I do not fpeak of my felf now. Thou *' haft taught me to pray. This prompts me to " it, and puts me upon it; and I had never pray- ** ed fo, nor uttered fuch cries; and fuch de- " fires had not entered into my heart, if thou " hadft not put them there.'* And fhall not God hear his own eledl offering up petitions of his own befpeaking.^ the defires of his own cre- ating fhall not he anfwer.? Doth he ftir up de- fires on purpofe to difappoint them? or, will he make his people refufe to pray, by denying their petidons, andcafting their prayers back upon their hands? And then, 4. Consider the end of the one's fupplica- tion, and that of the other. The end that this woman aimed at, was nothing but felf-advantage, to be relieved her felf; but the end of the cled of God in their fupplications, is fomewhat wherein their intereft is jointly concerned with his» * Rom. VIII. z6, • Zcch. XII. 10. ( 285 ) his, in reference to thofe great concernments, S e km. which belong to the whole body. They know ^ ■^^' he hath a concern twifted with theirs ; and fo can fpeak it, with Daniel, as the real fenfe of their hearts, Do, defer not, for thine own fake, O my God: for thy city, and thy people are called by thy name^. This is the common fenfe of all the people of God : " Thou haft not been " afhamed to be called our God. Thou haft *' taken us into a near relation unto thee. It is " a grievous thing to be twitted with our God. ** It is as a fword in our bones to have it faid to " us,Where is your God .? Thy concernments and *' ours are one ; do therefore, and defer not for ** thine own name's fake.*' In this ftrain do all the fupplications of the eledl run. So that in all thefe refpefls you fee there is a great fuperiority of reafon, if fuch a widow fhould fucceed well in her private requeft to fuch a judge, why all the cledl of God Ihould much more fucceed in the requefts, which they are day and night making to the great Lord of heaven and earth. And therefore, briefly to apply all this, we learn ; I. H o w great a privilege it is to have this matter clear to us, that we are of the eled of God ; and how much therefore we are concerned to make our calling, and eleflion fure ; for then we find our felves to belong to a community, that are continually praying prayers which fhall be fure to prevail. And how great a privilege, how ? Dan. IX. 19. ( 286 ) VOL. how blefled a thing is this! Methinks when we ^^- ^underftand how certainly the ele6l of God fhall be heard, who are crying to him night and day; we fhoCild be at this work, night and day, poring into our hearts, till we are certain of this, that we are the ele6t of God. Then we fliall be fure to put up all profperous and acceptable prayers, when they are all of the fame fenfe, and run in the fame channel, that theirs are wont to do. And again, . II. We are to colledl hence, that the eledl of God, as long as they continue in this world, are to bear the character of praying ones. To be aded by a fpirit of prayer, and to have con- tinually a praying difpofition, is charafleriflical of the ele6t of God, who are gathered in from- among the common refufe of a finful world. Therefore we had need to look well to our felves concerning this thing. How (land our hearts Godward ? Are they formed unto prayer ? Is it become even a fpiritually natural thing to us to pray ? As natural as breathing is to a living man, fo natural a thing is praying to the new creature, and as agreeable. The eled are fup- plicants day and night. The great bufinefs of their lives is prayer. This is that, to which the heart of an elect Perfon doth impel him ; fo far as he is himfelf, and hath the true genius and fpirit working in him, which is common to all the eled: of God, and alio peculiar to them. And again, we are to learn hence, III. ( 2^7 ) / III. In how wretched a cafe they mufl needs Setlm. be, who are the ftated, and habitual enemies of XV. the Church of God in the world. It is a fear- ful condition that fuch men are in, to have all the eled of God crying againft them, night and day. What will become of this matter at laft ? Who, that confiders the cafe, v/ould not dread to be found in fuch a condition as thcfe are in ? to be one againil whom all the dcd: of God are joining their requefts, night and day, and ex- hibiting complaints ! For they do in common pray againft the enemies of the name, and in- terefl of God : and fo every one is involved, and the cry of this whole community goes againil each individual ; that is, fuppofing them to per- fevere in a courfe of enmity to the intereft of our Lord, and his Chrifb. So that this might make any heart to tremble, to think what this is like to come to, and what it mufl needs infer. What fearful florms of wrath and vengeance will be pluckt down at length upon their heads, againit whom all the ele6l of God are continually join- ing their requefts! And, in the laft place, IV. We fee hence how unreafonable a thing it is to be defpondent in prayer, or to faint in this duty, fuppoftng that the things we mainly infift upon are the common concernments of the ele<5l of God. This being fuppofed, we pray fecurely. Indeed if we vainly and unwarrantably fet our hearts upon this or that pardcular thing, that would gradfy our felves ; and nothing will fcrve our turn, but that we be fo and {o gratified ; we ( 288 ) we may pray, and pray, and all to little purpole J for there can be no acceptable prayer that is not the prayer of faith ; and that can be no prayer of faith, which goeth beyond the bounds of the promife. Therefore, if I pray for that, which was never promifed, I may thank my felf if I fucceed not. There are fome things that cannot be the matter of an univerfal, abfolute promife j being things which are in themfelves of an uncertain, and variable nature. As all fuch things as have no intrinfick goodnefs of their own, but may fometimes be good to particular perfons, and fometimes not. For circumftances may fo vary the cafe, that the good that is in them may be preponderated by a far greater evil, if they Ihould at that time be given. And whatfoever is a good of this nature ; that is, good or not good, ac- cording as circumftances are, which often vary j it is apparent cannot be the matter of an abfolute promife : for fuppofing circumftances fo to vary, as that this fhould become an evil, you would then have evil to be the matter of a promife, which is contradictious and abfurd. But fince it is poflible, that external or worldly good things, yea and fome alfo that may be externally fub* fervient to religion, may in fome circumftances do more hurt to the people of God, who does with a gracious care prefide over their adions, and all things that have any refped to them, and who isbeft able to judge ; they cannot, therefore, be the matter of his abfolute promife. Thefe things ( 289 ) things may be more hurtful, than gainful, InSERM, fuch and fuch circumftances •, and he fees how ^V". to do them more good by the want of fuch '^ things, than by the having of them. A Icls good, when compared with a greater, is then to pafs under the notion of evil ; and it would, I fay, be unreafonable to fuppofe evil to be the matter of a promife. And where any thing of that nature is not proqiifed abfolutely, but with a referved ladtude to the wifdom, and goodnefs of our great Lord, and Ruler ; our faith can be exercifed no otherwife about them, than ac- cording to the tenor of fuch promifes : that is, we may believe we fhall have fuch and fuch things, if God feeth good ; but if he feeth not good, he will deny, or withhold them, even in mere goodnefs and faithfulnefs to us. But then in fuch things as are abfolutely pro- mifed to all the eledfc of God, there we may give room and fcope to our faith. And it is an un- re-afonable thing to be at all defponding con- cerning the matter of fuch prayers. As it is, , with refpe6t to others alfo, no lefs unreafonable to admit the leaft doubt, that we fhall have fucK things if they be beft for us ; and what God in his unerring wifdom difcerns will be for our ad- vantage. Therefore let us fettle this appre- henfion with our felves, of how great concern- ment it is to us in prayer, to infifl: on fuch things, as are properly of common concern to the whole fraternity of the elecfl -, and therein to take heed of any diffidence, or diftruft. Vol. II. T \ Great ( 290 ) Great and glorious things are promlfed to be the portion of God's eledl in this world, at his own appointed time and feafon ; but he hath not told us when that Ihall be. However we may, with this peremptory faith, go unto God in prayer,, that he will make the kingdoms of the earth, the kingdoms of our Lord, and his Chrift, who Ihall reign for ever and ever ; that the moun- tain of the Lord's houfe Jhall be eftabliflied> above all the mountains -, that there fhall be new heavens, and a new earth, wherein fhall dwell righteoufnefs. But we make all this matter a private bufinefs, if we go and cry •, " Oh let it *' be fo now ! let it be in my time, that mine <* eyes may fee it ' " efpecially if we perempto- rily infill upon it ; without refervation or fub- mifTion to the fupreme wifdom and will. Whereas if we pray in general, that fueh things may be ; our hearts fhould be full of hope, faith, and joy, in the apprehenfion that thus it fhall be: and we cannot be without fuccefs, fince it is the com- mon fenfeof all the eled of God. And in matters, which refpedl the particular concernments of our fouls, fee that they be things of abfolute neccffity, and that fall within the con- fent of all the community. Let us pray againll the body of fin and death ; that we may have grace kept alive, and maintained and improved •, that we may grow, and be carried on from flrength to flrength, till we reach the meafure of a pcrfcd man in Chrift Jefus. This is the common fenfe of ail the ek6l -, and our prayers fall ( 291 ) fall in with theirs, who have been wont to cryScRM* out againft the body of Cm and death, as the XV. great and mod violent enemy they would be rid of. We may then be fure that our prayers fhall have eifedl, and not be loll ; and that God will certainly hear them. If we are praying for the divine prefence; he hath promifed that he v/ill never leave, nor forfake thofe that cleave to him \ Whatever he may do to people in common, he will never break the bond between himfelf, and that foul which is one of his eledl ; and when they cry, ** Lord never leave me, nor forfake me ! " they lliall be fure to be heard. When we pray for the divine prefence to be afforded more efpecially to us, in reference to fome fpecial cafe, or feafon of trouble and trial, this is what G6d will not fail to do. If his prefence be defired, I fay, as to any fpecial duty ; fo it will be, and God will hear us. I HOPE you are defirous, and earnefl in your prayers to God, for his more immediate pre- fence, in reference to that fpecial feafon of your approaching to the Lord's table. Sure all the eledl of God have been wont to do fo, praying and driving that they might at fuch times and feafons meet with God -, that there might be a real intercourfe, between their fouls and him (whom they love) to fuch a degree as to him feems beft. Why, God will hear all thefe cries, that are common to us, with all the people of T 2 Gou^j i * Heb. XIII. 5, ( 292 } V O L. Go D ; and fuch prayers being direded to him, n. ihall not be in vain. Therefore we iliould take ^'•^'V^^ heed, upon thefe accounts, that we faint not. We muft know that fainting may be either when faith languifheth, or defire. It is faint praying, when we pray as if we cared not whe- ther we prayed or no. The word * here ren- dered faintj in our text, is the fame with that, which elfwhere is rendered weary. Let us not he weary -f in well doing ; for in due feafon we Jhallreap if we faint not^: that is, if ye be not fluggifli in the courfe of well doing. Take heed therefore of praying the fluggard*s prayer, or at the lluggard's rate. The defire of the flothful kills him^ hecaufe his hands refufe to labour^. His own defires carry no life in them ; they arc even death to his very heart ; cold things that flrike death into the foul, and put no life into it. And then too when faith languifheth, it is faint praying. Let not that man^ (fays ^i. James) that is, the man who wavers like a wave of the fea, and is driven of the wind and tofled ; think that he fhall receive any thing of the Lord^, What! come to God, as if we did not exped: to get any thing by God ! and as if we agreed in the fame fenfe with thofe profane Atheifts, and fymbolizcd with them who fay, " What profit " is ^ Gal VI. 9. ^ Prov. xxr. 25. ™ Jam. i. 7. ( 293 ) " is it that wc have prayed to him or kept his Sb r m. ** ordinances?" go heartlefsly into the divine XV. prefence; give way to a cold, dull fpirit, in the very performance of the duty ; and never look after the fuccefs oT it when it is over. Such had as good never pray at all, who pray only to keep up a cuftom, and to make a fhew ; and that they may be able to fay when all is over, " The *' duty is done." Let not fuch think they fliali receive any thing at the hands of God -, fuch efpecially as come to him with no expedation, and pray to him as to one that cannot fave. It is to caft infamy upon the great objedb of our worfliip ; as if we were only blefling an idol, when we pray to the true living God, as if he were fuch a one as the idols of the Gentiles are faid to be, that have eyes but fee not, ears but hear not, and can neither do good nor hurt. It is no wonder if fuch praying fignify nothing ; for it carries an affront in it Mf. Every fuch prayer is an indignity, and an infolent affront put upon the great God : as if the injundion of this duty upon the children of men, was either unreafonable and to no purpofe, and fo a refledion upon the wifdom of his law, who has commanded us to pray ; (in as much as that is always unwifely injoined that hath no end) or, as if there was no power in him to accomplifh what we come to him about, though we come according to his own diredtion. It cannot, I fay, but be an af- front to God, either way, to conic to him with T 3 delponding ( 294 ) VOL. defpondlng hearts. In the former cafe, if our II. defires ]anguifh, we are worfe than the impor- tunate widow ; in the latter cafe, if faith lan- guifhes, we make God worfe than the unjuft judge. S E R M. ( 29i ) SERMON XVI. Preached at Jewen-ftreet, March 15, 1675. R O M A N S V. 5. firft claufe. Hope maketh not ajljamed. *— • IT will not be impertinent or unufeful to fay fomething, from this Scripture, concerning this property of the Chriftian's hope ; namely, that it maketh not alhamed. But let us firft briefly confider the fcope and feries of the Apoftle's difcourfe here, and fee how this paflage depends and is introduced « We have here, after a long difcourfe touching our juftification by faith in God, through our Lord Jefus Chrift, fome account of the pri- vileges of a juflified flate in the beginning of this chapter. As firft, peace with God. Being jn^ fit fie d hy faith we have peace ivitb God, through our Lord Jefus Chrifi ^. And fecondly, free ac- cefs unto God, and the liberty of his prefence. By whom alfo we have accefs by faith into this grace wherein we fiand^ and rejoice in hope of the glory of God ^. In which words we have alfo T 4 the ■ Ver. I. '' Vcr. 2. 1 296) VOL. the patient, joyful expedation of the glorious II- ftate, that was defigncd for the people of God ^"^y^*^ hereafter. And finally, cheerfulnefs in a prefent afflidled condition, is reprefented by the Apoftlc as another privilege, y^nd 7iQt only fo, but we glory in tribulation alfo ^ It was no fuch ftrange thing, that they fhould be found exulting in the expedation of fo glorious a (late, as that which Chriftians look for hereafter ; but we have this alfo to fay (faith the Apoftle) concerning our cafe, that we can glory in tribulation too, and triumph over all the difficulties that accompany an afflicled condition. And of this, as having fomething of a paradox in it, and appearing more ftrange, he giveth the particular grounds and reafons. As I. The knowledge of this truth, that tribu- lation ivorketb patience^. We a?re, as if he had faid, well pleafcd, yea and do even glory in our prefent afflidled condition upon this ground, that we know, by this means, that patience will be wrought out. We look upon it as a thing of very high value, that the more hope of fo much gain fhould make perfons glory in fuch tribula- tions, which feemingly call for other afFedions. Tribulation is not a pleafant thing to be gloried in of it felf •, why then, or upon what account is it to be gloried in ? Why, upon this account, as that out of it the gain of patience fliall accrue, and refult to u5. By this we fhall have our fpirits compofed to a peaceful acquiefcence in the divine « Ver. 3. '"Ver 5. ( 297 ) divine will, and the way wardnefs oF our own S e r m, wills ihall be fubdued and brought down. There XVI. is a future heaven to be injoyed, a glorious heaven ; and we rejoice in the hope of the glory of that ftate : yea, and there is a prefent heaven too in- volved, and wrapt up in patience. When once the heart comes to be refigned, and reft quietly and peacefully in the divine will, this is a prefent heaven ; and bears a great refemblance to that which is future, and expeded. 2. The Apoftle adds, that of this patience there will be a further gain, to wit, of eicpC' rience''. As patience comes to be more and more exercifed, experience will grow. And, 3. Of that experience fhall fpring hope ^, that fTiall reach and touch the other heaven ; bope^ h, he had faid before, of the glory of God s : even fuch hope as will not make afhamed ; and that for this reafon, hecaufe (faith he) the love of Qo\> isfhed abroad in our hearts by the Holy Ghoft which is given unto us *". "While we find, by the Holy Ghoft that is given to us, an efFufion of the di~ vine love into our fouls ; while we find this love filed abroad in our hearts, and then teftifying it felf, as if there was an immediate afiurance of heaven ; this puts us out of all doubt, that God will never let our hope be difappointed, nor end in fhame. This is the order and contexture of the pre- ceding difcourfes. And as to this pafTage tha: we have chofen to infift upon, we need not go about « Ver. 4. ^ V^cr, 4. * Vcr. 2. * Vrr. 5, ' ( 298 ) VOL about to vary the words, which you fee are fliort II. and plain; Hope maketh not ajhamed: only it is needful to inquire, I. Of what this is fpoken. And then con- fider, II. This particular property of it. I. Let us inquire of what this is fpoken, or what it is that doth not make alhamed. It is here indefinitely faid to be hope. But though it is fo generally exprelTed, yet, it is plain, it is not meant of all hope. The circumftances of the text are fufiicienily limiting, and teach us of what hope this is to be principally underftood. It is hope of the glory of God ; it is hope that groweth out of experience ; it is hope that is maintained by the love of God, fhed abroad in the foul, through the Holy Ghofl given to it. It is in fhort then undoubtedly the Chriftian hope that is here meant ; and whereof we find this is exprefled, that it maketh not afhamed. If you would have a more diftind account of this hope, take it thus. It is that fandlified af- fedion of a renewed foul, by which it is carried condnually to expeft what God hath promifed, concerning its own welfare and bleflednefs here, and efpecially hereafter ; notwithftanding what- ever difficulties do occur in the purfuit, and ex- pc6lation of thofe things hoped for. And if you would know what it fuperadds to common hope, or what there is in this Chriftian hope of a diflinguifliing, peculiar nature ; it fuperadds, I. Sanctity. ( 299 ) 1. Sanctity. A true Chriftlan hope, is a Serm. pure and holy hope. It ingages them, that have XVJ. it, to purify themfelves even as God is pure \ And again it fuperadds, 2. Solidity. That which a Chriflian hopes for, is fome folid fubflantial good thing. He hopes not for fhadovvs and lying vanities. They who hved in the exercife of this hope, to whom the author of the Epiftle to the Hebrews fpeaks, had before them the profpedb of a better, and induring fubftance in heaven'^ ; a fubftance that wouJd never fail their hope. There is a kind of hope that runs all in the chafe of trifles, for the mofl part. Men hope for things, which they cannot have-, and if they had, were to very little purpofe. It fuperadds, 3. Certainty. Men that hope at the com- mon rate, do but hope conjedurally ; and there- fore their hope often maketh afhamed. Even at prefent they frequently outlive their hopes, they being pitched moftly upon things that are temporary. They hope for that, which is fwept away Hke a fpider's web. It is a mofl vani/hing, uncertain hope. But if they fhould caft their eyes on futurity, that future happy flate of things beyond time, they have no real ground to en- tertain any hope of it ; or if their hope relates to prefent things, it is merely conjedural, and icU^ founded. God hath given them no ground foiv this hope. He hath not promifed them, that they fhall be rich ; live a long life, and fpend all * 1 John. III. 3. *■ Heb. x. 35. ( 300 ) VOL. all their days in profperity here. There is that II. ftrange kind of monftroufncfs in the common hope of men j that whereas a Chriflian hopes, becaufe God in his word hath promifed who cannot lye; they hope, even with reference to thefe their greateft concernments, becaufe they think he will Tye. For if they believed that he would not lye, but that all was true that he had promifed and fpoken ; they would be in defpair ^ they would, with refpedt to thefe concerns, have no hope at all, but the horror of defpair. Befides, 4. Which is another diftinguifhing circum- flance of the Chriflian's hope, every fuch perfon hath a community belonging to it. The Chriftian hope is common to them that are Chriftians, in which they all unite and meet : whereas in re- ference to the hope of other men, there is no fuch thing as a centre in which their hopes may unite and meet*, and fo they lie fcattered, according as their own inclinations, and appetites carry them. Falfity is various, and manifold ; truth can be but one. And therefore fays the Apoftle, concerning the hope of Chriftians, There is one body^ and one fpirit^ even as ye are called in one hop of your calling''. All the hearts of Chri- ftians do run into one hope ; they meet in one and the fame hope, the ground of which is that they are called to one, and the fame ftate ; and this call will warrant their hope, and juftify it. "^* \vh:^ ^ Eph. IV. 4. ( 3oO <* Why Ihoiild not I hope to reach the ftate to S e r m. *« which I am called ? and why fhould not I at- XVI. *' tend to the affairs relating to that (late? May ^*^>^*^ " not a man be warranted in things relating to *' his calling? This is my calling (faith the Chri- " ftian) and I hope for, and exped fuccefs.** He can anfwer it to all the world, be the thing* never fo great and high of which he is in expec- tation. They are very great things we hope for, but however to fuch things we are called. God hath called us to his eternal Jcingdom and glory by Chrifl Jefus'". This calling is not peculiar^ or particular to perfons feveralJy; but the fame unto all that are called, whofe hope is one. There is a community, whofe hearts as they run one way in defire, fo does their hope and expec- tation; and their faith too being one common principle among them, they muft needs have one common hope of the glory of God. Now con- cerning this hope which is proper to the Chri- ftian community it is faid, that it maketh not afliamed ; which we are now to fpeak to in the II. Place. And as to this property of the Chriftian hope, which we now proceed to con- fider, we have only two things to do ; 1. To open the import of it. And, 2. To demonftrate the truth of the alTertion ; or to fhew how necelTarily this property doth agree to the Chriftian hope, namely, that it mak- eth not alhamed. I. We ** I ThefT. II. 12. I Pet. V. 10. ( 302 ) I. We are to open the import of this pro- perty of the hope of Chriftians, which maketh not afliamed. Not making afhamed, is a nega- tive expreflion denoting, that thofe who admit or give place to this hope, and in whofe hearts it lives, and is fixed, are not liable to be made afhamed on this account. Now to make out this, there muft be a concurrence of feveral things, which we mufl underfland to be denied by this fame negation \ or that do not belong to the hope of Chriftians. As, ( I.) Shame, as it refers to foregoing hope, implies difappointment. There may be fhame upon many other accounts, but as it refers to hope it implies a difappointment. They were confounded (as the exprefTion is in Job) becaufe they had hoped-, they came thither and were afhamed ". Job is fpeaking there allufively to a troop of travellers, or merchant men, pafTing through defolate countries, and expedting relief of which they fail, and meet not with. They were afhamed becaufe of their hope ; that is, be- caufe they had hoped, and were difappointed i they met not with what they hoped for. (2.) It fuppofes hereupon difgrace and re- proach. For Ihame is properly the refentment of any thing under the notion of its being igno- minious, or that carries matter of reproach in it to us. We find therefore thefe in conjundlion fometimes in Scripture; to wit, reproach, fhame, and diihonour''. Now in this prefent cafe" ; to have ** )ob fi.io. ® Pfal LKix. 19, and .Ifcwherc. . ( 3^3 ) have hoped, fo as to llifFer difappolntment, is S e r m. an argument of weaknefs, and fo is apt to fpread a fhame over a man's face, and even to clothe him with confufion. A man reckons it a re- proachful thing to him to have betrayed his im- potence, v/ant of forefight, an aptnefs to be gul- led and impofed upon in this refped ; and very fliameful that he fliould hope with no more fccu- rity. When a perfon has caufe, and apprehends that others have alfo of cenfuring him, concern- ing the hope that he had, there it is that ftiame takes place. But this we mud underftand to be denied here. This hope, which the Apoftle fpeaks of, fhall never meet with a difappoint- ment; and confequendy no reproach, nor dif- grace, fliall attend the hoper. He fhall never have caufe to call himfeif fool, becaufe of his hope •, nor fhall any one elfe have caufe or ground to call him fo for ever. (3.) Shame doth alfo imply our own reflexion upon that reproach ; or elfe there is no aduai oc- cafion of fhame, if we do not confider in our minds, or view the reproachful thing we are to take fhame for. Therefore when the matter is fuch as only in vulgar eftimate is fhameful, but is not fo indeed; to fortify one's felf againfl fhame in that cafe, is to overlook it, or look ano- ther way. So it is faid of our Lord Jefus Chrifl, that he indured the crofs^ defpifing the Jliame *». Be- caufe it was to him no fhame, he overlooked it, and looked upon it with contempt. " This will *' be *» Hcb. XII. 2. I» ( 304 ) *' be counted a fhameful thing, but I mind it not. He looked another way, having his eye fet upon glory. If any thing be really matter of fhame, it is by refleding on it that fhame enfues. But this is denied here. In this cafe there fhall be no occafion to pore and look on, fo as that from thence matter of reproach may accrue to you that have hoped for the glory of Go d. Let not your hearts mifgive you y you fhall have no uncomfortable reflection for what you have done in this matter. As there fhall be no re- proach, fo you fhall imagine none. And (4.) Shame includes in it a heart-dejedling refentment hereupon. That is, a refentment feizes the heart upon this refledlion, and finks into the foul fo as to deprefs it, and bring it low. Shame is grief; only diflinguifhed from other grief by this particular diftindion in the object, that it is grief for a thing under the notion of its being uncomely and ignominious. But that is denied here. Hope maketh not a/hamed. YOu fhall never grieve for this hope. You fhall ne- ver fuffer heart-difpleafure on this account. Your hope fhall never leave your heart to fink, be- caufe it fails and comes to nothing. This now is the negative import of this pro- perty of the Chrillian hope -, it maketh net ajkamed^ But then there is fomewhat poficive implied un- der this too. We may fitly ur.derfland a Meicfis^ as they call the figure, in this cxprefTion •, that is, when lefs is faid than is intended or meant. Your hope, Chriii'ans, f]i/.l: not make you a- fnair.'.'d fhamed. No, It fhall make yoii exult; it itiall Se r ivr; make you triumph, and glory ; it (hall raifc, and XVI. heighten your fpirits, fo far fhall it be from oc- cafioning in you a finking or dejeflion of fouh This is very common, in Scripture, for nega- tive exprelTions to be put with an accent, to fig- nify fome very great pofitive thing. Thus it ia faid of the MelTiah, that he Jhall not break the hruifed reed^ nor quench the Jmoking flax ^ ^^ that is, he fhall cherilh and fupport it. Again, his commandments are not grievous'^. Here aifb a great deal lefs is faid, than meant; for they are glorious, confolatory, and refreihing. Herzvays are ways of pleafantnefs^ and all her paths are paths of peace ^ This then muft be underflood to be the property of the Chrifhian's hope, that it is fo far from making him afhamed, or expoA ing him to ignominy, that it enobles his fpirit; and this it does according to the nature and de* gree of the thing hoped for. It is obvious to obferve how the hopes of per* fons, by degrees, greaten their fpirits from their childhood. There is in fome an apthefsto mind greater things, and to live at a greater rate than others. And this we call generofity, it being not a Bame from the defcent, but from the tem- per of the mind. It not only fhews itfclf by men's being defcended from noble and gene- rous parents and anceftors (though there may be fomething in that too) but when fuch perfons z% are born to greater things come to iinderftand Vol. II. U th&ir » Ifai. xLiT. 3. * I John V. 3. *Prov. in. 17. ( 3°6 ) VOL. their capacity, and what they are born to, their M' hopes do ht^ighten or raife their fpirits, and lift them up above the common pitch. So that the proper fpirit of a nobleman, a prince, or a king, is greater than that of a common, and inferior man. And the reafon is, becaufe as he comes to underftand his quality, his fpirit grows with his hopes of what he fhall come to •, his very hopes greatcn his fpirit, ennoble and raife him, and make him think of Uving like one that expeds to be in fuch a flate, as that to which he is born. Therefore if a prince Ihould be reduced in his infancy to that condition as to be brought up in a beggar's Ihed, and underftand nothing of his birth; it is Jikely he would mind fuch things, as children of peafants ufe to do: but if he after- ward comes to underft:and the truth of his own original and defcent, and what he was J*eal]y bom to •, and withal what his capacity is.^ and the ground of his hope that he (hall one day inherit fuch and fuch grandeur and honours; with this hope his fpirit will fwell, and rife, and greaten. And fuch is the property of the Chriftian's hope. It not only makes him not alhamed; but it heightens, inlarges and greatens the Chri- flian's fpirit, fo as to make him afpire high, and to look for great things. Hence it is given as the defg-iption of them, to whom God will give eternal life, on that day when he Ihall give to every one according to their deeds; that they are fuch as, i^y patient continuance in well doings 2 . feek , ( 3^7 ) feek for honour^ glory^ and immortality \ ToSerm thefe he will give eternal life ; but to thofe that X^^. are contentious, againil the plain tmth of the Gofpel which fhould rule and govern them, will he give tribulation and anguifo^ indignation and wrath. The former fort, who fhall have eter- nal life for their portion, are fuch, whofe minds, hearts, and hopes are carried after great things ; who feek for honour, glory and immortality j who difdain and fcorn this earth, and all fublu- nary things, and can fay, " non eft mortale quod " opto*y I have fomething above, better than, *' and beyond all that this earth can afford." In a word, a true ChriHian is one that feeks that better, even the heavenly country \ fo as not to (loop to this world though there were never fuch opportunity for gaining it : he would not go back, though he had the opportunity of going into Egypt. And all this is by reafon of the hope of coming to a better country. The Chriftian would not go back into the world, be- ing called out of it; though he fhould have op- portunities for it as good as other men : no, be- caufe he is feeking a better country, wherefore G o D is not afhamed to be called his God. " Such are of a great, a noble, and generous " fpirit, like my children i" faith God. " Such •* are in fome meafure v/orthy of me. They '' difcover fomething of an excellent fpirit, height *^ tened proportionably to thofe great hope^ " which I have kt before them." And now, U 2 2. We * Rom. 11. 6, J, * Heb. xi. i6. ( 3o8 ) VOL. 2. W£ proceed to demonftrate this to be the II. true property of this fame fubjcdl; which will ^■^^V^^ be foon done, though we have but little time, if we do but confider thefe things about this hope. (i.) Consider the parent and author of it. It is a divine thing, it is part of the new crea- ture, it owes its rife immediately to the Holy Gholl; as the Apoflle intimates, when he fays, Noiv the God of hope fill you with all joy and peace in believing^ that ye may abound in hope^ through the power of the Holy Ghojl ". Far be it from us to think, that God fhould beget a hope in his, that fhould end in difappointment and fhame ! (2.) Consider the obje£b of this hope. Chri- (liansdo not hope for creeping Ihadows; they have no reafon to be afhamed of fuch great things, as they hope for. They hope for the glory of God, for a kingdom that fhall not be fhaken, for the unfeen things of the other world. Their hope enter eth into that within the vaily whither the forerunner is for us enter ed^ even Jefus "*. A man that hath only pitched his hopes upon mean, bafe, low things, hath caufe to be afliamed that he was fuch a fool to hope fo ; but the Chriftian*s hope will never make him afhamed. (3.) Consider the ground of their hope. They hope in Go d upon the encouragement of his truth and promife. Uphold me according to thy wordy that I may live\ and let me not be tjhamed of my hope^ faith the Pfalmifl '^. Thy word * Rom. XV. 1;. ^ Hcb vi. i5>, 20. ^ Pfal. cxix. ii'?- ( 3^9 ) word is that which I ground my hopes upon ; S i r m, fhall I be afliamed ? I hope in thee, thy truth X VL thy power, and goodnefsj let me not beafhamed. That prayer is as much as a promife, that he Ihould not' be afhamed. Prayer, by divine in- fpiration, is as good as a promife. The prayer is, LeS fjone that wait on thee be ajhamed y. The promife is exprefly, They Jhall not he aJJjamed that wait for me ^. It is true, indeed, if there were not a proportionable ground for one's hope, a man might be afhamed of his hope ♦, as well becaufe it is too big, as becaufe it is too little. But if there be a real ground for it, a word of promife from that God who cannot lye ; then there is no caufe to fufped the matter. There is no reafon why any fhould be afhamed, let his hope be never fo high, when he hopes only for what God has promifed. Now, to make fome brief ufe of what has been faid \ I. See the highly privileged flate of Chri- ftians-, though in this prefent condition of little and low injoyments, yet their cafe is fo good as that they Ihall not be afhamed. They fhall have heightened fpirits, their minds Ihall be greatened by their hopes, even while it is httle that they can injoy in one kind or another. II. Hence confider and contemplate the different ftate of other men. It is not faid, con- cerning their hope, it Ihall never make them afhamed. There is no body that warrants their U . 3 hope V Pfal. XXV. 9. * Ifai. XLix. 23. VOL. hope to them. The Chriftian's hope hath a very 11. good warrant. I warrant you for your hope, that it fhall never make youafhamed; but what have other men to warrant their hope? they have no one that undertakes to guarantee it; and therefore they are left liable to a fhameful difapr pointment, and bitter difgrace upon that account. Yea, they are not only hable thereunto, but it is a fure and certain matter that it will end fo ; for neir hope Jhall he as the giving tip the ghoft *. We commonly fay, " As long as there is life " there is hope j" but their hope comes at length to the giving up the ghoft, and then the man is gone. A wicked man's hope quite vanifhes away; it does not remain weak, and feeblcj and infirm only, but it is abfolutely gone, and become nothing at all : as we have no hope at all concerning a perfon, when he hath once given up the ghoft. Let the obj^ed of their hope be what it will, either fuch d"o hope for vain things, which are gone when they expire; or if their hope lies towards ^better things, it is a vain hope. If they hope nQt'.&^' vain things, yet they hope for thefe better" things vainly, having no ground nor reafon for their hope; and fo ftill It pcrifties, and, as the giving up the ghoft, comes to nothing. Or it makes them alhamed, and dcfpifed; finks them into horror, amaze- ment and conflernation, and fo much the more, by how n^iuch the ftronger was their hope. Such * Jcbxi. 2J. (3" ) a difappointment is a mod confounding thing -,5 e r m, when a perfon expefts it fhould go well with XVI. him, yet he per iflies, and all his hope turns on^""*'^'^ a fuddcn into horror ! III. We learn hence alfo, that, hope muft needs be a very great thing in the life of a Chri- ftian ; and a moft intimate, efiential part of his Chrillianity. It is that which holds his foul in life. This property of hope, that it maketh not ajhamed^ as was faid before, is not to be under- ftood as merely negative : it is that which efta- bhfhes the heart ; invigorates, and gives life to the foul. Indeed you would make a poor thing of Chriftianity, if you abftradl and feparate this hope from it. If in this life only (fays ^x., Paul) we have hope in Chrifly we are of all men mofi mi- ferahle ^ The moft peculiar and diftinguifhing things in the hope of a Chriftian, objedlively taken, are things beyond time. But if all we were to get by Chrift were to be compafTcd within tirtie, ^tvi we were very miferable crea- tures indeed ; we fhould make a bad bargain of it, if we had no more by Chrift, than what time can hold, and deal very poorly by our felves. A Christian lives by hope all along, from lirft to laft. He is born to hope, bcgoaen to a lively hopes is faved by it*^ ♦, as if it had been faid, he were loft if it was not for this hope. This then is the great, the momentous thing in the life of a Chriftian; for if it were not for this, U 4 we ^ I Cor. xy. 19. « I Ptt. 1 3, ^ Rom. viii. 24. ( 312 ) V O L. we fhould fink and pcrifh. So that if I am a n. Chriflian indeed, if I am a new creature, I muft live by hope all my days. And that I may fhut lip all, I fhall only leave with you a word or two of counfel, and caution. 1. Of Counfel. Labour to eflablilli in your hearts this hope, and maintain it ; and live by, and upon it. But I cannot inlarge upon this. And then, 2. By way of caution, I add ; be fure that your hope be the truly Chriflian hope only : that hope, whereunto you can intitle the Holy Gholl as the author, fo as that hereupon we may fay, we are begotten by him to that hope. And alfo fee to it, that it be jufl commenfurate with Scripture grounds. That is genuine Chriflian hope, that meafures with the Scripture, and the v/ord of promife. Remember (fays David) thy tvord unto thy fervant^ upon "uuhich thou haft caufed me to hope^. Then you will hope for nothing, but what God has promifed ; and in the way, and according to the tenor of his pro- mife. And you need to hope for no more, for he hath promifed to give grace and glory, and to withhold no good thing from them that love him ^ j and what would you have more ? What need your hope to range beyond that, or with- out the compafs of this promife ? But then it mud be according to the tenor of his promife \ for if you hope abfolutely for that which is a matter « Pr.il. CXI ^.49. ^irxxiv. II. ( 3^3 ) matter only of a limited promife, then your hope S k r jf. would be befides its ground, and fo be liable to ^VI. difappointment. And you mud know there are things which lie within the promife, that cannot be the matter of an abfolute hope; becaufe Go d's promife, concerning them, is not abfoiute. As to tempo- ral good things; outward profperity to our felves, or the Church of G o d in common ; there is no abfolute promife of thefe : therefore if we hope for them abfolutely, we deceive our felves, and it is our own fault if we be made afhamed. Who bid us hope fo? who bid us let our hopes run that way, otherwife than as G o d commands, or beyond what he has promifed ? We may hope abfolutely for things, that are of an immutable goodnefs ; but fome things are not fo, and are only to be eilimated according to their end. Sometimes they will ferve the end that God deligned them for, and fometimes not; and when they do not, they are not good, but evil. External profperity to the Church of G o d, or our felves, will not always be fcrviceable to the end, for which it is defigned by G o d ; to wit, Co make our Ipirits better, and more of the tern* per which he looks for, and approves: and he always knoweth whether it- will be beft for that end or no. Now if wc fuppofe an abfolute promife for any variable good things, which are fometimes good and fometimes not; then take the time when they art not good, and cart they (3H) they be the matter of a promife ? No fure ; the promife would, in that cafe, be turned into a threatning. This then fliews the reafon, why it is alto- gether impofllble that promifes, concerning ex- ternal good things, can ever be univerfal and ab- folute. They are not always good, but only as circumflances are. But from the nature of the thing promifed, we may be at a certainty how the promife is to be underftood ; that is, in re- ference to the divine wifdom. Such things as do appear good for us, to that unerring wifdom, in certain circumflances, ihali be bellowed upon us; and if we fo order our hopes, they will ne- ver fail us, for no good thing will God with- hold from them that love him. But when there is a doubt in the cafe, whether it be good or no, there is all the reafon in the world he Ihould de- cide the doubt, and we fhould yield a matter of dubious confequence to him. But if our hearts be fo fet upon any temporary good thing, as that fuch favour more with us, than thofe things which run into an eternal flate ; this we ought to guard ourfelves againll. As fuppofe it fhould be more confolatory to me, to be affured of pre/ fent deliverance or profperity, than to be told of being at the refurredion brought within the compafs of his fheep, whatever troubles I meet with here: this is certainly a great diflemper of foul, that I cannot tade the befl, the fweetefl, the moll fadsfying, and fullefl good, more than prefent ( 315 V prcfent eafe; but that any thing of earth would S e r m. be more tafteful, and grateful. And this, I fay, XVI. we lliould always take heed of j that we do not indulge our felves in any thing, which is in it felf of fo very dangerous, and dreadful a cgn^ fequence. S E R M, SERMON XVII. Preached at Haberdafher's Hall, May 2y 1678. I T H E ss. V. 6. the former part. , Therefore let not us Jlcep as do others-''^ I CAN fpend no time in giving you a view of the context, whicli is very fui table to the words now read. They are a caution againft fecurity, and contain in them thefe two things. To wit, in the firft place, a monitory prohibir tion of it •, Let us not Jleep, And, fecondly, a I'pecification of the prohibited evil ^ as do others : which words plainly intimate that others fleeping is no warrant to us to do fo. Common example indeed is apt to have that pernicious influence^ but we are taught that it cannot juftify us in fleep- ing, that others fo generally, and as it were in* duftrioufly, compofe themfelves to it. More- over, thefe words fignify, that others fleeping ought the more effcdlually to warn us not to do fo. Examples that carry much of terror in them ought to ftrike our hearts with dread, and to poficfs us with a cautious prudent fear, left we fall into the fame dangerous and defperate ftate. It IS as if he had faid i ** Come, let me flie\v *' you ( 317 ) " you a fearful fight. Take a view of the world, S £ r m.' *' caft your eyes round about on every fide; be- XVII. " hold the generality of men all afleep, afleep " under wrath, carelefs and at eafe, fecurely flum- *' bering while their judgement lingereth not, and *' while their deftrudion doth not flumber: be •* warned by fo dreadful an example not to do» •' as they do." The words do not need much of literal ex* plication. Sleep is wont to be varioufly taken. You know what it means in the proper fenfe. In the borrow'd fenfe it fometimes fignifies, natu- ral death ; fometimes a quiet compofure, and reft: of the fpirit : / will both lay me down in peace^ and Jleep\ for the Lord only maketh me ' dwell in fafety ^ Again, that is, in a moral fenfe, it fignifies the ftate of fin: Awake thou that Jleepeft^ and arife from the dead', and Chrifl fh all give thee light ^. It denotes efpecially the fecurity of fuch a ftate, with reference to the wrath and judge- ment of God, whether temporal or eternal; which fleep is always finful, and in fome cafes penal too in fome degree : for we read of a pour- ing forth a fpirit of flumber, and a deep fleep ^ But we muft know that the word * here ufed in the text, fignifies a deeper or a more intenfe fleep. It is the word that is ufed by the Septuagint to fignify the fleep of death. Many thatjleep in the duft of the earth fhall awake ^. And they ufe the fame * Pial. IV- S. cxxviT. 2. ^ Ephef v. 14. * Ifai. XXIX. 10. Koto. XI. 8. * KaOf.X'/ACy. * Dan. XII. 2. (3x3) VOL. fame word to cxprefs that faft fleep of the Pro- ^^' phet Jonas, out of which all the ftorms and pe- rils of the fea were not fufficient to awaken him; As for the words us, and other s\ the former plainly means true finccre Chriftians, and the latter the reft of the world : the refufe, as the word * emphatically fignifies j or the reprobate^ and worft of men. Two things offer thcmfelves to us from the words. Th a t thefe others^ the refufe who are the moft of men do fleep. And That God's own people by no means ought to do fo. I fhall Ipeak to thefe two things \ And, I. Shew you, that thefe others^ here referred to, by the Apoftle, do fleep. And, II. Upon what accounts it fo very ill becomes the people of G o d to do fo too. And then I ihall make the ufe of both together. I. I AM to fliew that the others^ whom the text means do fleep. And herein I muft pre- mife to you, before we come to evince this point, that by fleeping is not merely meant, that they do actually for the prefent fleep only; as if the Apoflle fuppofed them to be but in fome pre- fent temporary flumber: but we are to under- ftand him as fpeaking of them as habitual fleepers ; or that they are under fuch a fort of fleeping dif- eafe. ( 319 ) cafe, as is refembled by a lethargy j or a caros, S e r m. which is reckoned a more intenfc degree of that XVII, difeafe ^, a veternum, or dead deep. How phy- ficians diftinguifli thele things, or criticks, I need not flay to tell you. But the thing that is plainly meant hereby is to reprefent this as the common date of the world, that it is an habi- tual droufmefs, fuch as that kind of difeafe ferves to refemble. Now that this is the common ftate of mod of the world, we may evince to you by fuch things, as are ufually incident to fleep •, or arc fymptoms of a fleepy, fluggifh difpofition. As, 1. Forget FULNESS, which has moft pro- per reference to things paft. Sleepy perfons are very oblivious. So is the common cafe of the world. Men are forgetful of things they are moft concerned to remember, and moil forget- ful of them. They have generally forgot that they are creatures; have forgot that with the reit of men they are lapfed, and revolted from their Creator, and become finners; forgot that they fprung from an apoftate race, and that they were children of wrath, one as well as another. Thus their ftrange forgetfulnefs of things, which one would think fhould continually urge them, fhewjs that they are continually afleep. 2. Insensibleness, or ftupidity, which hath reference to what is prefent. Perfons that are in a more intenfe and deep fleep, you cannoT make them feel without difficulty. Such as are in a caros, prick them and they do not fed. Sleep ( 320 ) VOL. Sleep is a binding of the fenfes, and fuch a deep II- fleep ftrongly binds them. So the common cafe 'is with the world. It is a wonder of divine power if at any time their hearts are made to feel ; and a thing to be recorded Cas you find it is in the Adls of the Apodles ') if any are ever pricked in their heart, though never fo pungent things are fpoken to them. 3. Security; or unapprehenfivcnefs of any future threatening danger. Why, fo you know the cafe is with perfons afleep. Let the danger be never fo near, as well as dreadful ; if the houfe be on fire, if the murderer be by the bed-fide, if the fword be at the breaft, the knife at the throat, yet they are void of all fear. And do not we know this to be the common cafe with the world ? Deflrudlion from the Almighty is no terror to them. They rufh with all violence upon every danger, as an horfe into the battle : or are like perfons in their nodurnals ; who, if not hindered, would come upon rocks, preci- pices, ©r rivers, or fall into dangers that would certainly deftroy them. Another thing incident to fleep is, 4. Misapprehension of all things paft, prefent, or to come. For you know in fleep perfons ufe to dream, and then how fl:rangely do they mifapprehend things? their heads are full of falfe images, or falfe conceptions of thofe things which are true. The cafe is fo with the world too in their fleep. Tlicy can tell how to dif- ChjT P I I ( 321 ) imagine all the greatcfl realities, and turn them Ser \f, into fhadows. God and ChnH:, heaven and XVII. helJ, and the eternal judgemenr, which mud de- termine them to the one or the other of thefo are all fancies with them. But the pomp and grandeur of this world, which is called fancy ^> the bufmefs and turmoijs of it, which are all walking in a vain fhew j outward profperity, which is but as a dream v/hen one awakes : thefe things are great realities, and with them thefe are the main things, and the mod important. Riches and poverty, profpcrity and adverfity, which will be all thought fancies in a little while, are great things with thefe men ; fo aptly do they mifapprehend in their dream^s ! 5. There is alfo (which is near a-kin to the lafl) a great unaptnefs to refied upon any thing as abfurd, though never fo truly fo, which occurs to them in this dreaming fleepy flate. Ic is fo with perfons, you know, in dreams. Let things occur to them never fo abfurd, they never take notice of the abfurdity. Let them dream themfelves to be in never fuch odd antick pof- tures, all is well ; they find no fault with any thing they do, or is done to them, while they are in their (lumbers. And fo is the cafe with the world ioo. The moil abfurd things imagi- nable, are no abfurd ities to them. To live ia this world of God's making, while he feeds them with breath from moment to moment, ye: as Vol. II. X without * Agrippa and Bcrcuicc cams f/.zrsi ttcAX?,- ?)tf«VT«(ri«?, A^sxxv. 23. ( 322 ) V O L. without Go d in the world ; to be concerned a II. great deal more to pleafe themfelves than^ him, as if his favour was of no importance, and fig- nified nothing j to iludy more the fatisfadion of their flefh, than the faving of their fouls ; bufying themfelves all their days about mere trifles: thefe, I fay, the moft abfurd things that ever could enter into any human imagination fo much as to think of, are yet no abfurdities to them. They find no fault with this ; think all is well, though this be their continued courfe, which plainly ihcws they are afleep. Thofe things, for which perfons when awake are ready to tear their flefh, and do abhor and loath themfelves for, they in- dulge themfelves in even for a life's time, making no difpleafing refle6lions upon them all their days ; never at leafl: till they awake, which ihews what their ftate was before. 6. I T is efpecially incident to a deeper fleep to be awakened with very great difliculty. The difliculty of bringing them to a right mind, to the exercife of their underfl:anding, and to apply themfelves to do according as a redlified under- Handing W9uld didate, fhews them to be very much under the power of fleep, flnce there is fo much ado- to awaken them. And yet nothing will ferve fome, who are called upon by the word of G o D from heaven, even all their time, and yet never awake ^ rouzed by ftrange thun- . ders of providence, many times, yet awake not. C 323 ) 7. Slothfulness is manifeftly afcribed Sjlrm, to fuch a fleepy diflemper, or a JifllefTnefs to ^yU- bufinefs. So it is with the world too. That which is the proper bufinefs of men, in this world, they will not be got to it ; they are alto- gether indifpofed thereunto. You know how Solomon reprefents the fluggard, whofe hands refufe to labour and indulges himfclf in deep and flumbers^. Again, 8. They are apt to fhew great difpleafure, and forwardnefs towards thofe, who attempt to awaken them. So it is with very droufy perfons, who foon grow peevifh and angry if you offer to awaken them. 'They are ready to quarrel even with the very light it felf, if it fliine in their faces. Thus it is with the fleepy world too. This very light itfelf is as the fliadow of death, and what- foever it is that tends to awaken them. 9. A N D laftly. There is a conftant pronenefs to fall afleep again, if at any time they are (lartled a little. Thus it is with the world. You may have here and there a perfon who is rouzed to be- flir themfelves a little, but prefently they drop a- fleep again. They can hold their eyes open but a little while. And thus I have fhewn what is the common flate of the world, tht^e of bers-, they are generally afleep. I now come to fliew II. T HAT it ill becomes thofe who are G o d's own children, that is, true fincere Chriftians, to fleep as do others ; namely the refufe of the world. This will appear upon a threefold account : it X 2 holds S Proy. VI. 5), 10, xxi. 25. xxiv ;o — 94. ( 324 ) V O L. holds no agreement, either with their principles, II. or with their (late, or with their defign and end. I. It is very unfuitable to their prinicples that they fliould deep as do others; to the conflituenc principles of the new creature. As for inftance (i.) Light is a main ingredient principle in that holy frame of the new creation. New crea- tures are all the children of God, as God is the Father of lights. They are born light, of light. It is true, light fignifies holinefs; not di- redlly and formally, but confequentially, as being potently influential and efficacious. It derives, or makes an impreflion upon the heart, which is correfpondent, and agreeable to it felf. The Apoftle tells thefe Theflalonians, that they ^r^ the children of the light and of the day ^. It is day with them. It is not only day round about them' (fo it is wherever the Gofpel is afforded to men) but God hath made it day within ; or, as the Apoftle expreffcs it, hathfhined in our hearts'^, A day-ftar is rifen there ; and to lie fleeping under the light of fuch a day, is a very unfuitable thing. They have light whereby to difcem, both the myfterics of grace, and the methods of providence; and very unfuitable it is in both refpe^ts that they fhould deep. They have light to difccrn the myf- teries of grace-, thofe ftrange and wonderful things unfolded in the Gofpel of our Lord Jefus Chriil, which fliouId always hold the foul in an admiring poflure, for it is a marvellous light they are brought into^, or 2^n amazing light iLii\\Q word fignilies. •» I Thcrr V. 5. * 2. Cor IV. 6. *"• i Per. 11.9, ( 325 ) Signifies f. And they have light more than other S ekm. men to difcern the methods of divine providence. XVII. Tbe Lord's voice crieth to the city^ and the man of wifdom Jhall fee thy ?tame ^ . There i s that wi fd o m which isof heavenly defcent, wifdom from above, by which they know what is the nature of G o d, and what are the ways of G o d, which are highly conformable to his nature, in his government of the world. It is not Ukely thefc ihould be afleep, when comparing things together ; efpecially when they cxpe6t God will be doing fome ftrange matter in the earth : though, at fome times, the appearances thereof are greater than at others, and things feem near even at the door. If they be fo, they who have not internal light cannot apprehend it; but thofe who have inlightcned eyes may, ef- pecially at fome times, fee that the providence of Go D is bringing it to pafs. It is unreafonable then fuch fhould be afleep, who are not in darknefs, left the day fhould overtake them as a thief; as the expreflion is in the fifth chapter of this Epiftle and the fourth verfe. And again, (2.) It is unfuitable to the principle of lifeand power in the new creature. They are made to live by the mod agile and noble kind of life that is ;n the world, and to which (lecpinels is moft difagreeable. They are made to give thcmfelves unto G o D; as thofe that are alive unto him, and gotten out of death, wherein they were fleeping before. They arc to reckon themfelves indeed dead to fm^ hut alive to God through Jefus Chrift X 3 our "j" ^{Kvuxrcv (pwf. * Micah vi, 51. (326) VOL. cur Lord"", I might alfo mention thofe three II. eminent principles of faith, love and hope, all ^^^V^' direclcd to action; but the time will not permit. 2. For fmccre Chri-ftians to flcep as do others is very unfiiitable to their ftate. As in the ninth verfe of this chapter the Apoftle obferves, that God bath 7iot appointed us to wrath^ hut to obtain Salvation by our Lord Jefus Chrift, By which he intimates, that the refufe part of the world have the tokens on them of perfons appointed unto wrath; while thofc, who are true and fincere, are appointed to obtain Salvation. And, 3. It is imfuitable to their defigns and emds. They who have fo great things to do, as to ferve and glorify God all their time in this world, and to hwt their own immortal fouls, and to gain an immortal ftate of life and glory ; methinks fhould have no time to fleep. It would be altogether imfuitable to their bufinefs to allow themfelves fo to do. But I cannot infift farther here, and fliall pafs on to the ufe of this fubje6t. And fun- dry things thefe truths taken together would yield us by way of inference, for our improvement. As I. T H A T Go d's own people, and the men of this world, are two diftind: forts of people. They are alii., atque alii. L'.t not us Jleep^ as do ethers. It would be a very ufeful confideration to us mariV times to think feriouQy of this matter, that there are two forts of people in the world ; and then to think ferioudy alfo to which I mud annu- nicr^tcmy k!l, or to which fort I bejong. IJ. I 1 1. ( 327 ) II. THEpeopleof God are a fdeA and zSerm, faved people, the reft area refufe people. This XVII. is plainly too held forth to us. ^hriftians are a faithful, chofen generation, and poflTeflion ; the others are not fo, but are of a vile and abje6t fort. All indeed were naturally alike ; but they who are taken out and fcleded, are made a very pecu- liar fort of people, in their habitual frame, and in refpedl of the permanent fixed excellencies that are in them, above and beyond what are to be found in other men. III. The people of God are not to imitate the reft of the world. Le( not us Jleep as do others. They are a peculiar and a different people from thefe others^ and therefore muft do other kind of things. What do ye more than others^ f faid our Lord to his difciples, upon a fuppofition, that they Ihould only do fo and fo; or content themfelves v/ith going no further than the Scribes and Pharifees: but this abfurdity is implied at the bottom, that for them to do no more than others were a moft intolerable thing. Our Saviour there reafons ex ahfurdo^ and fuppofes it very ab- furd that his difciples lliould do no more than o- thers. They are not to be conformed to this world •, not to run with others into the fame excefs of riot, though they fpeak neverfo ill of them for their fingularity°. We may further learn, IV. T H A T it is not enough for the people of G o D to abftain from the pofitive evils of thcf^ othersybut thej' muft beware alfo of their negledls. X 4 Many * Math. V. 47. •" i.P^t.^ IV. 4. ( 323 ) V O L. Many think that they do fairly well, that they are not n. guilty of thofe grofs commiflions that many other men are ; but do not tax themfeJves for being guilty of their negle6ls, careleflhefs, fleepinefs, floth and fccuiity. But alas ! w^ ace not to fleep with others, to be orpifllve with them of what is incumbent upon us to do. Well, that I may haften to a clofe, this truth ought to be awakening to us all, and Ihould put ijs upon rouzing our felves. What! is the world aileep about us ? and do we pro- fefs to be of another fort from them, and yet fleep with them? Surely it highly becomes us to beftir our felves, and to fliake off this drowfy temper. If I had time I would fhew in fome particulars, how pernicious and mifchievous a drowfy lluggifli temper of fpirit is to a Chri- ftian. While he fleeps corruption grows. / ivefjl hy (fays Solomon) the field of the JluggarL, end hy the vineyard of the man void of under - flanding (the fleepy perfon is a fool and a witlefs pcrfon) and it zvas ail grown over with thorns'^. Temptation prevails; J^Fatch and pray therefore, that ye enter not into temptation '^. Where there is no watching, but continual fleeping, tempta- tion carrieth all before it. Grace languifhcth, and cannot but do fo hereupon. Comforts fail, we cannot fo mach as tafte them; much lefs can we fetch them from the pjoper objeds which would afford them. While wc Heep providences are unobfcrvcci, A gicat deal of inftruiflion is* t Piov. ?:viv. 90. ^ Math. XXVI. 41. ( 329 ) |s to be got out of them, and much duty lies S k r m* upon us in reference to them. But while we XVII. deep, we take no notice of whatever God does ^"^"^^ in the world. The breathings of the Spirit alfo are negleded; for they do not always quite awaken, though they do in a degree. It looks to be complied, and comported v/ith by our ftir* ring up our felves to meet with it. The divine prefence is hereupon withdrawn ! Chrift is gone! How many good times arc lofl when our doors ^re knocked at, and we afleep ! Is it not often fo ? Duties {land for little! all moft flumberingly performed ! in a flight, liftlefs, heartlefs manner ; as we do every thing, when we are between fleep- ing and waking. Either there is no calling upon God, or it is to no purpofe. It is a dreadful thing to fleep upon the knee. There muft be a flirring up of Cur felves to take hold upon God, and a watching unto prayer. With what wakeful, lively fpirits fhould we attend at the Lord's ^able [ but if we indulge our felves in this fleepy diftemper, fo it will be even there too. Our eternal ftates are hazarded ! Are we fure we have done all that is requifite, in order to the fecuring of them? If we had done ever fo much, we fliould be the lefs for fleeping. While the bride- groom tarried, all flumbered and flept ; the wife as well as the foolilh virgins ; but the wife had their oil, and their lamps ready trimmed ; but $he fooliih had not. He comes, and then the door w^s (hut, and they were fhut out. They were not ( 230 ) not raxdy, they had fiept away their time^ Wc mr:kt our feives by this means liable to the fur' prifai of judgerrxnt^. And i5 mn that tcrr:L>le to our thoughts, to think of being caught afleep^ when God comes to plead fhould we fo concern our fclves? why Ihouid XVIL " not we red in peace and quietnefs ? We have " apprehended danger a great many times before " to be very near us, but God has kept it ofF. '' He is able to keep us ilill.** And this I am mod troubled at of all, that this fliould be ufed as a kind ofreh'gious pretence for fecurity, "God " is able to keep off any threatening danger/* The do6lrine is true, butgrofsly mifapplied^ Did never any dorm befall the Church of Go d yet ? and what ! was not G o d as able to have kept it off then? We fiiould confider with our felves. Is it, according to the afpedls of provi- dence, and God's ordinary methods before, likely that it fhould be kept off? How can wc but think there is a day coming of God's reckoning with a people of fuch provocations a^ wc are? What! are we more innocent than our neighbours, weltring in blood, and in great defc- lation, round about us ? Nor do I think our dan- ger is fo much from incenfed enemies abroad (for we hear of wars, and rumours of wars among our neighbours) as from the fecurity of our own hearts. We have not fo much reafon to fear their arms, as we have a flumbering fpirit'in our own bofoms. B u T if thefe threatened evils be yet kept off, what are we the worfe for being prepared ? We lofe no labour. It is worth our labour to be pre- pared to live or die, for good days and bad. We have been only doing, what is our duty at all times. ( 334 ) VOL. times. We ihould be always watching*, for we II- know not when our Lord will come, and call us. Therefore we have no reafonable pretence why we Ihould indulge our felves to floth, and fay; « Yet a little more deep, and yet a little more.** No, no-, there has been a great deal too much already. S E R,M. ( 335 ) SERMON XVm*. Preached at HaberdafLer's Flail, September 2, 1678. D A N I E L IX. 25. latter part •-~T/j^ Jlreet Jhall be built agaifj, and fbf wally even in troublous times. TFIAT wc may the better dlfcern the reference of thefe words, we fhall give you a very general and brief account of the contents of the chapter, which confifls more efpecialJy of two parts ; a prayer, and an an- fwer thereunto. We have firfl the prayer, made by Daniel on the behalf of ruined Jerufalem, and captive Ju- dah. The occafion of which we have an ac- count of, premifed in the firft and fecond verfes of the chapter; to wit, that at fuch a time as is there mentioned Daniel did underftand by the books (that is, no doubt, by confulting the writings * It plainly appears, that this Sermon was preached on occafion of tlic fire of the ciry of London, (which began Seprember 2, 1665) and its rellonition again lo irs former (plendor, in a few years time. In order to illuftrate fome parts of this difcourfe, Ibme account will be ^iven of this afE;iir, towards the conclu/ion of ir, in a marginal note. ( 336 ) VOL. writings of Jeremiah) how long the defolation^ !!• of Jerufalcm were to continue, and that God / meant to accomplifh feventy years in thofe defo- lations. Hereupon he knew that the time was near expiring. There was a way opened very far, for the reftitution and deh'verance of this people. The reign of Nebuchadnezzar was fi- iiifhed s and thofe of Evil-merodach, and Bel- fhazzar paft -, Cyrus had fucceeded ; and having taken Babylon, transferred the monarchy (which had continued for many years among the AfTy- rians*) unto the Medes and Perfians. This Cyrus is called the fervant, or the anointed of the Lord ", by whom he meant to make way for the deliverance and reftitution of his people > and by that Darius alfo, who is mentioned in the beginning of this chapter, and who, as fome conceive, was at this time a Viceroy under Cyrus -f . Hereupon he applies himfelf to fcrious fecking of God's face -, and makes that prayer, which • I luppofe the Aurhor means tlie Babylonians. For the A fly rian Monarchy wasdiflblved,on the death of Sardanapa- lus, after irhad ftood above igcoYearSjbyArbaccsand Belclis. The latter of whom, who is alfo called Nabonaflar, founded the Babylonifh Empire, which continued only 210 Years; that is, to the time of Cyrus's taking the Capital, who laid the foundation of the Perfian Monarchy. • Ifal XLV. I. •j- The opinion of thofe, whom the Author alludes to, fccms to be wrong. Darius, the Mede, was Uncle to Cyrus, and without doubt is tiic fame with Cyaxares in Xenophon i who both ingaged, according to that Author, in the war againll the Babylonians. But Cyrus, who was general of the Perfian army, commanded at the fiege of liabylon; and took that city by a remarkable ilrat.igcni, of which Dean Pridcaux jjivcs au account, both from Hci odoius, and the eighth ( 337 ) which you find continued unto the twentieth vS e r ivr. verle of the chapter. From thence, unto the XVIII. €nd of it, is. The anfwer to this prayer by the Angel Ga* briel, fent while Daniel was yet a praying. In which he acquaints the Prophet with the meafure and compafs of that time, wherein the great things were to be done \ which he now not only immediately prayed for, but which he furtiier had a commiflion to acquaint him with •, name- ly, that feventy weeks were determined for the bringing thefe things to pafs (manifeilly weeks of years, as is the Scripture way of computation fometimes) all which amount to four hundred and ninety years. Within the firfl feven of thole weeks, that is, forty-nine years, the Angel gives him to underftand, that Jerufalem ihould be re- built : namely, the flreet, that is, all the inward part, or the houfes of the city; and the wall that fhould encompafs it about. That after the expiration of fixty-two weeks, added to thofe feven, the Meffiah fhould come f ; and that in the lafl week, even in the middle of it, he fliould Vol. II. Y be eighth book of the Cyropjedia of Xcnophon. The Ciry being taken, tlie whole Babyloni;in Empire fell inro the hands of Cyrus ; who, as long as his Uncle Darius, oiherwilc Cyax- ares, lived, allowed him a joint title with himlclf in the Empire j and out of deference to him, made him not merely a Viceroy, but yielded him the firft place of honour in it. Nine ychrs are generally allotted by chronologers ro the reign of Cyrus ; the two firfl: of which he reigned in con- junction with his uncle, and the feven following (Darius being dead) he reigned as the fovereign, and luprerne head of the whole Empire. f The Author undoubtedly means, in his piblick charaiJcr. ( 338 ) V O L. be cut off. A prophecy to which afterwards the II. event did fo very punctually corf-efpond, that a very noted Philofopher fpeaking of it was wont to fay J that furely that prophecy (as it was called) mud have been written after the things were done. But the words that we are to confider con- cern what was done within the firfl: feven weeks, or forty-nine Years •, for at the beginning of that time did the command go forth for the rebuild- ino- of the temple and Jerufalem, as it was faid it foon fhould. But the work was very foon after intermitted, as is reckoned for about three years; and then difpatched in the forty-fix years that followed. Unto which the Jews have reference, more particularly fpeaking of the temple. Forty and fix years v:as this temple in buildings and wilt thou rear it up in three days P ^ As it was not a total deftrudion which it fuffcred afterwards ; fo it was not a rebuilding from the ground, but a reftoration, which it had by Herod. This is that which is, in fhort, foretold to Daniel here, in reference to Jerufalem : that the' it would be a troublous time, in which fuch a work fiiould be attempted and carried on ; yet the work Ihould be carried on, and compleated notwithflandlng. And therefore what the words do more obviouily prefent us with and offer to our obfervation, is ; That God takes care for the rebuilding of his Jerufalem, fo as to fcffedl it notwithflandlng tlic troubles of the times. But •* John u. 20. (339 ) But that we may confidcr this matter with Sj rat, the more life and profit to ourfelves, it is requi- XVIII. fite that we underftand, that Jerufalem was capa- ble of being confidered under a twofold notion ; either as fpiritual, or as civil. In the former fenfe, by the name of Jerufalem is ufually in Scripture fignified the Church of God y and we are not to think that this fenfe was unintended in this colloquy, as I may call it, or interlocution about Jerufalem between Daniel, and the great God by his Angel. Neither had Daniel a refe- rence to it in his prayer, nor God in his anfwer by the Angel, only confidered upon a civil ac- count ; that is, as it had been a great, and art opulent, and a famous city, of much account in the world. It was not, I fay, upon this civil confideration, merely, that either Daniel was {6 concerned ; or that the great God did feem fo diredlly, and with fo fpecial a care and provi- dence, to concern himfelf about it : but as it was the feat of the divine prefence, and worlhip; and had been the throne of his glory, though he had fuffered it to be difgraced to a very great degree. And therefore both Daniel in his prayer, and the Angel in his anfwer, fpeak of it under the name of the holy City, as you may fee ia the fixteenth, nineteenth, and twenty-fourth verfes of this chapter ; in which they do, as it were, mutually and certatim intereft one another. And fo the thing we have to obferve and confider is this i y'2, That ( 340 ) Y O L. That the great God doth mercifully provide II. and take care, that the building of his Church fhould go on, even in troublous times. It will be worth our while to confider this point a litde. The people of God are by the Apoftle Paul called his building. Te are Goo'i bupandry, ye are his building ^ The converfion of Souls is the building of the Church. The growth and improvement of the converted, is the building up or edification of pardcular fouls. Such building work as this the BlefTed God takes care fliould go on ; fhould not be laid afide alto- o-ether, even in times of difficulty and trouble, but fhould go on notwithflanding. For the power is greater by which God doth manage fuch work, than that by which he can be refifled in it ; and the mercy is greater with which he is intent upon it, than to be diverted from it. If he have fuch work to do, who fhall let it ? If he will work, who fhall hinder him ? And if his nierciful inclination hath once made him intent upon it, he will never fuffer any thing to divert it. His power, I fay, is too great to be refifled ; and fo is his goodnefs, to be diverted from fuch a work. Yea, and he not only takes care that it fhould be carried on, notwithflanding the trou- bles of the times ; but alfo that it fhall be car- ried on in fome meafure by them, or that they fliall be in fome fort fubfervient thereunto. For he fo orders it, as that even by the troubles of the times. 5 1 Cor. lilt*?; I. IIis ( 341 ) 1. His under-agents, his inftruments or build- S e r u, ers whom he employs, have their diligence fo XVIII. much the more quickened. Thofe that were employed in the building of Jerulalem, appeared fo much the more eager and intent upon the work ; by how much the more Tobias, San ball at, and fome others, did bend and fet thcmfelves againfl them in it. Yea, and 2. By the means of fuch troubles too are par- ticular fouls, many times, ftirred up, and made more ferious arrd impreflible ; more apt to prize, and more ready to improve all good feafons, which tend to fpiritual edification, as they do oc- cur. When the word of the Lord is more pre- cious, when it is enjoyed upon very uncertain terms, it ought to be always fo ; and fometimes it is fo, by God's gracious difpofition. Then it is ufually moil favoury I then it is moft operative, ^nd doth moil good ! And fo this work of build- ing the Church of God is carried on, not only notwithilanding, but even in fome meafure by the troubles of the times. Some brief ufe wc ftall make of this, and fo pafs on, I. We fhould learn from it not to account and reckon, that in times of trouble and difficulty there is nothing to be done, but to fit ilill ; no farther endeavours to be ufed, for the carrying on of God's fpiritual building. Far be it from us to think fo 1 For our own parts we have reafon thankfully to acknowledge, that it is fomewhat ( 342 ) VO L. a quiet time with us hitherto *, but it is a troii- II. blous time in the world round about us : and too V^V^^ prone we are to ftand at a gaze, as amazed per- ions, wiilly looking round about us 5 and having our eyes in the ends of the earth (as Solomon fays concerning the fool) and in the mean time to negiedl our own proper work. We mind what others are doing, in their bufy hurries up and down in the world •, and do but little confi- der what we fhould be doing. Our own work lies flill too much negledled, as if we had no fuch thing to do as the building up ourfelves in our moil holy faith ; as if we had finifhed our work, and had nothing more remaining, nothing left us to do. And, II. We fhould take heed too of miflakingour work in a time, when there is fo much of hurry and confufion in the world ; and when things are fo blundered, that it is not very eafy to dif- cern what is to be done, and what not j or what way is to be taken, and what not. There are many who are fo very intent upon this or that little mean defign, in reference to this building, that it very much difturbs thofe, who are ferious !ind in good earnefb in reference to the main of the work itfeif. And there are thofe, who think there can be no fuch building at all, unlefs it be all according to their ov/n model ; and that the building of Jerufalem is nothing cKe^ but the building up of their own parry ; that they are all the Church, and that none have a fhare and part in it, but themfclvcs. But the main things, wj)igll ( 343 ) which belong to the conflitution of the Church Se r m. of God, mufh be in our eye, while we are pro- XVIII. moting the building thereof according to our capacities, and in our feveral flations -, and what- ever tends to promote real, and fubftantial truth and holinefs, is what we fhould be mod intent upon in this work. But then again, Jerusalem was to be confidered too under a civil notion 5 as it was a great and a famous city, very much favoured by providence, and which flourifhed under the benign influence of it, thro* a long tra6t of time. And fo we may by ana- logy enlarge our obfervation ; and render the truth we obferve applicable unto other cities and places, which arc confiderable, in fome refpeds in the fame eircumftances, with Jerufalem. And the thing we have to obferve, is. That a city, or place, being ruined by its own wickednefs, when it is reflored, the reftitu- tion of it is owing to the fixed purpofe, and adtive providence of God, who brings it about notwithftanding whatfoever difficulties. All this we have exemplified in Jerufalem, and it is applicable to other places. Jerufalem, you know, was reduced from the height of its profperity and flourifliing Hate, into a miferabJe ruin ; and it continued in that defolate ilate ac- cording to the meafure of time which God had appointed it. It was at length reflored, repaired, rebuilt, and in a very troublous time. If you read over the books of Ezra and Nehemiah, Y 4 which ( 344 ) which give us the hiftory of that affair, which the prophecy in our text refers to, you v/ijl find it was a very troublous time ; and that the trou- bles of the time were direded in mod exprefs oppofition to this work, the rebuilding of Jeru- falem. There were thofe that bore ill will to that city, who fometimes mocked the builders of it, fometimes threatned them, fprnetimes ftirred up the Perfian princes againft them, tp hinder the work ; reprefenting to them that, that city was anciently a rebellious city, and hurtful to kings ^. And though by this means they fome- times prevailed to have the work intermitted^ yet by the favour of thofe very princes, fome or other of them, God orders it that it is carried on, an4 brought to a perfed ifllie at lafl. The rebuildr ing of Jerufalem is enaded by a law, and in^ forced by other additional laws. You have Cy- rus his decree s you have Darius his decree v you have Artaxerxes his decree, in the feventh year, and again in the twentieth ye^r of his reign -, if it was the fame perfon, which I difpute not. So that by decree, upon decree, is the carrying on of this work reinforced ; and all by the favour of the princes of that empire, the power whereof was endeavoured to be ingaged againft it ; and fometimes it was, in fome degree, upon the foli- citation of its enemies. And folemn acknow- ledgments hereupon are made to the great God, that he did put it into the heart of tl>e king, to ordaia ^ Ezra jv, 15^ ( 345 ) Ofdaln and decree fo and fo, in reference to S e r rt. this affair, as you find in facred hiftory. XVIIL Now confider^ and compare the words of the *— v"^ text with the event, and the matter is plain ; chat it was by hxcd purpofe, and adive provi- dence, that the affair was brought to pafs. The text fays exprefsly, that the ftreet Jhall be built figain^ and the wall even in troublous times, A^ if it was faid, let not th€ more formidable afpedls of the times difcourage you, as to the belief of this ; the thing fhall be done notwithftanding. And it was done. This alfo affords and challenges too an appli- cation ; and there are fcvemi things which by way of inference \ Such will be the powerful efficacy of this divine knowledge, that it fhall transform the world into love and. kindnefs, benignity and goodnefs ; as God himfelf is love, and the fupreme, and all- comprehending goodnefs. And we fee alfo a paflage in the prophecy of Ifaiah, which hath a more particular reference unco Chrift : Behold my fervant whom I upholdy mine ele^l in whom my foul delight eth : I have put my fpirit upon him^ he fhall bring forth judgement to the Gentiles, He fljall not cry^ 7ior lift up, ncr caufe his voice to be heard in thefireet. A bruifed reed •Hi XI. 9. fCh. II. 4. ( 366 ) reed Jhall he not hreak^ and the fmoking flax Jhalt he not quench ; he Jhall bring forth judgement unto truth (unto victory ^ it Is read in the New Tef- tament. Math. xii. 20.) He Jhall not fail^ nor he dijcouraged^ till he have Jet judgement in the earth ; and the ijles Jhall wait Jor his law ^, How far we are concerned in that, I fhall not infift to fhew j though many have made their obfervations upon that exprelTion of the ifles ■waiting for his law, and applied it to thefe iflands that lie fo near to one another, and where- in we are fo much concerned* This however was a thing to be gradually done, but withal it was to be certainly and furely done ; namely, that judgement fhould at length be fet by him in the earth. This expreflion plainly imports the univerfality of the effed, and not as if it were this or that fingle fpot, to which fuch an effeft was to be confined ; though, in flridnefs of fpeech, if it were any where known in the world, it would be known or fet in the earth. But that cannot be the defign of the expreffion as it is generally explained ; but that the earth in general is to be the fubje6l of this great effedl : and the exprefTions, though they are wont to be applied to the cafe of particular fouls, yet they have a more difflifive applicablenefs, which is not to be overlooked. A hruijed reed Jhall he not breaks and the fmoking Jl ax Jhall he not quench. A mciofis is acknowledged in thefe words : the meaning of which is, that he fhall be fo far from bruifing • CIl.XLII. 1 — 5. (367) bruifing the reed, that he Ihall ftrengthen it^SERwrJ he fhall be fo far from quenching, that he fhall/^^^- more and more inflame the fmoking flax. This, I fay, befides its being particularly applicable to the cafe of individual perlbns, muft: be under- flood alfo to have a general reference to the flate of the Chnfl:ian intereft. That though it be low and languilhing, and many times like a bruifed reed, or a little fmoking flax, where the fire is ready to expire and go out, yet it fhall not be. That bruifed reed fiiall grow fl:ronger, and that fmoking flax fhall be blown up into a flame; and fo will go further and further 00^ till the efFe6b fhall meafure with the earth, and have no other confines and limits than that j till he- • fliall CgZ judgement in the earth, and wrought that general transformation in the world, that all eyes fhall fee the falvation of God. An d when we are told in the book of Da- niel \ of the {lone cut out of the mountain with- out hands, that fhould become a mountain and fill the earth ; I think there is nothing, in any time or age hitherto pad, that can anfwer the import of fuch a faying as that is. This is a work yet to be done, and therefore yet in great part to be hoped for ; that, that fl:one Chrift, Chriflri- anity, his religion diffufed, and fpread among all nations of the eardi, by an almighty Spirit poured forth upon all, fliail be fo great a mountain, as to meafure with the world, and to fill all the earth. But I know nothing as yet done, that anfwers ^ Dan. 114). ( 368 ) VOL. fwers the import of Co great a word of propliecy, ^^' .as this is. Mo R E o V E R we are told that upon the found' ing of the fevcnth trumpet (which mod agree' hath not been founded yet) all the kingdoms of this world are to be the kingdoms of our Lord and of his Chrift '\ And this will be in anfwer to what was predi6led long before, in the fecond Pfalm. ^Jk of me and I will give thee the hea- then for thine inheritance^ and the uttermoft parts^ of the earth lor thy pffeffwn ^. So that as to the end we have a great deal of reafon to hope for it,' which I propofed to reprefent to you in the firft place. 2. We may alfo difcern an aptitude in fuch means, as we fpeak of, to ferve this end : that is, when there are favourable afpeds of provi- dence upon thofe that efpoufe the intereft of God in the world ; in oppofition to the irreligion, the anti-chriflianity, and the unrighteoufnefsy that obtain therein, and too generally take place. By the confideration of feveral things that con- cur, you may difcern an aptnefs in fuch means to ferve this end. As confider, (i.) That the minds of men do naturally fink into atheifm, or irreligion and a deep obli- vion of God, when things run on in one courfe and tenor, with a flill, uninterrupted dream. Nothing is plainer, or more obvious. Becaule, from the creation of the world to this day, the courfe of nature hath been fo conftanr, flcady, and * Rev. XI. ic. k pfyi_ ,,^ s. ( 369 ) and uniform ; therefore men have beeii ipt toS e r in* fay. Where is the promife of his coming • ? And XIX. fo when the feries of providence is generally equal to itfelf, or becaufe men have no changes^ therefore they fear not God "". (2.) God hath hi mfelf declared^ that in fuch a cafe as this he will be knownby the judgements which he executes ". And when they are judgements of fiich a kind, as to infnare men in the works of their own hands (to ufe the following words) and when men's violent doings are turned upon their own pates, the Lord is then known by the judgements which he executes. I know not the L®rd, faid Pharaoh % neither will I obey nis voice; but by judgement upon judgement, and plague upon plague, he made him know him before he had done with him. He could at length fay, 'The Lord fighteth for Ifrael, againjl the Egyp» tians p. (3.) Men are the more confirmed in their atheifm, or in undue thoughts of God (which comes upon the matter all to one) when the courfe of providence feems to favour unrighteouf- nefs ; or to run counter to a righteous caufe. Then it is that they fay, " God hath forfaken " the earth; and if there beany God at all, he ** is furely a God that taketh pleafure in wlcked- *' nefs: he liketh our violence, our injurious, and ■' wrongful dealing to mankind ; and even to ♦"^ them, who call themfcives after his name." Vol. II. A a Thus ^ a Pet. II r. 4. ^ ? al. Lv. 19. "IX i^. * £xod. V. z, ^Ch, XIV ly (370) Thus becaufe judgement, upon men's works of that kind, is not fpeedily executed^ therefore are the hearts of the fins of men fully fet in them to do evil"^. For they lay, '' Tufh! God feeth * *' not, neither is there any knowledge in the «' mod high •," as fuch men are brought in fpeak- ing in the tench, and ninety-fourth pfalms : that is, this is reprefented as the fenfe of their hearts, which to him, who reads the fenfe, immediately imprefled upon the mind, is equal to fpeaking ; for he doth not need that they fliould put it in- to words. God reads it as it heth there. But then, (4.) When the courfe and tenor of providence in thefe refpcds alter, it tends both to revive, and redify the notions of God, in the minds of men •, I mean, when it alters fo as to animadvert upon manifeft, and palpable unrighteoufnefs and iniquity in the world, and to favour a righteous caufe. T HI s, I fay, tends to revive the notions of God in the minds of men ; for every body, in his diilrefs, is apt to think of God. There are CQVtcim fefnina, certain principles of natural reli- gion in the minds of all •, which, though fome take a great deal of pains quite to eradicate, yet they can never qDite do it : nature is too hard for them : but thofc principles that they cannot ex- tlnguifli, they make a fliift to lay alleep. Lufb is too ftrong for liglu. A propenfion to, and a rcfolution of being wicked, are for the moft part vidlorious > ' tcclcf. x\, iz. ( 27^ ) Viaorious, generally governing in the minds of Se r m. men J fo as that the truths tliey hold, they hold in XfX; unrighteouJnefs\ But afflidion, and the crofs rencounters of providence, revive the fleepino- principles of religion ; which are bound up in a torpid, and fbnpifying flate. Men begin to be- think themfelves, when they find thcimfeives in perplexity and diflrefs. And when the Wifeman in Ecclefiafles ^ bids us in the day of advcriity to confider, he fpeaks according to the natural ten- dency of the thing ; becaufe there will be a greater aptitude in the minds of men to confider, when things are adverfe to them, and run quite con- trary to their inclination. And, Th e notion of a God is not only hereby re- vived, but in fome meafure redified too. They^ who before thought God did countenance their way, now find, that this was a weak infirm ar- gument, and that it proves no fuch thing. They cannot now any further fatisfy themfelves that, that 'Deity (which th<^y cannot altogether difima- gine) is favourable to unrighteoufnefs ; but that if there be a God, he is fuch a one, to whom right and wrong are not indifferent things. They begin, I fay, to apprehend fo now. An ungodly frame and difpofition of fpirit had obtained, to a very great degree, amongftjo- feph's brethren *, but when they meet with a fcries of crofs providences, thefe remind them of .their unrighteous dealing with their brother: the thoughts of v/hich had ficpt v/ith them long^ A a 2 but ^ Rom I. i^. f Ch. vii. 14. ( 372 ) VOL. but now they revive ; and they now begin to II. return to a right mind concerning that very mat^ ter. But what comes nearer our cafe is that AC lyrian tyrant f , who had been fo long the plague and peft of the world, and wrought fuch a de- flru6tion among the people of God. When pro- vidence came to animadvert upon him, and he lay under God's rebukes and frowns, he fancied himfelf a beaft ; and became like one by the power of his own imagination (as that is moft likely to be underflood) till he was capable of underflanding, that the moft high did rule in the kingdoms of men, and give and difpofe of them as he thought fit ^ And as I noted to you before, Pharaoh would not know God, neither obey his voice to let Ifrael go, after a fcries of crofs providences following one another ; till at length he faw himfelf furrounded with waters, that gave a fafe pafTage to the Ifraelites, but a continual threatning and terror to him and his army ; but when he found their chariot-wheels taken off, he cried out : " Now wc muft all fly, *' God is fighting for the Ifraelites." Then he bethought himfelf of a God, who did not like fuch a courfe as his was of opprefTion and tyranny, over a people more righteous than himfelf. Not that we are to think, that fuccefTes and favourable afpe6ts of providence are themfelves,' and confidered apart, a meafure of right and wrong, in the world. That can by no means agree with what we have fuppofed already. There ■ Nebuchadnezzar, ' Dan. iv. 34. ( 373 ) There are the greateft variations of providence S e r m. imaginable, but there cannot be variations of XIX. what is right and wrong : for what is right, al- '^""v^*' ways will be right ; and what is wrong, will al- ways be wrong. But fuppofing that a caufe be in itfelf manifeftly righteous on the one hand, and unrighteous on the other ; (which may be known by other meafures) then providence falhng in with that which in itfelf is apparendy right, re- vives and ftrengthens the apprehenfion of fach a Deity, as approves of that which is right and equal, and difapproves the contrary. And fo it tends at once, as I propofed to fhew, both to re- vive, and rectify the thoughts of God. And hereupon, (5.) The great commotions of nations, when the world hath been long before in a deep dream, and a droufy fleep, taking no notice of God that rules the world, and governs the kingdoms of men : when, I fay, there are great agitations ; collifions of interefts, and concuffions of nations ; nation dafhing againft nation ; if in this cafe aa apparently righteous caufe receives countenance, and is under favourable afpeccs from heaven, God comes to be a great deal more thought of in the world than he was. He is then alfo thought to be fuch, as indeed he is •, a Goo who takes not pleafure in wickednefs, nor approves of unjuft, or unrighteous practices, though he may have forborne, and fpared thofe for a time that ufed them. But further, when hereupon the thoughts of God are revived, and rectified in any mea- Aaj fure ( 374 ) V O L. Ture In the minds of men, they become {6 much n. the more fufceptible of fuperadded revelation from ^"^^^'^^ him ; fuch as that, which is contained in the Scripture. For it is to no purpofe, when the world is generally atheiftical, and have either buried the notion of a God, or perverted it, fo as that to think there is a God, or that there is none, is all one with them ; it is, I fay, to little or no purpofe for men to go up and down among fuch perfons, in fuch a ftate of things, with a Bible ; for they difbelieve fuch a kind of Deity, as that book reveals. But if the thoughts of God be recovered, and rectified in the minds of men, they are a great deal mci-e fufceptible of fuper- added revelation from heaven. And efpecially, (6.) I F that revelation be, as that of the Go- fpel is, a revelation of grace, For when God hath difcovered himfelf by terrible things ; being difpleafed with the wickednefs, the atheifm, the irreligion, the unrighteoufnefs of men in this world : if then there be a difcovery of his reconr cileablenefs, of his willingnefs, or readinefs to be at peace with the world"; in what a preparation may the minds of men be fuppofcd to be to re- ceive fuch a do6trine, as that of the Chriftian re- / ligion ? a difcovery of God in Chrifb reconciling the world to himfelf. Do but obferve, there^ fore, that method of reprefenting the great Chri.lian do61rine of the Gofpcl, of free juilifi- cation by faith in Jcfus Chrift, which the Apoftle . takes in the Epiftle to the Romans. He begins it with the difcovery of the general wickedncis of the (375) the gentile world, and afterwards of the Jews. S e r m. A3 CO the former he faith, The wrath of God is XIX. ' revealed from heaven againft all imgodlinefs and un. righteoufnefs of tnen^ who . hold the truth in un- righteoufnefs ". And what is all this for ? It is all to prepare and make way for i\\^ revclatioa of grace. We have proved, faith he, both Jew and Gentile to be under fin ; and therefore that there can be no fuch thing as reconciliation to God, and acceptance with him, but it muft be by the intervening righteoufnefs of another. And fo nothing, in the way of means, doth fo difpofe the minds of men to receive the Gofpel, as when God, in the methods and courfe of his providence, doth appear terrible againft wicked- nefs, the impiety and \\\t injuftice of men : no- thing, I fay, in point of means can be a greater preparation for the diffufion of the grace and light of the Gofpel, and the more ready and fuccelT- ful fpread thereof. And I add, {j.) That by fuch favourable afpefiis of providence upon them tliat efpoufe God's in. tereft in the world, the great obftru6lors of the progrefs of the Gofpel come to be debilitated, and that power of theirs weakened, and retrencii- ed : by which they oppofed to the utmoft the diffufing of religion, and the fpreading the know- ledge of God \ making it their bufinefs as much as pofTible to extirpate that religion, which godly fouls do fo much defire to fee fpread in the earth. When the providence of God doth A a 4 animad- • Rom. I. i«. ( 376 ) V O L. animadvert on fuch, as make it their bufinefs to II. deftroy true religion out of the earth ; fo as that inftead of its being known in all nations, it fhall not be known any longer in their own, as far as it is in their power to exterminate it f: when fuch, I fay, are animadverted upon, every eye feeth how this tends to prepare, and make way for, the freer diffufion of the Gofpel-light, and knowledge, among men. For they that would do fuch a thing as root out true religion out of their own nation, to be fure would be far from letting it fpread in the reft of the world ; and, if it were in their own power, there fhould be no fuch thing in the world at all. Thus it appears, that favourable events to thofe, who efpoufe God's intereft, tend to remove obftacles out of the way to the diffufion of true religion ; and to promote the propagation of it, in the earth. I therefore come now to fhew, in the III Place, That the hope of this ififue and end fhould animate mightily our praifes, and be the principal ground of thankfgiving un^-o God for fuch fucceffes and favourable alpeds of providence upon them, who efpoufe his intereft in the world. This might be many ways made out, and indeed by fuch means as are moft evi- dent in reafon, and moft intimate to the very clfence of religion. For in plain common reafon it t The autlior alludes, I fuppofe, to the late French King's repeal of tlie edict of "NaniT. a few years before, and the terrible pcrfccutioa of the PiotcftanK in his king- dom, r ( 377 ) it appears, that the creature is not to be his ownS e r m, end ; much lefs are we to fuppofe, that God XIX . doth fuch and fuch things for the creature as his ^^»^^ end. He that is the firft, muft be the laft in all things. He that is the author of all things, muft be the end of all things. All this is plain to common reafon. And if you go into the deeper inwards of religion, which are nearly al- lied to genuine, and redified reafon, nothing is plainer, than that this is grounded in thofe great things of religion, which are moft eflential to it. Self-denial, for inftance : I do not pray to^ nor praife Go d upon my own account, fo much as upon his. For if I bea Chriftian, if I be a dip ciple of Chrift, I am taught to abandon my klf^ to nullify my felf, and all interefts and defigns of mine, further than as they fall in with his, and are fubfervient thereunto. It is that which bed agreeth with that great effential principle of all religion, the love of God, which is the nobleft of all. By how much the more I love God, by fo much the more is my heart raifed in praifes, when I find events to happen that have any ten- dency to promote his glory ; and to make him more known, feared, loved, and honoured in the world. And, to fpeak fummarily unto this matter, do but confider thefe two things -, which we may fuperadd to all the reft. I. That we ought to praife God for mer-^ cies, for the fame reafon that we pray for them, gut we are not to pray for them ultimately for our felves, but for God 5 that they may ferve the intereft ( 378 ) VOL. intcreft of his glory, and be the means of difFu- 11. fing the knowledge of him in the earth. It is not a real glory that can be wrought out for him ; but it is a manifeftative glory ; which flands in his being known and acknowledged by his creatures, the works of his hands, and fo much the more by how much the more genera] it is. I have faid we are to give thanks for mercies, upon the fame terms that we are to pray for them. And how we are to do that, we are taught by that method of prayer which our Lord himfelf directed ; in which the firft thing petitioned for, is, Hallowed be thy name ^, And that God may be glorified, is the thing which is to be firft in our eye and defign. It ought to be fo in our feeking mercies from him ; and con- fcquently it ought to be fo in our rendering ac- knowledgments and praifes to him, for his kind- nefs and mercies. And again, 2. We ought to praife God for mercies, for the fame reafon for which we are to apprehend he beftoweth them. Bat it is plain he beftoweth them not for our fakes, but his own. Not for ^ our fakes do I this, fail b the Lord God ^ be it known unto you ; be afhamed and confounded for your own waySy O houfe of Ifrael ^\ I do not do thefe things on your account, but for my own name's fake -, that my name may be known a- mong the heathen, and that the world may more generally acknowledge me to be God. And "* Miiih. VI. 9. »^E2ek, xxxvi. ;a. ( 379 ) And according as things have this tendency ^ e r M. and defign, fo let our praii's be direded, this XIX. day, upon the fame inducement, and from this fame fpring ; namely, the hope that God's ways fhall be known upon earth, and his falvation unto all nations : and that the prefent favourable afpefts of providence will Ibme way contribute hereunto, as they have this tendency and defio-n. If we do not confider the matter fo, wedifparage our own vidories, when we fhould give thanks for them -, we make them little and inconfider- able, and upon the whole matter to have nothing in them. For abftraded from the fubferviency ift fuch providences to the interefl of God, and religion, and righteoufnefs in the world, I pray, what have they in them ? All goeth for nothing, and will be as nothing in a few years. We can- not fay, that any thing is truly and rationally valuable, that runs not into eternity ; that hath not a look towards an everlafting ilate of things, and the intereft of that kingdom that fhall never end. When the world pafieth away, and all the lufts thereof, they who do the will of God abide for ever ^ . It fignifieth very little to particular perfons whether they be rich, or poor, for a few days, here in this world. And it figniHeth as little to nations, whether their condition be opu- lent, or indigent ; whether they be under op- "preflion, or in a ftate of liberty : it fignifieth litde, I fay, when it is confidered, that thefe are replenifhed with inhabitants made for eternity, and V I John II. 17. ( 38o ) and an everlafting ftate of things, and who muft fhortly pafs into that eternal (late. Nothing is really, or upon rational accounts valuable with them, but what carries with it a fignification of good, in reference to eternity. So it is to a per- fon, fo it is to a nation, and fo it is to this worjd^ and all the inhabitants of the earth. Therefore, while we praife God for the fa- vourable afpedls of his providence, which have fuch a tendency as this, generally and indefinitely confidered, let us bring down this to the parti- cular Cafe before us. If we apprehend much is not done toward this great end, by this particu- lar inftance of a favourable providence, yet con- fider this as a part, and as a flep to more. And in order to excite our praifes the more, to heighten them, and raife our fpjrits in this duty of praif- ing God, let us, I pray, reprefent to our felves the contrary ftate of the cafe, even as to this par- ticular thing that we praife God for ; namely, his preferving the life of our King. What, if we had been to mourn for the lofs of him ! A Itrong hold hath alfo been taken, which a potent army came to relieve. Suppofe the armies had fought ; fuppofe the army that came to the relief of Namur had been victorious ; and fuppofe there had been a total deftrudion of our own : think what the dreadful confequences would have been ! when, inftead of having the knowledge of God to fpread further in the world, we fhouJd have had violence, and tyranny in the height thereof deluging Europe ; and threatening a deluge as general, ( 38i ) general, as fuch power could extend unto ! "What Se r m, hope could we have left to our pofterity, that XIX. they lliould long enjoy that Gofpel, which we enjoy ; or profefs that religion in peace, which we profefs in peace and tranquility ? I fay, do but turn the tables ; and confider what our cafe had been, if it were ftated in diredl contrariety to what it is. Ther e are many more things which I might have faid by way of particular ufe of this fub- je6t ; but at prefent let us call upon God for a bleffing upon what hath been now fpoken. S E R M. ( 382 ) SERMON XX. Preached at Silver- Street, November 5, 1695. JOSHUA XXIV. 20. ifyeforfake the Lordy and ferveji range Gods^ then he ivill turn and do you hwt % and conjume you^ after that he hath done you good, SOME few things I fliall offer to your no- tice, by v/ay of introduction to what I in- tend from this portion of Scripture. ASj in the firfl place. That the good which God had done this people, he wasconfefTedly the Authorofit. He not only was really, and indeed fo ; but he was owned, and acknowledged to be fo. There was not a doubt in the cafe. It was a thing taken for granted, and which every one would own ; that all the good which had been done to them, proceeded only from him, who is the Author of all good. And again, That the good which he did for this people was very peculiar, fuch as he had then done for no ( 383 ) ., no people be fide. He gave his teflimonies unto S e r m. Jacob, his flatutes and his judgements unto If- XX. rael •, he had not done fo to any people *. More- over, That the peculiarity of his favourable dif- penfation towards them was refolvable only into good pleafure. No other account could be given of it, why he fliould be fo particularly favour- able to that people above other people, than, as our Lord fays in another cafe, Even fo Fatbtr, forfo itfeemedgoodin thyfight^. And laftly. That though the deftru6lion threatned unto one people, fo and fo offending againft goodnefs and mercy, doth not import the certainty of fuch an event, in reference to another people, offend- ing in the like manner ; yet it imports the cafe of fuch a people to be very infecure, and that they are liable to the fame deflrudlive feveritics and confuming judgements, as if they had been the people immediately and dire6tly threatened. I fay they are liable, and cannot reckon them- felves intitled to an immunity from fuch deflruc- tive judgements. These things being premifed, the ground of our prefent difcourfe will lie thus. That the good which God hath, of mere good pleafure, and in a peculiar diflinguifhing way, done for a nation ; leaveth them liable to confuming judge- ments, if they grofsly offend God, and gene- rally revolt from him. In fpeaking to this, I Ihall First, • Pf*ll. CXITIU 19, %Q\ , ?MsilIl. XI. 2^. ( 3^4 ) First, give you the ftate of this truth j gend- rally, and indefinitely confidered. And then. Secondly, fpeak unto it with fpecial appli- cation to our own cafe, and the ftate of things among our felves. First, I fliall give you tht ftate of this truths as confidered more indefinitely. And therein, I. Shall confider that good, which God may be fuppofed to do a people ; of his own good pleafure, and in a peculiar way. And II. Their liablenefs unto his confuming wrath, upon the fuppofition here put ; that is, if they fhould grofsly offend, and generally re- volt from God, or rebel againft him. I. Let us confider the good, which God may be fuppofed to do fuch, or fuch a people, out of mere good pleafure. And here we fhall confider, in what refpedls he may be fuppofed to do a nation good, and alfo upon what ac- counts. I. In what refpeds. And for this we fhall take our meafure from what we find, even in this very chapter, in reference to the people of Ifrael. The chapter you fee, begins with a large narrative and rehearfal of what God had done for them ; and it is well worth your notice, and obfervation. You muft confider, that the time of Jofhua's leaving them was now at hand. He was apprchenfive of it, and therefore gathers the princes, and heads of the tribes to him on purpofc (385) piirpofe to take a folemn leave. They had been S e r m. under his condud by divine appointment -, and, as ^^• their general, he had led them into that good and, which God, by promife and oath to their forefathers, Abraham, Ifaac, and Jacob, had intided them to as their feed, and now conferred "pon them. He was apprehenfive of the ftate of their cafe, after his departure ; knowing well the terms, upon which God had put himfelf un- der fiich bonds and obligations to them. There- fore he gathers the tribes of Ifrael to Sechem, and called for their elders, their judges and offi- cers, who prefented themfelves before GoD. Upon which he begins his narrative of what God had done for them ; and in what particular re- fpe6ls he had favoured them, and done them good, ^hus faith the Lord God of Ifrael^ your fathers dsselt on the other fide the flood in old time^ even Terah the father of Abraham^ and the father of Nachor^ and they ferved other Gods. And I took your father Abraham from the other fide of the floods and led him throughout all the land of Ca- naan^ and multiplied his feed and gave him Ifaac, Joshua here begins with that, which was the moft obfervable thing, and was firfl in the divine eye and intention ; namely, his making this people a plantation of religion, when the world was generally over-run with idolatry and wicked- nefs. He puts them in mind how God did f:- le6l, and fever the head of this people, from the reft of the idolatrous world. As elfewhere the hiftory acquaints us with his calling him out of Vol. IL B b his ( 386 ) VOL. his idolatrous family, faying : Get thee out cf 11. thy country^ and from thy kindred^ and from thy ^ father'' s houfe^ unto a land that I zviU '^fhew thee ^, And we are told, th^Lt By faith Abraham^ ijchen he ijcas called to go out into a -place which he fhould after receive for an inheritance^ obeyed -^ and he went out not knowing whither he went ^ This is the fit pofture of a devoted foul, and fo Inwardly had God touched his Spirit that he fhould upon his call readily anfwer him, and not difpute the matter, nor fay, " Lord, muft I go I know not " whither ? and into that llate, and in that way *' I know not ?" No, faith formed his fpirit, not for difputation, but obedience. He obeyed^ and went. '' Here am I, thy ready, prepared *' inflrument ; do with me what thou wilt.'* And that which God defigned to do, was to make him the head of a religious people ; a- mong whom he would be known, when fo grofs and general darknefs had fpread it felf over the reft of the world. This was the main, and principal thing in God's defign ; and with this Jofhua begins this narrative : and thenconcinues it in fhewing in what ways, and by what grada- tions, God purfued the defign which he had fo gracioufly laid in favour of this people ; out of whofe line the promifed feed was to arife, in which, at length all the nations of the earth were to be blefled. But in the mean time, the more fpecial no- tices of God were to be confined much within the *Gcn xn. i. 'Hcb. xi. S ( 387 ) the limits of this people, or them that fhould be Serm. profelyted unto them. I?t Judab ivas God XX. knowHy and his name was great in Jfrciel ^. And whereas this was finally a defign of grace, the reft of the narrative fheweth, how providence did work In fubferviency to that defign ; to multiply this people, to keep them intire, and unmingled with other nations : till that feed fhould fpring out of them, in the appointed fea- fon, in and by which there was to be fo univer- fal a diffufion of bleflings through all nations. Therefore, the workings of providence arc recounted afterwards, in fubferviency to this de- fign of grace, till he comes to fhew how by a fucceflion of wonderful works, in a continued feries, God had conduded them from Egypt (where they were opprefTed, and multiplied at once) through a wildernefs, where they were un- der his more immediate care : till at laft, ac- cording to promife, they were planted in Ca- naan ; the type of that heaven, into which the antitypical Jofliua, our bleffed Jefus, was to in- troduce all that Ihould be adjoined to him, as the great captain, and prince of their falvation. 2. As we have itzvi in what refpedls, God did thus do good to his people ; fo we may alfo fee upon what account. And this matter is ca- pable of being refolved into nothing ^\{q^ but th^ • divine good pleafure. It was upon fuch terms, that this people were formed at firft. The Lord did not fet his love upon you ^ (faid HVlofes') becaufe B b 2. ye ^ PfjI. LXX/l I. ( 388 ) V O h.ye were more in number than any other people {for II. ye zvere the feweft of all people) but becaufe the Lord loved you ^. And why did he love them ? why did he fo peculiarly favour them ? The matter refolves it felf •, he fets his love upon you, becaufe he loved you. Divine love, which is the original love of him who is the fountain of goodnefs, is its own reafon ; for there can be nothing former to, or higher than the firft. And the fame thing Samuel takes notice of after they were become a formed people, ne Lord will not for fake his people^ for his great name's fake •, becaufe it hath pleafed the Lord^ to make you his people ^, How came you to be made his people ? Nothing can it be referred to, but that he was fo pleafed, whofe people you are. And that he makes the ground why he would never forfake them, in refpedl of their external confti- tution, otherwife than upon fuch terms as he himfelf did exprefs befoie, even when he took them to be his people. Of which more here- after. And when their ftate was to be reftored, after its being lofl in great meafure through their de- fedlion and revolts from him, it is Ifill upon the fame terms. He would indeed gather them again, recolledl: them out of the feveral nations into which for their dcfe6lion they had been fcat- tered. But why. ^ ^ has faith the Lord Qod^ I do not this for your fake, houfe of Ifrael ; but for mine holy name^s jake^ izhich ye have profaned among » Dcut. vt I. - 8. • I Sam. XII. 2». ( 389 ) among the heathen^ whither ye went '\ So that S e r ivf . ftill the matter is rcfuJveJ into divine plcafure XX. and goodbcfs it fclf, the prime import of his name, as he himfcIT proclaimed it to Mofcs ; The Lord, the Lord God, merciful and gra- cious^ long fuffering^ and abundant in goodnefs and truth ^, And To much concerning the good, which God may be fupp )fed to do for fuch a people, indefinitely conlidered. II. We are next to confider the liablenefs of fuch a people, notvvithflanding, to more fevere, and terrible, and even confuming judgements in cafe of their general revolt from him, and rebel- lion againfl him. This we fee plainly exempli- fied, in the courfeof God's difpcnfation towards this people. And we are here to confider, that whatever good he did for this people, it was but according to free promife ; and that fuch promife was made, with a referved liberty to make ufe of his own right to vindicate himfelf, when, by injurious wickednefs, the defign of all that good- pefs is fruftrated, and perverted, as much as in them lies. I. It is plain, that whatever good he did for this people, was according to free promife. But that is more than can be faid of other people. They had fuch promifjd peculiar favours, as no other people ever had. That is, they had tliat good and rich country, which they pofifefled, given them by immediate grant from heaven, B b 3 which » Ezek. xxxvi. S2. ^' -Exod. xxxiv. 6. ( 39° ) V O L. which no people under heaven ever had the like II. befides ; and a promife ratified and fealed by fo- ^"^'V'^ lemn oath, over and over, unto their forefathers, Abraham, Ifaac, and Jacob, whofe God he de- clared himfelf to be, and the God of their feed •, by which he obliged himfelf to do them good in this refpe6l, by planting them, as a diftind peo- ple, in a rich country ; where they fhould have all the accommodations that were needful for an- fwering the ends, for which he would have fuch a peculiar people in this world. And though what he did for them was thus according to pro- mife, yet 2. In the very tenor of that promife he re- ferved to himfelf the liberty of animadverting upon their wickednefs; and of making away (as he fometimes exprefleth himfelf) for his wrath to break in upon them, till at length it came upon them to the uttermofl: ^ So that when any fuch deftrudllve judgements fiiould befal them, they could not pretend to be furprized ; it was. no- thing but what they might exped and look for, even by the exprefs tenor of that very grant, by which they held what they did before enjoy. And thus they were foretold it fliould be, as you may fee If you look into the courfe of God's treating and ftipulating with them. It Jloall come to pafs^ if yoii pall hearken diligently unto my commandments^ 'which I command you this day^ to love the Lord your God, andtoferve him with all your heart and with all your foul ; that I will give you the rain of your land in his due feafon •", &c. ^tTiicr. II. 1 5. f* Deut, XI. 13. f 391 ) ^c. All fuitable blelTings are, upon that fup- Se r m. pofition, promifcd to them. But it follows ; -^^• ^ake heed to your felves that your heart be not deceived^ and ye tmn afide^ and ferve ether gods^ and wcrfoip them : and then the Lord's "wrath be kindled againjl you^ and he jhiit up the heaven that there be no rain^ and that .the land yield not her fruity and left ye per ijh quickly from off the good land ivhicb the Lord giveth you ". Now according to the tenor of this word of his, which you may meet with in multitudes of other places, was the courfe of his aftual difpen- fations towards them. For fee how things were, between God and them, after Jofliua's deceafe. He had feen them planted, and fettled in that good land. And we are told that "when JojJjua had let the people go^ the children of Ifrael iz^ent every man unto his inheritance to pofjefs the land : Jnd the people of Ifrael ferved the Lord all the days of Jofhua^ and all the days of the elders that out- lived Jc'fhua y who had feen all the great works of the Lord that he did for Ifrael"", But now, Jofliua being dead, we find foon after, that Ifrael did evil in the fight of the Lord ^ and ferved Baalim. And they forfook the Lord God of their father s^ which brought them out cf the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themfelves unto them, and provoked the Lord to anger. And the mger of the Lord was hot againft Ifrael, and he delivered them into the hands of fpoilers that fpoiled thern^ and he fold them into the hands of B b 4 theiif^ «»Dem. XI. 1(^,17 ** J'^^S '«• ^> :• ( 392 ) VOL- i^^'^^ enemies round ahout^ fo that they could 7iot II. any longer ftand before their enemies. fVhither- ^ foever they went out., the hand of the Lord was againft them for evil as the Lord hadfaid^ and as the Lord had fworn uuto them ; and they were greatly diftreffed p. And afterwards, in the refi- due of this fecond chapter of Judges, is the fummary given us of their deportment towards God ; and of God's procedure towards them, under all the feveral fucceeding Judges, that go- verned them, till the time they had a king fet over them by their own choice. Whereas before, their government was defigned to have been an immediate Theocracy -, that is, they were to have lived in all points, under the immediate direc- tion of God himfelf. But they affe6led to be like their neighbours, both in civil and reh'gious refpedls •, and fo God, having, in his firft grant of fpecial favour to them, referved a power of doing himfelf right upon them, managed the courfe of his difpenfation towards them accord- ingly. And this we may take for an account of the flate of this cafe, more indefinitely confidered ; forming our idea from what we find exemplified in this people. Great things were in a peculiar way of favour done for them ; yet we find all this did not exempt them from the terrible feve- rities of vindi6llvc juftice upon their revolts from God, and rebellions againft him. I come now. Secondly, ( 393 ) Secondly, To confider all this with appli- Se r m, cation to our own cafe, and the ftate of our af- XX. fairs ; in which application two things niufl be con fide red. I. A Commemoration, with great thankful- nefs and gratitude, of the good, which God hath done for our nation ; in a continued fcries, and courfe of difpenfations, through a long trad of time. And, II. A Representation, notwithflanding, how vain an imagination it would be that we are thereby exempt from a liablenefs to vindidlive and confuming judgments, in cafe of a grofs and general revolt from God, and rebellion againft him. Of thefe two parts this application fliall confift. I. We are to make a thankful commemora- tion of the great good, which God hath done for our nation even in a long continued courfe ; as he did for that people, who have given us the ground of our prefent in(lru6lion. And here we are concerned to fay as we find the Prophet fpeaking : I will mention the loving kindnejjes of the Lord^ and the praifes of the Lord^ according to all that the Lord hath beftawed on us ; and the great goodnefs towards the houfe of Ifrael [we may fay towards our England] zvhich he hath heftowed on them^ according to his mercies and ac- cording to the multitude of his loving kindnejfes ''. And ^IfaiahipxiiK 7, ( 394 ) y O L. And here we may go back a great deal fur- II. ther than Jofhua could, at this time, in recount- in o- God's favours towards Ifrael. They were not then of that antiquity. He had not fo long a trad of time, as we have, to refled and look back upon from their beginning to be a people ; that is, the time when God took Abraham out of his father Terah's idolatrous family, to make him the head of a people, among whom there fhould be a plantation and nurfery of true reli- gion, from age to age till the fullnefs of time. It was but a few hundreds of years, of which Jofhua puts them upon the revie;iv ; when he calls upon them to refledl upon, and look back to the years of former time. We have a far longer time to refled and look back upon. Ours is a country fevered and diflanced, as you know, from the reft of the world ; o Et penitus toto divifos orbs Britannos f , and we are at fo remote a diftance, that it is to be reckoned among the miracles of providence, that the Gofpel and Chriftianity fhould vifit our ifland fo foon. It is true, the hiftory of fo early times Is fo much the more uncertain ; but fuch as it is, it makes Britain ta begin to be chriftianized even in the firft century, and as fome have reported by the miniftry of Jofeph of Arimathea, who had been under the mini[ti7 of our Lord himfelf, as the Teacher come forth from God \ And though after- f Virgil. Eel. 1.5;. 5 John. 111.2, ( 395 ) afterwards this iOand of ours was invaded, firfl Ser w. by one Pagan, then by another ; ftill Chriftianity XX. kept its footing, fo as never to be extindl. And when at lad the Romifh apoftacy and corruption had fpread it felf, here did more ancient primi- tive Chriftianity contend long againft it •, and v/ith that ftedfaftnefs, and earneftnefs, that they found it impoflible to make profeJytes without making martyrs, even in thofe early days. And after a more general night of popifh darknefs had fpread itfelf over this land of ours (then unhappy indeed, as the greatefl part of the Chriftian world was) the dawnings of renewed light were earlier with us, than with a great part of the refb of Europe, where the reformation has obtained. We may count above three hundred years back- ward, wherein there was moft exprefs oppofition among us, by the bright light which then fhonc againft the worft of the popifli abominations. And when that light was grown brighter and brighter, unto a more perfecl day ; by what won- ders of providence has our day been prolonged, and the light of it extended for fo long a fpace ! With how indulgent an eye has heaven watched over us to prevent the return of that inchantcd night and darknefs, out of which we had efca- ped ! what defigns have there been prevented, from time to time, to bring us back again under both a darknefs and a bondage, worfe than Egyptian I And it is admirable to fee and take notice, how providence hath fignalized the very fcafons of ' ( 396 ) VOL. of our deliverance from thofe dark and horrid n. defigns, which have been fet on foot againft us : that he fhould alfo twice put fuch marks upon fuch a year, and fuch a day ; upon the year eighty-eight in one century after another, and twice upon the fifth of November in the fame century •, and at length draw two ancient mer- cies to meet together, as it were, upon one day, and in eighty-eight. This feems to be an arti- fice in wife providence to accommodate itfelf to our unapprehenfive, and lefs retentive minds ; that he fhould fo mark out for us times and fea- fons, that when fuch a year, and fuch a day re- verted, we might recoiled: our felves and con- fider, and alfo thofe that fhall come after us , *' Oh, how hath God fignalized thefe days, by «* fpecial favours and kindnefTes to England ! " and all aiming at one mark, that is, to keep " us fafe from that popifh delufion and all the ♦* abominations which it flieltered, that he had " before delivered us from j that we might not *' be brought back again, and return into fo " difmal, fo gloomy, and fo imbondaged a '' ftate !" And it concerns us to bethink our felves as to this our lafl deliverance, now feven years ago, the fifth of November 1688 ; in what a flate of things we then were, and how our matters flood when a divine hand was reached forth towards us, to pluck us out of the gulph into which we were finking. We are to confider in how pre- pared a poihire all things were for our deflruc- tion, ( 397 ) tion, as to our mod principal concerns ; thofe S e r Nf . efpecially of our religion, than which we are to XX. count nothing more fo. The providence of ^*^^"'*'^ God ordered us the view of our danger •, not that it might overtake, or opprefs us, or end in our ruin, but that it might excite in us fo much higher gratitude when he fhould deliver us. That is, in the courfe of providence he let it come to pafs, that we fliould be under the power of a popilh prince ; intent to promote his own religion : that things fhould proceed fo far, as that we fhould fee mafs-houfes fet up, even in the very metropolis of England ; in this very city, Jefuits fchools opened ; colleges in our univer- fities feized, to ferve the fame purpofe ; and an Irifh army brought into our bowels, eafily to be affifted if there fhould be occafion by a French one ; even when we knew how llridl the confe- deracy was between thofe two princes, and by what m^ethods the latter, to wit, the King of France, had been labouring to reduce all that were under his government to one religion, namely, that of popery. And where are they now that difpute whether a providence governs this world ? Is there no fpecimen, no appearance of a divine hand in this ? That all the while that mighty French monarch was gradually fpringing up, until at length he fhould appear on the-publick ftage with fo afpiring a mind, as to think himfclf capable of giving law and a religion to all the world befide*, as if he was not only greater, and more potent, but ( 398 ) but wifer too than aJl the reft of mankind, and a better judge of religion : I fay, that while he was gradually fprlnging up to this pitch, God fhould be forming his own inftrument to appear upon the ftage too, when it fliould be moft fea- fonable ? A prince, in fuch circum fiances, and with fuch inclinations too ! formed, and fitted, and placed on the ftage, on purpofe to give check (and we hope mate too) to that ambi- tious one, who made it his bufinefs, and doth Hill make it his bufinefs, to inflave, not only the bodies, but the minds and confciences too of all, to whom his power can reach and extend it- felf ! is there, I fay, nothing of a divine hand in all this ? We know indeed what extraordinary, unlimited power could otherwife have done ; but God ufes to v/ork by ordinary means. And if he had not marked out this way, if he had not raifed up fuch a one, if he had not had this in his councils ; to wit, " While that prince is gra- *' dually fpringing up, whom I defign to be a *' juft fcourge to a wicked European people, I *' will have one that fhall fpring up by degrees *' at the fame time, that ftiall prevent his being *' more than a fcourge, that though he fhall '' chaftife yet he fliall not deftroy :" I fay if God had not done fo, by way of oppofition to tliofe horrid defign s that were on foot •, we might fuppofc it as probable a means for any of us to repel the inundation of the fea by our breath, as by any other means in view to have prevented an univcrfal deluge of the greateft calamities and miferies. ( 399 ) , miferies, all Europe over, that could be thought S e r m of or imagined. XX. And if there be a divine hand eminently ap- pearing in all this, and in a way of favour, if God hath been doing us, and the nations about us good ; all this ought to be acknowledged with the mofl- grateful mendon, and with hearts full of thankfgiving. For, confider, what if this had not been ? Then had there nothing been in view to prevent our cafe, long before this day, from being like theirs, who profefled the Proteftant religion in France, and in Pied- mont. We might come nearer hqme, even to Ireland ; which though wc look upon it as a firebrand plucked out of the fire, yet we fhould confider that, and our felves as firebrands, not plucked out, but confuming in the fire, till we, and our religion, ihould have been reduced to nothing. If we would urge our own fouls to a grateful commemoration of the goodnefs God hath fhewn, and the great things he hath done for us ; we fhould, I fay, flate the cafe fo as ic would have been, if thefe things had not been wrought, and done for us. Think then, what would have been our cafe! to be dragooned out of our habitations, our ef- tates, and our families ; out of our religion, our confcicnces, and eternal hopes, if we had not patiently comported with the former, to fave the latter! And whereas the cafe of our brethren in France was fuch, that they had fome refuges, iome retreats, and knew v/hither to go •, yet if the ( 400 ) VOL. the overflowing calamity had deluged all, us as n. well as them, whither fhould we have fled ? what retreat fliould we have had ? Think we with our felves, how many peace- ful years have gone over our heads ! Think too by what miracles of providence our flate hath been preferved thefe feveral fuccefTive years ! feven years pafl:, and how much more than fcven might we look back upon 1 One valuable life indeed (mofl: valuable ! and of precious favour) hath been plucked away from the throne f •, but the other is preferved : and by how flender a thread doth fo great a weight hang, and depend, as our vifible All ! How fl:rangely is that life pre- ferved from year to year 1 fo as that after every campaign, we have, as It were, a King given us anew, as by a refurredion from the dead. Through fo many furrounding deaths is he kept, and flill from time to time returned, and brought fafe back again to us ; whereas the condnuation of fuch a thread by moments, hath fo great a weight hanging upon it, that if there had been an inter- cifion, as there might have been in a moment, it is inexprcflible, yea inconceivable, what miferies might have come upon us. Though, as was faid before, we are not to meafure or circum- fcribe omnipotence, but we are to fpeak and judge of things according to the appearance, which they carry to our view ; who are not ex- pedled tojudge with tlie judgement of God, but with f Qticen Mary, wlio died uiiiverfally lamented, Decem- ber 28, 1 6(^4 ; in the 53d year ot her age. ( 401 ) Wkh the judgettlent of men, of what is obvious S e r m. to our notice. And upon all thefe accounts wc XX. have caufe to own even with the mod finccre ^— "v""*^ gratitude^ that God hath all this while been do- ing us good, and has done it of his own good pleafure, and in very peculiar kinds and refpcds- But then, I muft come to the II Part too, that I may bejuft to the truth and to you, to fliew how vain a thing it would be (though we are obliged to acknowledge, and indeed to own it with the greateft gratitude, that God hath been all this while doing us good ; yet, I fay how vain it would be) thence to con- clude ourfelves fecure from deflroying judge- ments, and confuming wrath ; if ftill we grofsly revolt from God, and generally offend againft that goodnefs it iel[. And to this purpofe let us, I. Cast an impartial e}e upon our own pro- vocations ; and fee what matter for divine dif- pleafure, there is to be found among us. Cer- tainly there is what may equal that of this peo- ple, who are our prefent exemplar. It may be fome may fay, •' We are not for ferving llrange *' Gods, as they did." But pray, how many arc there who are for worfhi'pping no God at all! Set the atheifm of the one, againft the idolatry of the other. And were the Ifraelites for wor- fhipping ftrange and falfe gods ? O, what mul- titudes among us are there, who cannot be fup- pofed to be lefs guilty for their flight and carelefs Vol. II. C c and ( 402 ) S E R M. and trifling worfliip of the true God ; while they XX. acknowledge and own hini in all the perfedlions and excellencies of his Being, which exalt him far above all bleffing and praife ! who come to worfhipping afiemblies with as flight minds, as others carry with them to the play-houfe ! O, what provocation is there in this ! How provok- ing is their wickednefs, who deny the Lord that bought them! who contend even againfl: his Deity it felf, his All ; who is to us our All in all, and upon whom our eternal hopes depend ! How horrid is it to confider.the grofs immorali- ties that flicker themfelves among us under the ^abufed, and ufurped Chrifl:ian name ! So that the juftice, the honefliy, the temperance, the veracity, which were to be found among Pagans fhould be, from time to time, producible to re- buke and fliame us for their contraries, which we allow our feives in, while we call our felves Chrlftians ! Are not thefe high and great pro- vocations ? And then, let us hereupon con- fider, 2. What pretence have we to think our felves fecure from vindi6live feverities, or that wrath fliould not conie upon us, even until it confume us, after God hath done us fo much good ? Is his doing us good, or his having done us good, any fecurity ? Pray let us weigh fome confiderations with reference to this. (i.) How was it any fecurity to the Jews ? Do not we find, notwithfl:anding all the good which God had done for them, that yet there were times and feafons when their armies were. 2 routed, ( 403 ) routed, that they could not fl and before thcirSfiRM. enemies? When their ark, in which they glo- XX. ried (that peculiar (ymbol of the divine prefcnce) was madea captive to their tnemies, and ravifhed away from them by paganifli hands ? Was there not a time, when notwithftanding all the good which God had done them, the AfiynSn power facked and inflaved their country, and they were carried away even beyond Babylon ? Did all the good, which God had formerly done them> protedt their country from invafion ^ their great city, which was the glory and praife of the earth, from being plundered and ravaged j their temple, one of the wonders of the world, from being turned into a ruinous heap ? Again, let us confider, (2.) Can we pretend any antecedent right to any of thofe favours, by which our ftate is dif- tinguifhed from others, who have been mod mi- ferabie round about us ? Can we pretend any better right than the Jews had ? They had a right by promife, we have not a right {o much as by promife. Did God ever promife u$ that we Ihould have peace in our own bowels, when the nations round about us fhould be involved in blood and ruin, and this for feven years together ? This people had what they injoyed by promife; but fo conditional, fo limited, as not to be a bar againft fuch vindidive judgements, as did aclu. ally befal them : but we have not fo much to fay as that. We have no fuch prior right to our in, joyments, as that we can fay, if fuch and fuch judgements fhould befal us, God would do us C c 2 wrong •, ( 4c^4 ) VOL. wrong ; that if he fhould let our houfes bfe n. burnt, our goods rifled, and our felves come un- der opprelTion, bonds, tyranny, flavery, we fliould be injured, and wrong would be done to us by the common ruler of the world. Dare any of us be fo hardy as to fay fo ? If we fhould, that alone would be provocation enough to bring the utmofl of divine feverities upon us ; for we can claim no fuch right without invading his, who is the common Lord of all. And again, (3.) Let it be confidered, whether it is not very apparent that God hath done us all that good, all the while, which we have been the continual fubjedlsof. Was it not all from him ? Is it not he that protedled our peace and reli- gion hitherto ; and kept off from us calamities and miferies, wherein others are involved ? If we fliould deny that God hath done all this for us, even that it felf were enough to give him matter of mod terrible controverfy againft us. But, (4.) 1 1 we do grant, that God hath done all this for us (exempted us all this while from mi- feries and ruins, put us under his protedlion, and that fliadow, which his wings have fpread over us J if we will grant, I fay, that God vouchfafes us the mercy of all thefe years, which we have jnjoyed) then let us conflder, whether we muft not apprehend him to have had fome end, in fuch peculiar vouchfafements of favour to us. Is he indeed mofl: infinitely wife, and in all refpedls the mofl:_abfolutely perfect ? And what ! can he I ad ( 4^5 ) afl without defign ? Can lie in To didlnguifhingS t. r \f. a way have aliewn favour to us, and not to others, XX. as it were by cafualty? or without rayint_ '' So I will do ? When I fuffer fuch and fuc'h *' miferies to fall upon a people, profefTing my *•' name, in France, in Hungary, in Piedmont, *' in Ireland, and elfewhere ; yet I- will cover " and fhelter thofe who profefs my name in *' England ?" Do we think this was without de- fign or end ? (5.) If there is a defign, if God aims atfome end in all this, let it be confidered, whether it is not an end worthy of himfelf. An end that was fuitable to the wifdom, the excellency, and great- nefs of a God ? And if fo, then (6.) Consider, whether we can fuppofe it to be an end worthy of God, and fuitable unto his univerfal perfedion, only to gratify our inclina- tion, by keeping off fuch and fuch miferies and calamities from usj when he hath not done it from others, round about us. Why was it more worthy of God to gratify the defires, and incli- nations in this kind, of an Englifhman, than of a Frenchman, or an Hungarian, and the hke? Was his end only, that he might not difhirb and difquiet a people unwilling to be difturbed, and not patient of molellation ? Was this his end ? But (7.) I F his end was higher and more god- like, that is, that we might have a peaceful op- portunity of injoying the Gofpel, and improv- ing it through fuch a trafl of time j then kt us • " C c 3 confidcr» ( 406 ) VOL. conficicr, ^vhcther we have anfwercd this end. If' Where' are our advanct*^ ? where is our profit ? wherein is it to be fcen that fuch a people have^ for feven years together, hved under a peaceful flate, and difpenfation of the truth, and ordi- nances of the everlafting Gofpel ; which with o- the^s have been difcon tinned, and with many adually broken off ? Pray, where is the diffe- rence ? wherein are we better after all than they ? We have experienced God's great goodnefs; and may ftil!, if we continue in his goodnefs, and be attempered and fuited thereto, in the difpofition of our fpirits : but if there is no fuch thing, what comes next but feverity ? Behold (faith the ^ A- poftle) the goodnefs and feverity of God I which are conjoined upon the diftindl fuppofidons,which are there put in the context. And in the next place, (8.) Let us but confider, whether we dare, any of us, lay a claim as matter of right, unto any of thofe private temporal mercies that we feverally injoy ; namely, the health, the ftrength, the competent provifions which we find, and the reputation we have in the world, or with one another. Can any of us jay claim to any of thefe good thing?, confidered in a private, or a perfo- nal regard ? If we cannot, then the good flate of a people, which refults from the particular injoyments, accommodations, and comforts, of jhe fcveral individuals, is owing intircly to the goodnefs and mercy of God. And who of us c^n fay, ^' bccaufe I have health this hour, there-? '!r Rom. Bi. fz^ ( 407 ) ** therefore I fliall certainly have It the next; I SER^f^ ^^ have health to-day, therefore I fliall have it tlic, "^ ^ : " next?" and fo on. Can any of us fay, «' If ** we have peace this month, or this year, that *' we fliall have it the next month, or year? " Or, as we have now free opportunities of *' worfliipping God, fo fliall we Jiave in all " future time ?" How abfurd reafoning would all this be ! But then confider, further, (9.) That greater miferies, than can be com- prehended within the compafs of time, are due to every impenitent finner ; to every one who is not converted, or turned efFedually unto God in Chrifl:. What do we talk of their not being liable unto the troubles, the calamities, and mi- feries, that he within the meafure of time ; who, in the mean while, are liable unto eternal miferies ? that they arc not liable to have their houfes, or their city burnt, who are liable to that fire, which can never be quenched ? and to have it faid to them. Depart ye curfed into ever- lajiing fire^ prepared for the devil and his angeh^- And confider. Lastly, That they who live under the gofpel, and obey it not, nor comply with the gracious defign of it, are every way liable to greater feverities, than ungofpelized nations ever were. Would you think it an hard faying, if one fliould pofitively determine, that London is generally liable to more terrible things than Sodom was, or Gomorrah ? Hath not our Lord C c 4 himfcif * Math. XX. 41. ( 4o8 ) VOL. himfelf told us, that the people among whom he II. converfed, of Chorazin, Bethfaida, and Caper- naurq, were expofed to worfe calamities, than Sodom and Gomorrah, or than Tyre and Sidon ^? We IhoLild confider this, not only with convic- tion, but with confternation, to think what we ^re on this account liable to ; as having ftill fuch matter of provocation, as you have heard found among us. And therefore now, fmce it cannot with the lead modefly be pretended that we are not liable, becaqfe God hath done us fo much good, to the fufFering of fuch grievous evils, as have been mentioned ; as we have in view before us, even in ancient, and in modern examples: if this, I fay, cannot with modefly be pretended, the moll: fruitful inquiry will be, Jiow we Ihall demean our feives agreeably to the {late of our cafe, as being expofed to the terrible feverities of confuming vengeance. Is it plain ? doth the thing fp-ak it fdfy that we are liable to very fevere confuming judgements ? What Ihall we do hereupon ? how fhall we demean our feives, or what ihall be our deportment in this cafe ? I fhall fhut up this dif- cqurfe with a few words in anfwer to this. V\ Let us not hereupon ceafe from the mofl grateful acknowledgements of God's great goodnefs to us, in lengthening out our tran- quility fo far, as he hath been plcafed to do. For wherein he hath done us good, even freely, and from mere good pleafure •, certainly the mo(l grateful acknowledgements are due. We are to « Math. XX.20— — 25. giVe ( 409 ) give thanks with the moft ferious gratitude for Sf. r m, all that good, which we could never claim ; and XX. to which we could not pretend that w* had any right. But, 2'"y. Though we are to rcioice In the re- membrance, and continual obfcrvation of G)d's great goodnefs, yet we are to mingle trcmbh;.g with rejoicing (Rejoice with trembling'^) tiiat is, we are to take heed of being fecure. Our hearts fhould not be fecure, when our (late is not. It is unbecoming a prudent and confidering Cliriflian (our ftate being Hated as you have hcaid) to ad- mit fuch a thing as a droufy flumbcring fecuriry, to inwrap, and flupify his heart ; or that we fhould be of them, that cry peace, peace tu them- felves, when fudden de{lru(5tion may be a: the door, therefore let us not Jleep as do others ^^ Jeft fuch a day of calamity fhould overtake us as a thief. It is very unbecoming a wife man to be liable to a furprize, while our cafe is fo flated, Handing in view as it doth before us. ^rtiy^ We Ihould have alfo inwrought into the temper of our fpirits, a firm perfuafion that God is to be juftified, even upon the fuppofition that the moft deftru6live, and confuming cala- mities fhould befal us. Let this be inlaid deeply as a principle with us, if any thing Ihould fail out, or whenever calamities or judgema.ts befal us, that it is our hufinefs the fiift thing v.v do, and fhallbe continually upon that fuppofition, to fay. Righteous art thou O Lord > ! While wc have f Pfal. u. u. » I Thef, v. 6. ■ T Jcrcm. xii. x. ( 4IO ) VOL. have no right to be indemnified^ he hath a right n. to puniih. Again, ^thiy^ \7y^ £ fhoLild alfo labour to keep our hearts loofe from all our temporal injoyments, and good things ; that they may not be torne away from us by violence, but by an implicit, pre- vious confent. '' Lord, I have made over my *' All to thee. I have refigned all into thy *' hands. If it lliall make for the honour of thy *' juftice, and the dignity of thy government, *' for me to be involved in calamities and ruins '' (as no one can pretend to claim an exemption) " I fubmit to it ; and Jay myfelf, and all at thy '^ foot. I defire that my heart may cleave to «' nothing againft thee, nor agalnft any determi- «< nation of thine. I live in my houfe, as hav- *' ing no right to it. I go out, as having no ** certainty, or aflfurance to return. I lie down " in it, as if I expeAed to arife in the midfl of '« flames." And fo in reference to all the tem- poral good things we injoy, we fhould lie before him as fo many convided creatures, ready to re- ceive our judgement from his hand. For even his Mofes'sand his Aarons, while he vouchfafeth them mercy, and a pardon, with refped to their eternal concernments ; yet, in reference to their temporal concerns, he may take vengeance upon their inventions *. And in the Last place, make fure your interefl in eternal good things, by coming to a covenant clofure with God in Chrift. Then fhall your hearts not be •Pfal.xcix. 8, (411) be afraid of the defolation of the wicked when It S e r w Cometh. Then will you be able to apply to XX. * your feJves that fentence of the divine Wildom, the Son of Goo (for fo we are to underftand it, the fiipicme, archetypical, and eternal wilUom) He that hearkeneth to me jhall dwell fafcly^ and jhall he quiet from the fear of evil ^ ; and fo fliall we have a calm, a quier, a ferenity in our own fpirlts ; not from prefuming, or becaufe we con- clude we Ihall not fuller, but upon a fuppoficion that we (hall : as was faid to the Church of Smyrna, Fear none of thofe things which thoufloalt fuffer ^, This is the way not to be in an atlo- nifhment, or confufion at fuch a time ; having our hearts pofTeffed with the faith of fuch a fly- ing as this, which is furer and more flablc, than the foundations of heaven and earth : When the world pajfeth away^ and the Itift thereof ^ he that doth the will of God abidethfor ever ^. Such a one may fay, " I fhall be unconcerned in the " common ruin, when that day of i\\^ Lord ^' Cometh, which fliall burn as an oven. When *' the whole hemifphere fhall be like one fiery " vault burning as an oven, I fliall not be con- " cerned in this deftrudtion. All that have vital ^' union with the Son of God fhall be caught up " to meet their Redeemer in the air, and be for *' ever with the Lord. I can fee all this world '^confumed, and think my fe If to have loll no- ^' thing. My good iieth not here. My treafurc ?' is in heaven, and my principal intereft is there." Let ? Prov.i. 33. ^ Revel. 11: 10. 9 i Juhmi. rv ( 412 ) Let this matter be once put out of doubt ; and then with how chearful, with how child- like, with how fubmiflive fpirits, may we expedt and wait for the moft difmal, and the mofl dreadful things, that can fall out within the com- pafs of time ! ADVERr ( 4»3 ) ADVERTISEMENT. THE following ferious and pathetic difcourfe was preached by the Au- thor, at Brixham in Devonfliire, when he was about twenty-eight years of age ; but upon what occafion is not certainly known +. It was communicated to the Editor by a worthy Gentleman in the Wefl of Eng- land, who after mature deliberation has re. folved to give it a place in this collection -, not only becaufe it is well calculated to make ferious impreffions on every reader, but alfo as it is a fpecimen of the excellent Author's manner of preaching in his youth. There is, he thinks, no reafon to doubt its being genuine ^ fince (to ufe Dr. Evans his ex- prefllon) it plainly carries in it the marks, which to a perfon of tafte always diltin- guifli his performances. The following extracts from a few letters, fent to the Editor by the Gentljman, to whom the world is obliged for this excellent difcourfj, I It is intitled in the manu^cripr, A fermon p*-ei ''i • 1 at Brixham the 2^d day of J;nu3vy, i6$S ; by M* ) j.ia Howe^ a faithful miniHer of the Golf el of Jwfa* Caii/t. cc ( 4H ) V O L. difcourfe, will be fufficient to give an ac-- n. count of it. " The Sermon (fays he) bears date Ja- nuary, 1658 ; which, I believe, muft be " 58-9. For though it is not impoffible " but Mr. Howe might have been at Brix- ^^ ham, in January, 58 ; yet as the Pro- ^' teftor [Oliver] kept him much at White- " hall, it is not fo likely to bepreached " then, as the year after : about which time " he returned into the Weft J. For though " he continued a little while in the fame " relation to the Froteftor Richard, that he " did to his father ; yet Dr. Calamy tells " us, he cannot find that he continued " longer at court, than OcSober, 58.'' " The copy was tranfcribed in the year " 59. It is exceeding fair, and perfedl. " The fpirit and language of it [the dif- " courfe] plainly evince it to be the pro- ^' dudtion of that mafterly hand. The " writer, who took it .after him, does not " feem to have dropped any thing, where- '' by the fenfe is anyway maimed- and " has religioufly copied it out, as appears ^^ from the repetitions, which were made " for the relief of the hearers memory -f*. " Though :|: Meaning to Ton-ington, ia Devon Hi ire. t Thu diicourie indeed abounds with repetitions, more by iC { 415 ) " Though Mr. Howe has fomethiiig to the fam^ purpofe with part of the con- " tents of this Sermon, in his treatifc on '' Ddightmg in GoT>, part II. page 389— " 395, folio edition*, as one hiight rca- " fonably expedt; yet, though there arc " fome of the thoughts, he has not only " purfued the fubjed: much farther, but in " a very diiferent manner : in fo much that ^' there can be no room for faying it is " pubUfhing the fame thing over again, *' which is an injury fome eminent Au- ^' thors have fufFered after their death. Be- *^ fides the forementioned place there cau ^' be no other, where he has any thing fo ^- near to the purpofe.'* " That which brought our Author on " this fide our country (for his charge lay " 50 miles diftant, to which he was lately " returned) was his being related to the " Upton family, of Lupton ; which lies in *' the Parifli of Brixham, where, The Va- " nity of Man as mortahook its birth." " It by far than any other the Editor has feen of Mi*. Howe's in manufcripr; mofl of which he omitted in liis transcript ()f itdcligned for tlie prcfs, and he hopes without the loull in- jury to the whole. The fenle is entire, and delivered throughout in the Author's own words. * There feems to be: no relcmbUnce, fcarccly, in rhc whole Sermon, to any thing in the pa^cs hers; referred to ; except in page 55)0: wiiere the tc.vt is indeed mcniioncd, and briefly dcfcanted upon, and chut is ull. (4i6)- " It is very probable, that the Sermon ^* was preached at once ; and I have caH *' culated on what day of the week, Ja- *' nuary 23, 1658-9, fell. And as D was *' the dominical letter for that year, the 23d " was a Friday 5 but if it was preached in " 57-8, as the dominical letter was E, it " was on a Thurfday. So that as it could not *' be preached on a Lord's-day, it was there- *^ fore moft likely preach'd at once*. *' To all which the Gentleman adds the fol- lowing general remark ; the latter part of which, at leaft, is very juft. *' Though his ftyle is not fo fmooth as " fome, yet it is as intelligible as any. And *^ a perfon has this for his incouragement^ *' that he is always fure to find fomething " in Mr. Howe, that is well worth his " pains.'* • It is very probable ft was preached on a Faft-day ; cither a private one, or one of thofe public Faft-days, which were frequently fblemnized by authority before the Rc- fioration. SER M. (4"7) SERMON XXI. Preached at Brixham January 23, 1658. PSALM IX. 17. The wicked Jfjall be turned into hell^ and all the ?jatiQns that forget God. I Cannot fpend time in opening to you the connexion of thefe words, with thofe that go before. In the words themfelves you have tl>efe two things more efpecially remarkable ;. to wit, the defcription, and the doom of wicked men. Their defcription you have in th^fe words, that they are fuch as do forget God ; and their doom is, that they fhall be turned into helJ. So that accordingly there are two obfervations that offer themfelves to our view from this Scripture. First, That it is the property of wicked men to forget God . And, Secondly, That it fhall be the portion of wicked men, who forget God, to be turned in- to hell. Thefe two I intend to handle together 'in this order. Vol. II. Dd I. ( 4i8 ) I. I Shall fliew you »what we are here to underftand by the wicked. II. What by forgetting God. And then, III. I Shall evince unto you, that they are wicked perfons, who do forget God. And then, I\^. That fuch wicked Perfons ihall be turned into Hell. And fo make ufe and apphcation of the whole together. 1. I Shall briefly fhew you what we are to underftand by thefe wicked, that the text fpeaks of. In the I Place, negatively, we are not to under- ftand by the wicked here, all perfons that have fin in them. There are a fort of men in the world, that will confefs themfelves Tinners •, who yet dare to acquit themfelves of wickednefs. Thus David fpeaks -, / have kept the u-ays of the Lord^ and have not wickedly departed from my God *. Every man that hath fin in him, is not prefently a wicked perfon. 2. We are not to underftand it neither of. only grofs finners. As we are not to extend the fignification of the word, fo as to take in the former •, fo nor muft we fo much narrow it, as to take in only the latter. We are not to think that they are only fpoken of as wicked ones, who live in grofs, and profane wickednefs ; fo as that every one may charadlerife, and point at them * Pial.xvin. 21. ( 419 ) them as wicked perfons. No, there arc wicked Se r m. ones that pals under the notion of honcH:, and XXI." good men, according to common eilimation •, and there is fuch a thing as hcart-wickednefs, which is hidden and concealed from the eyes of the worJd, fo as that others cannot talvc notice of it. And therefore, affirmatively, by the wicked here we muft underftand unregenerate Perfons 5 whoever they are, that are in a ftate of unrcgene- racy. Whether they be open and grofs fin- ners, or fecret finners only, it is all one for that : if they be fuch as the work of renovation hath not yet pafTed upon, they are thofe whom this Scripture doth here intend by wicked ones, II. In the fecond place we are to inquire what is meant by forgetting of God. The charadler, by which thefe wicked perfons in the text are de- fcribed, is, that they are fuch as forget God. Wherein theti does this forgetting God confiil ? That is what we are next to confider. And in order to find out what we are to underftand by it, our dire6left courfe will be to confider, what is to be ftated in oppofition hereunto. And it is obvious at firft fight, that it is thinking of God •, as fiot to think of God, is to forget him. But here we muft a little more particularly inquire what is this thinking of God, to which the tor- getting him muft be underftood to be oppolcd here? And, negatively, D d 2 I. ( 420 ) V O L. I. We are not to underfland bx^ It a conti- II- nnal thinking of God -, that is, always, every" moment, and without ceafmg. This you may eafily imagine to be impofiibic, and I need fay no more of it. 2. Yet, on the other hand, we are not to underfland by it neither a thinking of God nightly and feldom. Superficial, and overly thoughts of God, now and then, may well enough confifl: with that forgetting of God, which is here fpoken of. /md therefore, affirmatively, this forgetting of God flands in oppofition to frequent and or- dina-'-y, ferious and hearC- aftedting thoughts of God. That perfon is Iiere fpoken of as a wicked man that forgets God, who does not think of him frequently and with affeclion ; with fear, and delight, and thofe attcdions, that are fui table to ferious thoughts of God. Hoiv precious (fays the Pfalmift) are thy thoughts unto me God ■ how great is the pjjn of them! If I JJjouId count them they are more in number than the fands. When I awake I am fiill with thee ^. Thefe thoughts of God, ofv/hichthe PfalmiQ: fpeaks, are llich as God is the object of; as plainly ap- pears from what is added by way of antithefis, when I awake I am fi ill with thee. My thoughts are ever working towards thee, as foon as ever I awake. Now here is this twofold character of fuch thoughts ; to wit, that they are precious, and they are humerous. ' ^ Pfal. cxxxix. I-, t8 ( 421 ) . (i.) They are precious thoughts ; fuch as af- S e r m, fed a man's heart, and ravilh the Ibul. Now XXI. in oppofition to this, pcrfons that forget God have no fuch thoughts of him ; that is, they have no joyous, pleafant, and dehghtful thoughts concerning God, fuch as the Pfalmitl fpc-aks of ; . whoalfo fays, My meditation of him Jlsall be fweet^ I in- ill be glad in the Lord\ So that it is fuch a forgetfulnefs of God, which is here fpoken of, that Hands in oppofition to fuch a remembrance of him as reaches the heart, takes the foul, and turns all th^t is within a man towards God. And then, (2.) They are numerous thoughts, as well as precious ones. They are not only fw.-et and pleafant, but they are frequent alfo. If I ftjould cotint them (fays the Pfalmift) they are mere in number than the f and. Such are my thougnts of God, fo frequent and numerous, and they fo flow into my foul, and fo often recur again and again ^ that if I go to count them, I may as well attempt to count the fands on the fea-fhore : how great is the fum of them ! Now it is in oppo- fition to fuch thoughts of God that this forget- fulnefs mud be underflood. They are forgetful of God •, the v/icked pcrfons, whom the text fpeaks of, who have not fuch thoughts of God frequently recurring upon their fpirits, io as to affect and ravifh .them, as you heard before. And thus you fee what this forgetfulnefs of God Dd3 .is, c Pfal. CIV. 34. ( 422 ) VOL. Is, which the Pfalmlft fpeaks of. The nex I^* thing that is now to be done is, III. To fhew you the connexion between thefe two things, which have been opened to you •, or to evince, that thofe who have no fuch thoughts of God, as thefe which we fpeak of, are wicked perfons. So you fee the text plainly reprefents the matter ; ne wicked jhall be turned into hell^ and all the nations that forget God. Why, to forget God, and to be a wicked perfon, is all one. And thefe two things will abundantly evince the truth of this affertion : namely, that this forgetfulnefs of God excludes the prime and main effentials of religion •, and alfo includes in it the higheft arid moft heinous pieces of wickednefs ; and therefore muft needs denominate the fubje6t, a wicked perfon. I. FORGETFULNESS of GoD CXcludcS thc chief and main effentials of all religion. I fhall . inftance in a few which you will eafily difcern, at firfl fight, a forgetfulnefs of God muft ne- celTarily exclude. As, ( I.) It excludes the efleem and love of God, ' as our higheft happinels, and chief good. It is a plain cafe, that this is a moft effential part of religion \ and you will eafiiy acknowledge, that he mufl: needs be a wicked man with a witnefs that doth not efteem God, nor love him as his chief good. To eflccm God as our higheft . happinefs is to take him for our God ; and the man that doth not this, difowns God as none of his. ( 423 ) his. For when you fay, " God Is our God,Serm. '' and we are his people," what do you mean XXI. by it ? Do you mean only the name of God, without any relation to him as your chief and higheft good ? is that alJ ? Why, if there be any thing beyond a bare name, where or what is it ? You mufb fay it is this ; " God is my •" portion, happinefs and ddight ; he it is whom " I efteem, and love, beyond all the things of " this world." Nothing elfe can be a taking, or owning God to be your God. This is the v^ery fum of all that God doth require from any people that would be related to him, and own him for their God. And now Ifrael what doth the Lord thy God require of thee ? . hut to fear the Lord thy God, to 'ujalk in all his luays^ and to love him^ and to ferve the Lord thy God zvith all thy heart, andivith all thy foul^. Othcrwife, as if he had faid, you difown all relation to me. If it be not thus, you are never to reckon me as your God. If your hearts and fouls and ftrength do not run out in love to mc, you are none of mine, and I am none of yours. And God is again on the fame terms v/ith his people. Hear O my people^ and I will teftify againjl thee -, If- rael, if thou wilt hearken unto 'me : there fiall no ftrange God he in thee, neither fJjalt thou wor- Jhip any flrange God. I am the Lord thy God, which hrought thee out of the land of Egypt ^ The plain tenor of this Scripture is this. If you will have any thing at all to do with me, if you D d 4 pretend «* Deut.x. 12. • Pfal. lxxxi. S, J;, io. ( 424 ) yOL. pretend any obedience or affedion to me, you n. muft take me alone to be your God ; you muft not entertain any llrange God \ there muft be no God that muft be higher in your thoughts than I, or adored and loved more than myfelf. If it be not fo, if there are fuch among you as will not thus hearken to me, I have nothing to do with you. Thus it is evident, that it muft: needs be an efiential thing in religion for a man to love, and efl:eem God above all things ; he muft efteem him as his higheft, chiefeft, and moft excellent good : for it is fuch a valuing of God that can alone denominate a man religious. And now do but a little confider. Do you think it poffible for fuch an eftimation or love of God, as the higheft and chiefeft good, toconfift with a forgetting of God ? Can a man forget God from day to day, in the fenfe of the itxt^ and yet efteem and love this God as his higheft happinefs, and chief good } Is this poffible .? Can you apprehend it t6 be poffible, that a man fhould place the top of his felicity in God ; and love God above all things elfe in the world -, and yet pafs from day to day, and never think of him with delight and pleafure .? Is this, think you, confiftent with the efteem of God, as your chief good I You cannot be fo vain as to think fo. That man would be hifled at as a ridiculous perfon, that will fay, " What I love above all " things in the world, I never ufe to think of I ** love God better than any thing, but he hath \\ no place in my thoughts ^ I never think of him ; ( 425 ) ^ .*' him ; I can pafs on from daylo day, and never S e r m- '' have a ferious thought of him.'* Is this pofTi- XXI. ble ? You fee wliat the love of God in the foul doth carry in it, namely a remembrance of him, in the twenty- fixth chapter of Ifaiah •, The defires of our fouls are unto thee^ and to the remembrance of thy name *". That perfon would be fcorncd as a moil abfurd wretch, that would ever offer to pretend fuch a thing unto God, as to fay, "Lord " I defire to love thee above all things in the *' world, and yet I never think of thee ; it is " very feldom that thou haft any place at all in •" my thoughts.'' This is the mofl abfurd, felf- conceited Ipeech that can be imagined. None, that have any wit at all, but know that if they have any underftanding of God, their fouls do earneilly and vehemendy flow forth in love and defires to God. Our Lord fays. Lay up for your felves treafure in heaven for vjhere your treafure is^ there will your heart be alfo ». Lay up your treafure in heaven, that is, in God ; let God be your treafure. You know what a man counts his treafure : why it is that, which is moft dear and precious to him -, moll: valued by him, and loved above all things elfe. A man will count nothing his treafure, but what he holds in great efteem. Let your treafure then, fays Ch rift, be in heaven : that is, let God who is in heaven, who there makes known his glorious prefcnce, that is injoyed by faints and angels, and which we exped to injoy ; let him be your treafure. And f Ter- S. * Matth. vi. 19, 2j. ( 426 ) And where our treafure is, there will our hearts be. What you efleem and love beyond all things, your hearts will be continually working to, and your fpirits flow that way. It is a mere abfiird vanity to talk of having a treafure in God, if a man's heart be not with him. As fhe faid to Sampfon, How canfi thou fay^ I love ihee^ when thine heart is not with me ^. So the foul is apt to fay it loves God, and counts him its trea- fure, and higheft happinefs, when, alas ! the heart is not with him. We find that a light efleeming of God, is the fame thing with for- getting him, and thofe exprefTions are ufed as fynonimous by Mofes. Jejhurun forfook God that made him^ and he lightly efieemed the rock of hisfalvation ». And then prefendy it follows. Of the rock that begat thee thou art unmindful^ and haji forgotten God that formed thee ^. Thus to make a light account of God is the fame thing, as to forget him ; and therefore that perfon has never yet (tt one foot towards religion, who hath not yet made God his chief happinefs, the only joy and delight of his foul Therefore this is one thing, that forgetfulnefsof God doth exclude the eftimation and love of God, as our portion and chief good. (2.) FoRGETFULNESS of GoD cxcludes dc- pendance on God as our flrength, and the life and flay of our fouls ; which is alfo a moil eflen- tial piece of religion. That man knows nothing at all pra6llcally in matters of religion, that does not ** Judg. XVI, 15. ' Deur. xxxii. 15. ^ Yew 18. ( 427 ) not live In a continual dependence upon God as S e - the life, and flrcngth, and fupport of the fuul. >^ They are fpoken of as perfons who cannot pof- fibly obtain falvation, while in their prefent (late, who are not yet come to that beHeving in God, which carries the whole heart to acqniefce, and reft, and center in God. JVbofoever Jh all call on the name of the Lord JJoall he faved. But how Jhall they call on him^ in whom they have not be- lieved ^F Calling upon God is a thing efTcntially neceflary unto falvation, and believing in him is indifpenfibly necefifary unto calling upon him. It is put for the whole worfhip of God : and it is impoflible for a foul ever thus to call upon God ; that is, to worlhip him, to live fubjed to him, and be devoted and given up to him, who doth not believe in him. And this believing in Gob refpedts him as the ftay, and ftrength of a man's foul. It plainly implies a fenfiblenefs of its being utterly impoflible, that I fhould fubfift or live without God ; and fuppofes a conftant reliance upon him as my God, who is my very lik and ftrength. And therefore you find how thofe, who do not fo, are derided by the Pfalmift. The righteous Jhall fee and fear ^ and fhall laugh at him. Lo I this is the man that made not God hisflrcngtb't hut trujled in the abundance of his riches^ and Jlrengthened himfilf in his zvickednefs. But I am like a green olive-tree^ in the bcufe of God \ I truji in the mercy of God for ever aud ever *". The foul that is truly religious is by truft fo planted into I Rom. X. 19, i4. »°Pral. Lir.6', :, S. ( 428 ) into the very mercy of God, as I may fpeak ^ that there it is rooted, and fprouts as a tree doth, in the foul that bears it. But they are out- cafls, and a company of profane irrehgious wretches, that do not thus truft in God, and make him the flay, and fupport of their fouls. Lo^ this is the man that made not God his ftrength ! It is re- markable to fee in how ludicrous a way fuch perfons are fpoken of, as if they were to be hifled out of the creation. " Lo, there is a man *' that hves without God! a perfon not fit to be, '' numbered among men ! Away with him, as a *' moil ridiculous wretch, who thinks to live " without flaying upon God!" Trust in God then is efTential to religion. And do you think that this can pofTibly confifl with forgetting of God ? Can a man truft in God, as the flay and fupport of his life, of whom he is unmindful ? Who can pafs one day after another, and never vouchfafe him a ferious thought ? Truft in God is a continual thing. I do not mean that it is to be exercifed without intermifTion, but that it is an habitual dependance. And therefore it is faid, The juft Jhall live by faith ". We live by breathing, and it will not ferve our turn to breathe to-day, and live by that breath many days hereafter. No, that which we live by is a continual thing. And thus thejuft fhall live by a continual reliance and dependence on God ; which implies a mindful^ nefs of him. When the Pfalmifl fpeaks of that trufl, ■ Heb. X. 38. (429) truft, which he repofcd in God, he fpcaks oFS e r m. it in this language ; / have fct the Lord always XXI. before me^ hecaiife he is at my right hand I JJjall n'.'t he moved''. Here was a continual minding of God. What is it to have God always before us, but to have him the prime, and the principal object of our thoughts? fo as that there is no- thing, on which our eye doth fomuch fix, as it doth on God. And this flands with that con- junction, or that' dependence which the foul hath on God. So again ; Mine eyes are ever towards the Lord., for he floall -pluck my feet out of the net P; That is, my reliance is upon God -, mine eye is cor.tifiaaliy towards him, and I have him ever in my thoughts. It is he in whom I Jive, and from whom I have all my expedation. Thus it is impoHible, that a m an fhould be in this fenfe a religiG-js perfon who is forgetful of God ; fince he who t.iinks not upon him, cannot be fuppofed to depend upon him as the life and ftrengch of his foui, (3.) FORGETFULNESS of GoD CXcludcS alfo the fear of God •, and that awful fubjedlion unto his Jaws and commands, as our rule, wherein the foul fhould continually live : and this is too an effential part of religion, as is well known to all that underftand any thing of religion. Can he ever be faid to be a religious man, that doth not live in the fear of God ? Why, it is fo ef- fential a piece of religion, that the Scripture doth often call all religion by that very thing, tlic fear of • Pfal. XVI 8. »xxv. I J. ( 430 ) V O L. of God. And hence it is alfo, that you find all II. wickednefs fummed up in this very expreflion ; There is- no fear of God before their eyes"^. The Apoftle had been defcribing a wicked man at Jarge, out of fome of the pfalms "■ : and this is that which he gathers up as the whole of that wickednefs, he had been painting out , to wit, nere is no fear cf God before their eyes. They are wicked perfons with a witnefs that do not fear God, that Jive without having any fear of God before their eyes. And muft not forget- fulnefs of God neceffarily exclude the fear of God ? What ! can any man be faid to fear him, whom he thinks not of ? to fear God when he minds him not, when he hath him not in all his thoughts ? Do but obferve the connexion be- tween this paflage and the eleventh verfe of the fame chapter, quoted out of the pfalms. 'ithere is none that underflandeth^ there is none that feeketh after God. It follows There is no fear of God before their eyes. Indeed it is impoffible it Ihould ; if they have no thoughts of God, if their minds and underftandings be not bent to- wards him, it is impoffible they fhould fear him. What 1 fear an un though t-of God .'^ a God, that a man does not think of, from day to day ? why, it is an abfurd thing ever to be imagined. And therefore this is a farther thing that the forgetfulnefs of God excludes; namely, that fear of God, and that reverential fubjedlion, that we owe * Rom. III. 1 8. *'xiv. LI II. &c. ( 431 ) owe to his laws and commands, as the rule of S e r w, our lives. And tlicn again, XXI. (4.) It excludes the intention of the honour "^""^^ and glory of God, as our end. That man hath no more religion in him, than there is in a bead •, who doth not in the ordinary courfc of his life defign, and aim at the glory of God, as the lii- preme and ultimate end of his adlions. You know it is that, which is required and called for from us in every thing we do. Whether ye eat or drink^ or whatfoever ye do^ do all to the glory of God ^. This is a truth obvious to the under- ftanding of every one, that every perfon who is religious, intends and defigns x.\\t honour and glory of the great God, as the ultimate and chief end of the ordinary adlions of his life. So as if a man fhould come and afk him, " For what is " it that you are going about this bufinefs, and " thofe affairs •, and what end have you in what *' you do ?" he will fay, that I may honour and glorify God in fo doing. This is religion. So then it is not enough to befpeak a man reli- gious, to do things that are in their own nature honell and juft, and not liable to exception ; but CO do them defignedly for the honour and glory of the great God, as his end. Now do but confider. Can a man do fo, and not think of God? Can it ever be rationally faid of any one of you, that you live from day to day in the fervice of the great God, and to the honour and glory of his great name, as the chief and principal • I Cor. x.-r. ( 432 ) VOL. principal thing you defign in your whole life j II- when you do not, from day to day, think of God? do not from morning to night take up one ferious' thought of God ? Why, your own hearts will tell you it is utterly impolTible : and a man is nothing in religion, who does not come up to this ; who does not make the glory of God the ultimate end of his affairs, and the adlions of his life. Thus you fee that forgetfulnefs of God ex- cludes the principal, and effential parts of reli- gion. It implies, that a man doth neither efteem, nor value, the all-fufficiency and holi- nefs of God, as his happinefs and portion ; nor doth he truft in the power and omnipotence of God, as his flrength and fupport •, nor doth he fear him, nor live in fubjedtion to his laws and commands, as his rule ; nor doth he aim at the glory of God, as his end : therefore every one who thus forgets God, muft certainly be a wicked perfon. 2. Consider alfo what is included in this for- getfulnefs of God. As it excludes the main ef- fentials of religion, why fo truly it does include the moft horrid and heinous pieces of wicked- nefs|that you can think of. I fhall inftance, very briefly, in a few. (i.) It includes worldlinefs and earthly-mind- ednefs. The foul, though forgetful of God, is not idle. If God is not the obje6l of a man's thoughts and afi^edlions, fomething elfe is. They do not want an objed. They find fomething ( 4.13 ) elfc to imploy themfelves about, when theySERw. thus forget Gon and Hint him out of their XXI. thoughts. For much is evidently impHed in this '^'^v-^ Scripture : Many walk of whom I have told you often, and now tell you even weeping j that they are the enemies of the crofs of Ckrijl^ whofe end is de- jirutlion^ whofe God is their belly ^ and ichof^ glory is in their fhame^ who mind earthly things ^* Obferve, thofevery perfons who are here fpoken of as minding earthly things, are alfo faid to be fnch as have chofen to themfelves another god. Their god is their belJy. This we arc not to underftand firidly, but in a large fenfc ; to wit, their fenfual appetite. Their belly is their god ; and accordingly they mind earthly things, and their hearts are quite taken off from God. And do not think this is a light piece of wickednefs, to live a whole life's time in this manner \ efpe- cially under the gofpei, and the profelTion of the Chriftian name. The Apoftle as it were weeps over it. It is a thing, faith he, t';at I cannot think of without pafTion and tear. ; to fee a company of wretches that call themfelves Chri- ftians, and profefs themfelves to be fo, who yet are the enemies of the crofs of Chi id : they are apparently fuch, for they mind earthly things. Thi$ then is one thing that forgetfulnefs of God includes, namely earthly-mmdcdnefs ; which is the moil horrid wickedncls you can think of, for it ftands in mod dirc but to think of God (as upon fuch a day as this efpecially, when you have no other bufinefs but to think upon himf) pray confider, which way do your thoughts run ^ can you fay, it is God that is the objed of your thoughts and afFcclions ? that " E e 2 • upon ^ Rom. VIII. 5, 5, 7. f This pafldge makes ir very probable, that this fermon was preached on one of thofe Fall-dap, which were fre- quently Iblemniicd before rh^ Rertora:ion, by pubiick ai>- thoriry. (436) VOL. upon Inch a day as this, they are from morning II- to night taken up about nothing elfe but God ? You have nothing elfe to do but to think of God ; and if your thoughts decline, and turn afide after covetoufnefs and the things of this world, what is this but a plain enmity againft him ? And this is what the hearts of men fay ; they rather choofe the moll defpicable, bafe ob- jeds to fpend their thoughts upon, than about God. And is it, think you, a hght piece of wickednefs for a man to have fuch an enmity in his heart againft God ? And then again, (3.) In the third place, forgetfulnefs of God includes in it plainly a contempt of him ; or im- plies that we have a bafe, low, diflionourable efteem of God. It is faid (in the pfalm next to that in which is my text) of the wicked man, that God is not in all his thoughts *. The wicked wretch paffes from day to day, and never affords God a ferious thought, nor allows him a place there. And what is the reafon of it ? Why the Pfalmift puts it plainly upon an open manifeft contempt of Goo. Wherefore (faith he) doth the ^wicked contemn God >' ? He fpeaks, as in- deed the interrogation imports, with a kind of pafTion. Oh ! wherefore is it ? what heart can think of a reafon, why any man fliould prefume to contemn God ? In fhort, their taking low bafe things into their thoughts, while they fliut out God, plainly proceeds from a contempt of him, . * Pfal. X.4. f Vcr 15. ( 437 ) him, and becaufe they defpife him in their ownSs r m. hearts. And, XXI. (4..) To add no more, forgetful nefs of God ^ ""^^ implies atheifm ^ which involves in it all wicked- nefs, as being the root and bottom of all. Pcr- fons who forget God plainly deny in their own hearts, that there is fuch a one ; who ought to be the higheft, fupreme ohjed of their thoughts and affedions. This evidently appears from the connexion of the beginningof the fourteenth pfalm, with the following vciies. The fool hath faid in his hearty there is 710 God, They are corrupt^ they have done abominable works. The Lord looked down from heaven^ upon the children of men to fee if there were any that did underfland and feek God. And the report you have is this. They are all gone aftde ; they are altogether become filthy ; there /> none that doth good^ no not one. There is not a pcrfon to be found among all thefe wretches that underftand, or feek after God ; or hath any ferious thoughts or confiJeration about him. And what is the reafon of all this ? Why, like fools as they are, they have faid in their hearts, that there is no God : and hence it is that their minds and underftandings have quite for- gotten, and given over to look towards him \ wherea:s he that co'nes to God, muft believe that he isy and that he is th^ rezvarder of them that *li' ligently feek him ^, They are corrupted within themfelves, and then furmife that there is no fuch being to whom they are accountable ; and there- E e 3 forr * Heb XI. 6. ( 438 ) V O L. fore they live fecurely, negle6ling and forgetting n him, from day to day, through their whole life. There is alfo a like connexion in the fiftieth pfalm, towards the latter end. ^hefe things haji thou done (having fummed up a great many Idnds of wickednefs before in the preceding verfesj and I keptfiUnce. 'Thou thoughtefi that I was altogether fuch a one^ as thy felf *, hut I will reprove thee and fet them in order before thine eyes, ^Tow cor&ier this ye that forget God ! To deny any of God's efiential attributes, is to take away Jiis being. To fay, that he is not fo holy, as to hate fftt; that he is not fo juft, as to revenge and punifli finners ; is to fay, that he is not. Well! this you fee is connedled with for- getting of God. But this God whom ycu flighty and make fo little reckoning of j this God, I fay, will reprove you. And I pray, confider ye that forget God, who have all this while looked upon him, as if he was like the idols of this world? that the time is coming when he will kt your fins in order before your faces. And thus I have evinced to you this truth, that they are wicked perfons who forget God ; which is evidenced thus : to wit, forgetfulnefs of God excludes all religion, and alfo includes all >vickednefs -^ and what would you liave more ^ It niuft needs then denominate fuch a perfon, who lives in the guilt of it, a wicked perfon with a witnefs ^ fince it grafps within its compafs all ^ickednefs, and fhuts out all religion ^. * If any fhoulcj fir>d this difcoiirfe too long to be read at once. ( 439 ) Sr R M, IV. Th e fourth thing propounded to be XXI. fpoken to was this ; namely, that thcfe wicked ' — •'"^ peribns, who thus Hve in a forgetfulnefs of God, mufl; be turned into hell. I fliall touch briefly upon it, and fo clofe with a few words of Ap- pHcation. As it is the property of the wicked man to forget God, fo it mull be his portion to be turned into hell. The eviflion of this will be eafily evident from confidcring thefe three things only. X. It is mod confonant to the juflice of God that thus it fhould be. 2. It is mod agreeable to his law. And, 3. It is moil ferviceable to his honour and glory. I. The juflice of God doth require this •, that thofe perfons, who live in this world forgetful of God, fhould at lad be turned into hell. If God is jufl, he mufl deal in this manner with a company of rebels ; wha never take notice of him all their days, and fhut him out of their hearts and thoughts. What! can the higheft God, the eternal majefly fuffer fuch an affront as this from bafe dirt and earth, and never take vengeance ? h God unrighteous vjho taketh vengeance % as the Apoftle fpeaks in this cafe ? No, undoubtedly. But I cannot ftand now to infifl on particulars. E e 4 «• once, particularly in families, here is a proper rcfting- place ? Roin. HI. 5. ( 440 ) VOL. 2. It is agreeable to his law that God (hould ^ rhuz Dunifh the wicked. It is one and the felf- ^'■"^'*'' fame law that is a rule of duty to us, and which by the divine appointment is a rule of judgement urto him. And this righteous law hath deter- mined, that they who thus fin^ mufl be thus panifhed. For this we need to go no further than the text itfelf. fbe wicked fljall he turned into hell^ and all the nations that forget God. Tne law of God hath exprefsly provided in this cafe \ fo that it any man fhould now think to pu; in his exception againft this determination of God, alas! it muft be faid to him : " Vain •* wretch, it is now too late ! This law was made *' long ago •, before thou wert born, or heard of *' in the world, and ever fince the world wa§. *' And doft thou think a law fhall be repealed *' in a way of favour to a moll rebellious wretch, *' wliich the fovereign Eternal God had efta- *' blilhed before the ages of the world ; that it " migiit be a fundamental and invariable rule of *^ Gqd -s proceedings even to the end of it .'^ Alas ! '' X cannot be." God hath decreed many thou- ^T^x-^.d. years ago this law \ tliat they who do for- get him, fhall be t^irned into hell without mercy. And if this be their continual ftate and frame without a change, it muft needs be thus with therj. There js no alteration in this cafe ; for God is not a man that he fljould lie^ nor the fan of man that he fhould repent (heathen Balaam knew ibmurh of God as that came to) Hath he faid and ( 441 ) Mndjhall be not do it ? or bath be fpckcn, andjhall Se r m. henot make it good^? XXI. 3. And again in the third place, it is mod ferviceable to his glory and honour, that thus it fl^ould be i I mean, that thofe who perfid, and go on to the iaft in a forgetfuJnefsof God, fhould be turned into hell. For what glory hath he otherwife of them ? The Lord bath made all things for bimfelf -, yea even the wicked for the day of evil \ He will punifh them in the day of judgement, becaufe they are the mod perverfe creatures that ever came out of his hands. He hath made them for the day of wrath, as the wife man fpeaks ; and there is no other way for the Lord to have Yii'^^ honour and glory of thofc perfons f. See to this purpofe what is fpoken in the words immediately before the text ; The Lord ^ Numb. XXIII. 19. c Prov.xvi.4. I The learned Author feems, almoli everywhere, to quote texts of Scripture with great propriety, and is gene- rally very happy and judicious in his delcants upon them ; of which all his pofthumous difcourfes (as well as thofc pub- liflied by himfelf) arc an abundant tcltimony : n^wirh- Handing the liberty he allowed himfelf-, and the familiar freedom with which he delivered them, wiiiiout written notes. But the Editor is apprelienfivc, that Ibmc may look upon the quotation of this pjlTage from Solomon, as an excep- tion. It mud: be ack;iovvicdgcd, tliac thcfe words have often been made ufe of in fivour of a very dilcouiaging doctrine ; which, above all others, tends to enervate the force of all the motives and arguments, that can be made ufe of, to ingagc perlbns to attend to the exhortations to a holy and religious life. And becaufe fome may imagine the Author, from his comment on the paHkge, underltood it in the fenfe here alluded to ; which is evidently ctmtrary to the general drain, and tenor of his fentiments, in all his writings ; it may not be improper to endeavour to fet it in its true point of light, and to fhew in what fciifc the Author may be underflood. It ( 442 ) VOL. Lord is known hy the judgement which he execu^ n. teth '^ and then it follows, ^e wicked Jh all be turned into helU cind all the nations that forget God. And why muft this be ? becaufe God will never t\{t be known by them. Here they Ijve fo many years in the world, and God fhews himfelf by his creatures, by his providences, and by his ordinances ♦, and they will take no notice of him : they fpend away their days, and allow God none of their thoughts. *' I cannot be re-^ *-' gardedby thefe creatures (faith God) they do " not regard, nor take notice of me. .Well ! ^^ I fliali take my leave of them. When they " come It is very true, the glory of God*s judice requires (as the Author had obferved) th^t wicked men be punifhed. For to lijppofe that God will make thofe liappy, who live in a criminal forgetfulnefs of him, is a kind of outraging all his j)eifodtions ; and no more to be imagined than that he will make an innocent being, for inflance, an angel that never fell, eternally miferable out of mere fovereignty and plea- lure. Neither reafbn, nor revelation reprelent the Al- mighty as fo terrible to the innocent, or fo eafy to the guilty. But to aiTcrt that wicked men, perfiftiner in forget- tulnefs of God and a courleof fin, will be punimed in the day of wrath ; is to alTert a very great and awful truth, and very probably is all that the Author meant by this paiTage. But hov/ever, as the learned bifliop Patrick obicrves, the ienfe of the place feems to be this ; that God makes ufe of wicked men, as well as all things clfc, to anfwer the ends of his providence in this world. As for inftance ; by the ambition of tyrants he inflicts thofe calamities, which he defigns upon a wicked nation or people. But the fenfe after ail needs not to be lb confined. Go d has made all things for hlmj'elf\ or, as the words may be rendered, he has made all things to correipond, or anfwer to each other : yea even the -wicked for the day of evil. That is, not only to be his fcourge or inrfrument of bringing calamities upon others in this life, but has fliited and proportioned the punilTiment of evil men to their deferts; or has fettled the connexion between vice, and mifery in the world to come : juft as he has fixed the relation of virtue, to future happinefs ; or, as it is elegantly cxprefTed, made rightcoufncfs and peace to kifs each o;her. ( 443 ) ^^ come to be turned into hell, and to fall under S e r m. *^ theprefTures of everlafting wrath and mifcry, XXI. ^' then they will not forget God j then they wi ^' know the God, they never knew before •, then *' they will remember him, though now they ^^ never think of him. Let them now try (faith " God) whether they will forget me, now that *' I have them under my wrath and vengeance. *^ While they are in this world, they banifh me ^' out of their hearts, and thoughts : I cannot *' get one fpare thought from them from one *' day to another 5 but when they come to feci ** me, and the power qf my anger, they will *' then know that, which they would never *' know before." Thus you fee, that God's juflice, his law, and his glory require, that thofe wicked perfons who forget God fhould be turned into hell. I fhall clofe all with fome few words of application. I. We may hence learn, that religion conr lifting of mere externals will never fave any nian. A perfon may be a wicked man, and lia- ble to- be turned into hell, notwithftanding any religion that lies in mere outfide fhew. You fee this plainly, that men are liable to be turned into hell for their forgetfulnefs of God. Why, a man may forget God, and yet live under ordinances, and under the Gofpel. A man may forget God, and yet may be a moraj man ; and juft and righteous in his dealings among men. And therefore, it is nothing that lies in mere externals, that will either denominate a man feligious, of that will fave him from pe- rilhing, ( 444 ) VOL. rifhing. A man may go to the utmofl extent II. of all outfide religion, and yet forget God -, be wicked all the while, and fo turned into hell at laft. And therefore, it is a vanity for men to deceive themfelves into an hope, that all is well with them ; and that all Ihall go well with them at laft, becaufe they are profefTors, and injoy Gofpel privileges ; or becaufe that no man can challenge them with fraud, injury, or wrong done to their neighbours. It is a vain thing for them to think that therefore they are fafe, and in no danger. They are all the while forget- ters of God, and that is enough to befpeak them wicked ; let them, in other refpeds, be what they will. And therefore you are to know, that it is not taking up a profeffion, or this and that form of religion, that will intitle a foul to glory and falvation at laft ; but it muft be the having of fuch a work done upon the heart, as will turn the ftream of a man's foul towards God, and carry his thoughts and affecftions after him. It is this, or nothing, that muft make you Chriftians, and fave you from hell. It is but too common a vanity in thefe days, wherein we livCj for men of carnal hearts and corrupt minds ; that could never indure to be at the pains and expence to wait upon God in the way of his ordinances, in order to have their hearts thus changed and turned unto God : it is, I fay, a common vanity with fuch perfons to think that all their bufmefs, in order to fecure themfelves and provide for their own fafety and welfare. ( 445 ) fare, Is to take up a certain form of worfhlplng SzRAf and ferving God. Alas! a man may pcrilh, XXI.' and go to hell, whatever form he is of, if he has a carnal heart •, a heart tliat doth not delight in God : this wilJ be fufficitnt to damn a man at lad, . le: him take what courfe, or be bf what re- ligion he will. And it is a plain cafe, It fpeaks an unfoiind, fliifting heart, which cannot indure that fuch a work as this (hould be done, bur (links away from it. Such are pinching and gall- ing ways ; and therefore they feek for cafe, and reft, fome other way, and for a cheaper method of getting to heaven ; as if going into fuch .a party would fave a man. Why, alas ! it wiJi not do it. It muft be a change wrought upon the heart and foul, that will take it otf from this world, and pitch it upon God ; if we would have an intereft in him, or live in his bleflcdnefe another day. There are thofe, who are fike the perfons faint Paul fpeaks of to Timothy, ^hi time (fays he) will come ^ when they will not in- dure found do5Jrine •, hut after their own lujlsfball they heap to themfehes teachers, having itching ears-, and they fhall turn away their ears from tbt truths and fhall he turned into fahks^, 7'hus it is with many wretched fouls in the ways ot God : while they have been walking in them, it may be they have been barren and unfruitful, through their carnal hearts, which cannot indure to have any thing done to the purpole ; therefore they defire to find an eaficr way than this. They run to * 2 Tim. IT. 5, 4- ( 446 ) to other teachers, having itching ears; and think of going to heaven upon other terms, by only taking 'up other forms, and changing the way of their religion. This fpeaks a heart to be iinfound; as it is a fign of an unfound body, that can reft itfelf in no pofture, but lies tumbling and tolling in the bed. It hath reft no where ; when it hath rolled one way to another, it muft come back to the fame pitch and pofture, it was in before. Why, the man is not well ! alas I the fault is not in the bed, but in the body ; it is becaufe the body is not- well, but unfound and unhealthy, that it cannot reft. And fo men un- der the ordinances of the Gofpel difpenfation cannot find reft to themfelves. They cannot indeed find fault with them ; but they have fleftily carnal hearts, that cannot indure any thing fhould be done to change, and turn them unto God ; and therefore they feek out new ways, that they may get to heaven in a cheaper, and aa eafier manner. And if fuch fouls have a mind to go in thofe ways, that were never known or heard of before, for fo many years, they will not find what they feek. For, alas! a carnal heart, will carry its own peft, and trouble about it, wherever it goes : and they will be forced cither to fay at laft, the old way of real religion is beft ; or cKe they will caft off all religion, and there will be the end, as experience in this cafe doth abundantly witnefs. II. ( 447 ) S F R Nf II. As this plainly inftrii<5ls us, that religion, XXI. lying in externals only, will never fave a man •, fo it informs us alfo, that wickednefs, lying in the hearts and thoughts, will abundantly fulBce to damn a man. And this is no ftrange do6lrinc ; at leafl it fhould not feem to any that have ever read the Bible, and know what belongs to true religion. Do not you know, that the heart and the thoughts are the prime and principal fpring of that wickednefs, that ruins fouls and turns them into hell for ever ? Out of the heart (fays Chrift) proceed evil thoughts * ; and thefe fpcak a man defiled, make him wicked, and turn him into hell at lad. Obferve alfo this Scripture : O Jerufalem wajh thine heart from wickednefs^ thai thou may eft he faved\ how long fhall thy vain thoughts lodge within thee ^ ? Wickednefs and vain thoughts here are parallel cxprefTions, which expound one another. That wickednefs, of which the Prophet fpeaks, confifts in the vanity of the thoughts : and thofe are a man's vaincft and moft wicked thoughts, that run be fide God; and have not him for their objedl, nor terminate upon him. Therefore wafh thine heart from this wickednefs, for certainly elfc there will be no falvation for thee. Alas! thou art a damned man, a loft creature, if thine heart be not wafhcd from this wickednefs of the thoughts. Repent ^ therefore, of this thy wickednefs^ and pray God if perhaps the thiught of thine heart may be for- given ! Math.x7. 19. ' Jerein. iv. i4- 2 ( 448 ) V O L. given thee «. In fhort, to exclude God out of M. our thoughts, and not to let him have a place there ; not to mind^ nor think upon God ; is the greateft wickednefs of the thoughts that can be. And therefore, though you cannot fay of fuch a one, he will be drunk ; or he will fwear, cozen, or opprefs ; yet if you can fay he will for- get God, or that he lives all his days, never minding nor thinking upon God ; you fay enough to fpeak him under wrath, and to turn him into hell without remedy. III. If they are wicked perfons, who do not think of God, and Ihall for that reafon be turned into hell, then all thoughts are not free ; that is, men are not at liberty, as they vainly imagine, to difpofc of their thoughts as they will. Alas! the cafe is quite otherwife than what many poor wretches imagine. They go up and down in the world, never minding God from day to day, and they think this is no fin ; faying, " Why, what is this ? It is but the " difpofing my thoughts ; and furely I may do *' what I will with my thoughts. What matter *' is it what becomes of them ?" But faith God ; *' What is there elfe that I value more, or fet a *' greater price upon, than the thoughts and af- *' fe6lions of the foul ? I mud have them or " nothing. So, be what thou wilt in profefTion " and pretence ; yet if I be not in thy thoughts, *' if I be forgotten by thee, I will look upon « thee « Afts vni.22. ( 445 ) *' thee as a wicked perfon, as one that fliall be Serm< '' turned into helJ.'' Truly, if tlic cafe be fo, -"^XI. you muft learn to correal that foolifli imagination, that your thoughts are free •, or that you may life them as you pleafe : and know, that if men will give him no place there, this is a dcfpcrate, horrid wickednefs, that the great God will be avenged upon one day, IV. Since the cafe is thus, that wicked men, and all thofe who forget God, fhall be turned into hell ; we may learn hence, that there are but few that fhall be faved. Do but weigh the cafe ferioufly, and confider with your feWcs^ how few there are that fo live, or in the face of whofe converfations it appears, that their hearts arc fet upon God 1 whofe minds are taken up about him, walking up and down the world from morning to night, rejoicing and delighting them- felves in God ! Oh, how few fuch there are -, and tonfequeritly how few that are not wicked, and fhall not be turned into hell at laft! My friends, God doth not dally with us in fuch Scriptures as thefe. They are plain words which arc here fpoken, and we may turn off the edge of them from rending and cutting our hearts if we will ; but one day we ihall hear that we were told, and read alfo, that. The wicked JJjall he turned into hell, and all the nations that forget God. We may therefore eafily learn from hence, that going to heaven is not fo common a thing as molt men fake it to be. Alas' it is not, if the word of Vol. II. i^ ^ ^^^ ( 45^ ) V O L.God is true. It will be found, that going to II. hell will be much more ordinary among men that live under the Gofp::!, than going to heaven. For it is faid, they Ihall be turned into hell that forget God. Now, are not thefe plain words ? Do they not evince and demonftrate that a great part (alas ! the greatefl part) are hurrying into hell apace ? And is it not fad and miferable to think, that poor fouls fhould thus fpend all their life-time, under a Gofpel of Grace ? and that fo much light and love fhould fhine from heaven in vain ? It fhould not be thought of, without pain and agony, that men fhould thus perilh ; that there Ihould be fo few faved from hell and deftrudion, notwithftanding they are under a Gofpel of light and falvation I The truth I am upon is intimated in part of the melTage to the Church of Sardis. nou haft a few names even in Sardis, which have not defiled their garments % (ind they Jhall walk with me in white, for they are worthy ^. Alas ! how few are there, how few amongft a whole affembly and congregation of people, that keep themfelves from pollution through lufls ? How few names are there to be found in an aflembly, who come undef the charadler of perfons that have not defiled their garments ? or, of thofe who have numerous thoughts of God from day to day ? How few are there, that do not come under the charadler in the text, of being forgetters of God ; and fo of fuch as mufl be turned into hd\ ? It concerns us ^ Rev III, 4, (4^0 usall to be ferious in thinking upon this matter. SER\f. God hath been ferious in revealing this truth to XXI. us ; and his Ipirit is poured out for the confirn-i- '— "v"*" ing, eftabhfhing, and prcfling it upon your hearts and Ipirits, whoever you arc ; and there- fore think well of it, and confider ferioudy how few good men there are, who fhall finally be faved. V. You may hence learn alfo, that God hath an infpeclion into, and a full knowledge of, the hearts and thoughts of men. This is evident, for you fee he makes his judgement upon what lies within the inward man ; and hisjudgemcnt at laft will proceed upon the fime ground. '- I " muft have ihofe turned into hell (faith the " Almighty) who never think of, nor remem- " ber their God : they mufl undergo my wrath, ** that have thus forgotten me." Now if God's judgements muft be thus determined upon what is in the heart of man, then he knows your hearts ; and alfo what you do with your thoughts from day to day. His eye is upon your fouls and fpirits 5 and fees all the day long which way your affedlions lie, and which way they are car- ried : and it is by this, he muft guide his judge- ment at the laft day. Thus lays the Pfahnilt -, He that planteth the ear, JJoall not he hear ? be that formed the eye, Jhall not he fee ? He that chaftifeth the heathen, fJjall not he corre^ ? he that teacheth man knowledge, fhall not he know ? ^i^^LoRD knoweth the thoughts of jnan, that F f 2 t^^ ( 452 )' V O Jljhey are vanity \ He knows well all the vanify n. of your fpirits, though you may not obferve it. His eyes are obferving us ail the day long, efpe- cially on fuch a day as thir ; and according to the obfervation he makes, he mud judge us at the laft day. And therefore he mud be fuppofed to have a full, and perfed underftanding of all things -, fo as to be able, in that day, to lay out before a man the wickcdnefs of his whole life : to fpread before him the vain and wicked, the fenfual and earthly thoughts, which he was per- petually exercifed in ; and of which his carnal heart was the continual tomb. And this cannot be a more difficult, than it is a neceflary thing to him, who mud fearch the hearts, and try the reins, that he may judge accordingly at the laO: day. And then, VI. And laflly, we may learn hence, that it is no impoflible nor difficult thing for wicked men to know themfelves to be fuch ; and to make a judgement of their own eftates Godward. For you fee, they have a plain rule to judge by *, namely, this truth. He that forgets God is a wicked man •, and he is a wicked man that thus forgets God : and he that forgets God muft be turned into hell. I pray now do but confider, and think with your {dvc^. Is it fo difficult or impoflible for a man to know, what is the or- dinary courfc of his own thoughts ? You may eafily • VC.\\ XCI7. 9, Iv, T T. ( 453 ) eafily know If you will, at lead the generality oFSe r m. you may know, what the current of your ^^i- thoughts is ; and fo far make a judgement ^""^'^^ of your etlate accordingly. This we mufl needs acknowledge. For thofc men, who arc carnal and earthly, their hearts tell them they have not a thought of God, from day to day, from week to week, from year to year. Such perfons cannot be fo brutifli and abfurd, but they may know it, if they will, efpecially if they will take God's word. If not, let them fee whether they can have any furer rule that cannot deceive. But if they will take God's word, they cannot but fee that they are thofe perfons who are wicked, as they are forgetful of God j and upon that account mud be turned into hell at laft. My friends ! if we do not ftudy wilfully to ruin our felves, is it fo hard a matter for a man, a reafonable man, to fit down at night and confider, " Whither have my '' thoughts been this day ? Who hath had *' my thoughts moft .? What have I taken ** moft pleafure in this day ? Is it in God ? *' hath he been fo delightful and fo pleafant, «' and the remembrance of him in my heart «' and foul, as the pjeafures and comforts of this *' life have been to me ? Have I taken fo much ••^ delight to-day In the law of God, as I have *' in my friends, my riches, and my relations ? *' And have I had that fear of God in my heart, ^' left I ftiould fin againft him, as I have had Ff3 "about ( 454 ) V O L. *^ about my bufiriefs and affairs, left they fliould II. « mifcarry ?" Is it impofiible, I fay, for a reafonable man thus to confider, from day to day, v/hither hath been the courfe of his heart ^nd thoughts? And if he finds it is thus with him; that he hves without having a thought of God, that may ftay his heart, and ravilh his foul ; how obvious then is it, that he is a wicked wretch ! that the wrath of God purfues him ! and that be muft be turned into hell, with- out remedy, if this continues to be the ftate and condition of his foul ! Confider this, and give me leave to clofe up all, with one word of counfel and advice, to fuch perfons as thefe ; and may It be acceptable to your hearts ! I. Own your ftate and condition. If the cafe be thus, as you fee it is, that they are wicked perfons who forget Gop, and that fuch ftiall be turned into hell ; why, look into your own hearts, and fee whether they are not forgetful of God. And when you find that it is thus with you, let your judgement pafs upon your fouls and fay ; '^ My wretched, and undone foul ! ^' thou art that foul whom this law condemns ; '* whom this judgement convinceth as guilty of " this wickednefs againft God, and liable to his '-*' vengeance upon this account !" Therefore I fay own your eftate. It is no difficult thing for you to know it ; fay then, '' I am the perfoa *' whom the word of God condemns. I am '*' under the curfe as a perfon that have forgotten *^ God, and muft be turned into hell upon this ^^ account^ /( 455 ) " account, if It thus continues with me.*' But Se r M. this is not all. I would not leave a foul in this XXI. cafe miferably pcrifhing, and dcfpairing of all''^"^'^^ poflibility of being favcd ; but however know that you cannot be faved while it is thus witli you, and while your hearts are thus framed and turned from God. Therefore, 2. Labour forthwith to have the courfc and ftream of your fpirits turned towards God : otherwife, all hopes of your being favcd arc quite taken away. There is no polTibility of your falvation, till your carnal earthly hearts be chang- ed. Confidcr and believe it, there are but thefe two things •, either a change of heart, or ruin. And therefore labour, I fay, to have the courfe of your thoughts turned about, and direded forthwith towards God, without any more delay. And in order to this, you muft in the firft place endeavour to get a right, and diflintfl knowledge of God ; otherwife you can never think rightly of him. Study his word j labour to know what is there difcovered of his jufticc, righteoufnefs, holinefs, and power -, ofhisgood- nefs, and his love. Take in the whole compafs of the difcovery of God, to make up the ob)c'(5l of your thoughts ; otherwife you do nothing : your thoughts will pitch upon fome other thing, befides God. If you take in but part of the attributes of God, that is no God. It will be fome idle fancy that you take in, and not (ion, T f 4 if ( 456) V O L. i^ yonr thoughts are not To comprchenfive as te II. take in the whole difcovery of God in thofe fcr veral attributes, by which he makes himfelf known. And then in the next place you ipuft labour to have a work of fandlification, ^nd regenera- tion, wrought upon your own hearts. As there inuft be a right dating of the object, fo there rnufb be a right framing of the fubjedl too -, o- therwife it will be to no purpofe. If there be not a change wrought in the very inward of your fouls, fo as that your hearts be turned to- wards God ; to love, and delight in him, with all your foul, and ftrength -, alas ! your thoughts of God will not be voluntary, but forced : they will never be free, pleafant and delightful. And therefore you muft often go to God, and cry to him, and fay ; " Lord, I fee my thoughts run '' from thee! I cannot think of God at any " time with pleafanpnefs. Sanctify this heart ! ^' turn it to thy felf ! elfe I am loft, and fhall '' be turned into hell.'' Cry thus unto God mightily, and inceflantly, till you find fuch a work done qpon your fouls ; for that is the only thing that will procure a freedom, and facility of thoughts towards God : thofe holy, pleafant, and delightful thoughts, of which a fandified heart will be a continual fpring and fountain. And to prefs all this, I will deal plainly with you. If the cafe be not thus -, if your hearts are not turned, and changed, that you may have ( 457 ) fuch thoughts of God, as vvc have been fpcak- Se r ing of; there is no avoiding the mifcry threat- XXI. ned in the text; but there mud of nccefTity bc^ ** '^ an expectation fhortly of being turned into hell. That muft certainly be the portion of thofe pcr- fons that forget God. And is that a thing eafy and tolerable to your thoughts ? Is it eafy, and tolerable to you to think of being fcnt into that place of torment, without remedy, and without hope f merely upon this account, becaufe you would needs live without God in the world ; and would never have your hearts brought to- wards him ? Many deceive themfelves with the opinion of a tolerable hdl ; and therefore fuch a confideration hath no force upon their fpirits in the leaft. But think upon it a little, think what hell is ! Why, it is that place of torment, that God himfelf hath ordained for the punifhment of wickednefs and tranfgrefllon a- gainft him. He himfelf is the author of that ftate, and of that torment that doth belong unto it. It proceeds from almighty power, omnipo- tent wrath and juftice. And is that, think you, a tolerable thing ? That Tophet (the hell which the text fpeaks of) is ordained of old ■ the pile thereof is fire and much wood^ the breath of the Lord, like a fir cam of hrimfionc^ doth kindle it^. Is this, think you then, a flight matter, for a man thus to hurry and throw away his foul ? thus to fufFer himfelf to run into this hell and deflruc- f Ifai. XXX. 59. ( 458 ) V O L. deftrudlion, and merely becaufe he would live n. without God -, flight, defpife, and turn God out of his heart and foul, while he is here in the world ? Hell is appointed and prepared by God, in order to that juft revenge that he mud take ; and will take upon all thofe wicked tranf- greffors, that have their hearts thus hardened, and Ihut up againfl him. Alas ! that is a dreadful thing to think of. Revenge ! the revenge of a God ! that the eternal and almighty God lliould defign fuch a thing, as the avenging of himfelf in fuch a way upon wicked men ! O what heart, that is not made of ftone or a rock, can choofe but tremble ! To think, I fhall fliortly be fub- jed unto the wrath of God, becaufe I have for- gotten him, and have lived without him in the world ; unlefs my heart be wrought upon, and turned to him as the God of my hfe ; how dreadful is this ! Let me then recommend to you in the clofe that one Scripture, partly touched on before, which is at the end of the fiftieth pfalm. Now conjider thisy ye that forget God, left I tear you in pieces^ and there be none to deliver ^ What! are thofe who forget God, wicked perfons ? muft wicked perfons be turned into hell ? is this hell, and is this place appoin- ted for the torment of fuch wretches, by the eternal and almighty God ; that he may take his revenge upon them, for their flighting and negledling of him, or for what they have done in 1 Pfal. L. 22. 3 (459 ) in this world ? "Why then confider this all yc S e r mc that forget God, left he tear you in pieces, and ^^' there be none to deliver you. And fo much (hall fuffice to be fpoken to this text. The end of the Second VolumEc AM A N INDEX O F T H E Scriptures explained, or ciefcanted upon, in the two Volumes. Genesis Exodus Leviticus Numbers Deute- ronomy I Joshua Judges 1 Samuel 1 Samuel 1 Kings iChroni- CL ES "■} Chap. IX XII XV XIX XX XXVII XXXIX V XV XIX XX XXXIV IX XXIV VII XXVI XXIX XXXII XXIV V XXVII] XXX VI VIII XXX Verfe. 6 I I 14 II 2 9 2 II 6 3 6,7 17 i ^'^ 17,18,19 18,19,20 4 Vol. I. I. I. I. 31 6 22 22 Vol. II. II. II. II. II. II. II. II. II. II. IT. II. II. Page. 133,225 386 156 33 267 12 55 28, 173 1 1 1 127 ii7>i68 300 106 3^^ 102 40 103 98 172 171 :.0 2 1 1 1 Jo» Psalms Chap, VI XI XXXV II VIII IX X XIV XVI XVIII XXV XXVII XXXI XXXII XXXIV XXXVI XLII XJUVIII IV LXIII txix LXXIII LXXVI LXXXIV LXXXIX XCIV C (462) Verfe. 20 20 9,10 • 1,9 5 10 17 4 I 4 15 6 7 I 1,2 1,2 10 13. H I 9 II 25 25,26 I I 27 9.10,11 3 Vol. I. I. I. I. I. I. I. I. I. I. I. I. I. Vol. II. II. II. II. II. II. II. II. II. II. 11. II. II. II. II. II. II. II. Page. 302 310 95 97, no 73 30 8 8 iS 55 248 122 84, 199 '74 84 135 163 162 32,54 182 84 122 II 171 34- 188 II 92 35 122 50 84 74 452 94 FsALm> ( 463) Chap. Verfc. Vol. Vol. Page. Psalms CIV 34 I. 174 CIX 4 II. ns CXI 10 II. -93 CXVI I I. 199 CXIX 20 I. 202 59 I. 202 106, 112 II. ^53 120 I. 188 1 1 II. 261 CXIX 131 I. 202 CXXVI I II. 146 CXXXIX 7 I. 18 17,18 II. 420 21, 22 I. 269 Proverbs I 33 II. 200 X iS II. 42 XVI 4 II. 44 1 7 I. 291 XXI 25 II. 292 XXIII 7 I. 290, 270 XXV 22,23 I. 290 ECCLESI- 7 I 8 I. 126 ASTES i III I II. 141 VII 25 I. 23^ VIII 8 I. II. 94 M4 • XI 12 II. 37^^ Isaiah I 3 II. 9S 4»&c. II. «7 IX 6 II. 72 IX 4 II. sCs XI 9 II. 36Z XXI 33 II. 4if XXVI 8 I. XL II 3 II. 305 XLJII 2 II. i66 Isaiah (464) ' Chap. ' Verfe. Vol. Vol. Page. Isaiah XLVI 8 I. 44 LIII I I. 10 LXU 3 II. 107 Jeremiah IV 14 ii. 447 XXXI 31 35 I. 244 XLIV 19 II. 244 EZEKIEL XVI 38,42 II. 38 XXXVI 25 I. 117 32 "• 37^ Daniel IX ^9 II. 285 XI 32 II. 30 Hose A VIII 2,3 : II. 43 XIII 4 II. 2 Amos III 6 II. 348 IX 7 II. Sg MiCAH VI 9 II. 3^S^ZM 16 I, • 41 IX 7 II. - 89 Zechariah XII 10 n. •232 Malachi II 17 It. 222 III 17 II. iio8 Matthew V 10,11,12 II. H 21, 22 I. 278 23^24 I. 250 44, 45 I. 248,276 43 I- 277 47 II. III VI 19,20 II. 425 23 II. 58 34 II. '45 VII I I. 198 7— II I. 81 9,10,11 I. 58 * * 12 I. 259 21,23 II. 33 XVI 18,19 II. 649>8o III 3 16 •'^• 59 60 IV 22 I. 168 V 40 n. 37 42 I. 211 VI 45 4.. 243 6s IT. 234 VII 6 II. 151 IX 40,4^ II. 35 XII 10 I. 259 XIII 35 1. 248 XIV 17 II. 252 15 I. 13.193 21 I. '93 XVII 3 II. 105 XX ^7 I. 17^ 23 II. 70 XXI i5>i^5i7 11. 71 V 4 II. 42 41 11. 196 VII 51 11. 241 XVII II • 11. 255 A ^\CTS (466) Chap. Verfe. Vol. Vol. Page. Acts XVII 27,28 I. 29 XIX 35 I. II. 165 256 XXIII I I. 218 XXV 23 II. 321 P.OMAN§ I 4 II. 234 ^7 II. 270 19, &c. II. 105 20 I. 96 32 I. 269 II 7.^ 11. 35 15 II. 180 25 II 56 IV 15 II. 38 V 2, &c. II. 192 8 I. 273 VI 17 II. 259 VII 9 II. 30 VII 9 I. 98 ■ VII 24 II. 99 VIII i^ 13 I. 50 5 I. 31 5A7 II. 435 ^7,18 II. 192,212 28 II. II. 221 176 IX ^9 11. 230 X i3> 14 II. 427 XII 9 266 20 290 21 280,291 XIII 8, 10 132,216 XIV 4 198,304 10 198 THIANS3 I 21 II. 105 III 9 11. 1 340 .1 Cor IN X (467) i CoRiN- 7 THIANS J Chap. Vcrfe. Vol. Vol. r%c. IV 3 II. 20 12,13 I. 290 IX 7 I. 130 X 12,9 II. 255 XI %ii I. 57 10 I. 162 12,9 II. 235 XII 26 I. 306 XIII 5 I. '97 7 I. 9 XV . 9 II. S^i 34 II. 3 a CoRiN- 7 THIANS 3 II 2 I. 86 IV 6 II. 324 IV '^ II. 232 16,17,18 II. 210 18 I. 32 V 5 II. 235 13.14 I. 202 19 I. 14S XI 14 I. 258 XIII 14 II. 233 104 Galatians IV 8 11. 9 II. 3 V 22 I. 56 25 I. 5S 27 I. '75 VI 7 II. 39 10 I. 223, sen ^5 II. ^9 25 I. 2^9 Ephesians I 17 I. 57^^ II 12 1. 46 ^9 I. 161 IV 4 G g 2 II. 300 Ephi ( 468 ) Chap, i Verfe. Vol. )' Vtl Pagci Ephesiai^s IV 30 II. 231 32 I. 299 V I. 248 H II. 317 Philippians III 18,19 II. 433 Colossi A Ns 1 f.6 — 14 11. 194,210 16 — 2r I. i6i { 21 I. 148 III 2: II. 90 12^13 I. 299 14 I. 249 rTHEssA-7 LONIANS ^ rr 12 II. 301 it '3 II. 14, 257 III 12,13 I. 298 IV 9 I. 243 V '5 II. 324 2Thessa-7 lonians s i ir , 3. 4 II. 66,77 1 Timothy I 5r9 I. 241 II I I. 258 VI 17 I. 9 2 Timothy I 7 I. II. 56,239 119,232,236 HI 5 II. 119 12 II. 160 rv 2 I. 52 Tit ITS I 12 II. 4 II 54 I. II. 26 III Hebrews I 3 I. 164 14 I. 162 III 13 L 301 IV 2 II. 257 VI 18 I. 80 VIII II I. 244 X 26 II. 36 I x^ I I. 33 2 II. 257 He- (469) Hebrews JfAMES X Peter 2 Peter John Chap. Verfc. Vol. Vol,| Page. XI 3»4 II. ii3 6 I. .56 7 I. 32 8 II. 386 27 I. 1^ XII 22 I. j no 22,23 I. 161 xni 5 II. 291 I 2,3^4 II- '9' 2,24 II. I260 7 II ,292 18, 19 II. 1271 21 II. 258 22 II. 265 .11 16 I. 223 II. 23 v 9 I. 305 > I 8 I. 85 I 16 II. 93 22 I. 241,297 II 9 14 II. 'II. 324 IV II. 187 T 4 II. 119 * II 20 X II. 58 III I 4 3 5 L I. I. 33 2 b-, 165 6 II. 43 II I II. 28 15 I' 211 17 I II. 411 III I. 227 4 I. 238 15 L 307 17 I. 243 IV 12, 13 16 I. I. 28, 176 I Joh:^ C 47<> ) 2 JOHM JuDE Revela TION Chap. Page Vol. JV i8 ^0 I. 21 I. V I I. 2 I. . 20 II 20 I. 19 21 I. ■) II 2, &C. • 9 18 in 4 XI 23 xrii I XVI 15 ' Vol. II. JI. II. II. II. II. II. H. II. Page 169 9 246 226,238 238 58 244 237 61 32 33 450 23>32 n. ^59,126 Subscribers Names Omitted. Mr. Frederick Bull. Mr. John Moore of Stamford in Lincolnfhire. Mr. Roberts of ditto. The reverend Mr.' Saunders of ditto.