Section 15
It has been my earnest desire and endeavour to leave sin before it leave me. Who will not arm himself against an enemy that threatens every hour ? Our breath is in the hand of God: we may be well one moment, and dead the next. Many have gone well to bed, and been dead before morning. The time
THE LIFE OF LIEUT. ILLIDGE.
when, the place where, the manner how, are all uncertain. Many are taken away, not only in the midst of their days, but in the midst of their sins. It is my earnest desire to make my peace with God in time of health; that I may not have oil to buy when I should bum it. It is dangerous deferring repentance; that makes a death-bed uneasy, and dying hours uncomfortable."
Mr. George Herbert, on his death-bed, said, * I am sorry I have nothing to present to my merciful God but sin and misery; but the first is pardoned, and a few hours will put a period to the latter.'"
He that lives well cannot die ill; but he that lives without fear shall die without hope: he that hath no grace in his life, can have no true peace in his death. The longest day has its night, and the longest life has its death; that man's soul is in no good case, that is loth to think of dying."
When death calls, I believe I shall be as willing to go as flesh and blood will allow; for I am willing to part with every thing in this world. I desire to live in continual expectation of death; for that will make a man more careful to serve God, and will make a pious life the more pleasant; it will check inordinate desires of the world, and it is our Saviour's express command, Watek always."
'' It is a serious thing to die: it is a work by itself. A dying friend once said to me, * It is a hard thing to die.' It was the saying of one; ' If thy youth have been faulty, it is a comfort if thy age be otherwise.' It is bad to be wicked, but worse to continue so."
What thoughts hast thou of thy dying hour, and thy departing soul? It must ere long be required of thee; will Christ receive it! Hast thou made sure of that? If not, thou hast done nothing, but art undone to all eternity, it life be of such value as we think it is, what are our souls worth ? But we are earnest in pursuing shadows, and let go the substance ; we busy ourselves about trifles, and neglect the most weighty matters."
" July 15, 1700. I desire it may be my daily practice while I live, and am capable, to meditate something of death, and of my dying hours." Mr. B. in his treatise of self-denial, gives many reasons why we should submit to death, and be willing to die. ' Our lives are not our own, but his that doth require them, and he is Lord of them. The greatest potentates must undergo the stroke of death. All things in heaven and earth are at God's disposal: he gives and takes life at pleasure. How many beasts, birds, and fishes die, to feed us ! The best saints have trodden this path before us. Our Lord Jesus drank of this bitter cup, to conquer death, and unsting it for us: the best may be afraid, but death puts an end to all their fears ; it is joy when it is over. We should be willing to leave this wicked world, to go to the glorious society above. One would think these considerations snflicieBt to raakt any Christian willing to part with life freel j."
And afterwards he writes, ** It is the greatest wis- ] dom, in time of health and strength, to prepare for sickness and death: he that really doth so, his d jiof work is half done. I ought to do so more especiailr now; for my parents both died before my age. I had three brothers, and all dead; and this is my cli-macteric year. I desire, that thoughts of death mav fill me daily, that I may make it familiar to me.**
One says, O foolish soul, I wish thou wcrt as covetous after eternity, as thou art after a fadiaf:, perishing life; and after the blessed presence os' God, as thou art for continuance with earth and sio. Did we but love God as strongly as the worldliB doth his wealth, or the ambitious man his honoon. we should not be so loth to leave the world, and go to God. Turn thy thoughts from the vanities of thii world; set thyself .to study eternity, and busy thyself about the life to come; labour to get your heaiu into heaven, and doubtless yourselves will follov after shortly."
—— " I have here no abiding city. Let me not set my affections on the things of this world; let mt often consider, that this poor body of mine shall become as noisome as the vilest carrion, most be laid in the earth, and become a prey to worms; but my soul shall still live to all eternity. Death hath do power over that immortal part I praise the Lord, and it doth rejoice my heart, that I have of late fallen into this method of considering and meditating mock on my latter end."
" I often see younger and stronger than I go before me; yet it must be my lot ere long. Forbearance is no acquittance; death will not be pot off, or bribed."
is the greatest concern of life to prepare for death; but, alas! it is too much neglected by the most of men, who put the evil day far off, and promise themselves long life, when they know not what a day may bring forth. They that will not remember death, death will be sure to remember them; and they that put off the thoughts of death, will certai Dly be surprised at last, and seised unawares, to their everlasting amasement O deceitful hopes, how many have you deluded! And while yoo promise men old age, you have cut them off in their yovth. Then all the treasures, pleasures, and honours of the world will avail nothing: then, to have the favour of God, an interest in Christ, and a good conscience, are the things that vrill stand us in stead, and make a death-bed easy. Good Lord, in mercy help me, that I not only write these good things in my book, but may practise them."
I doubt too many never think of dying till their dying day comes; and then what would they give to escape it ? Then what promises of new obe* dience, which yet prove abortive, like Pharaoh's I
THE LIFE OF LIEUT. ILLIDGE.
1125
BffaDy are like seamen; tbey never seek God for Yielp, as long as they are able to help themselves. O my soul, remember death, remember that eternity, ^^^bicb thoa mayst begin to-day, or to-morrow, bat never end."
*' One says, I most be at God's disposal,
I will or no: there is no rest for souls, bat in the will of God. Oar own wills have undone as; they have misgoverned as; they are our greatest enemies, our disease, our prison, our death, till they are brought over to the will of God. There is no true peace or felicity, but in the conformity of our ^ills to the will of God."
To prepare for my great change is my chief concern in this world; it is an important business of a high nature; it is the concern of my soul, which Is of more value than all the world. Mr. Shower has many excellent sayings suited to my present purpose. The life of man is short and fleeting; our days on earth few and uncertain: how careful then should I be to manage every hour well! All the time that is past is irrecoverable, and the little that remains flies apace: how quickly will it be gone! How suddenly may an unexpected stroke of death conclude it 1 And this is all the opportunity I have of making my peace with God, and preparing for an everlasting world. I can have no business of greater moment, than to secure the happiness of my soul in another world; for what will all other business signify in the end, if this be neglected ? but how have I trifled away my precious time in sloth and idleness, in foolish mirth and hurtful company, in vain thoughts and impertinent discourses! Lord, make these meditations effectual, to prevent my loss of time for the future, which, sooner or later, will be esteemed precious. O how swift, how short, is my time of trial, in order to eternity! How difficult, how important, a work is it to prepare for an everlasting state! What is all this world! how little, what a mere nothing, to a departing soul? And shall I continue to parsoe shadows and please myself with empty dreams, being so near my final judgment?
Let me therefore endeavour to impress the consideration of death and eternity, as at hand, more deeply on my heart, that I may walk and live, may discourse and pray, and demean myself in every thing, as near an anchangeable state. My time is near an end; I mast shortly take death by the cold hand; Lord, direct and assist me in this great concern.
a
Remember this, (O man,) that dust thou art and to dust thou shah return. This is a mourning verse, which God himself delivered to Adam. Thou art but a babble; thy life as the passing of a shadow. Why dost thoa heap up riches, O thou covetous wretch, when as this night thy wealth may be taken from thee, or thou from it." *' I praise God, the thoughts of death are often in my mind, and my great change still before my eyes. My time is short, ray days that remain are but few; yet, I fear, I do not make that preparation for death that I ought In me, thai is, in my flesh, there dwells no good thing. To will is present, but how to perform that which is good I hnow not,"
" I may well expect the summons of death every day: the most earnest business I can set about, is to prepare for it; and, in order to that, to consider often how it will be with me, when I lie gasping and groaning upon my death-bed."
" Therefore I often think of death, because it is my earnest desire, that when it comes it may not be terrible to me. Death has some terror in it, therefore I would learn how not to fear it. The way never to fear death, is always to think of it."
''To meditate on mortality is necessary for all, especially the aged. Our glass is always running, and now almost run out: our time always going, and now almost gone; we have one foot in the grave; death stands daily over our heads, ready to strike: I ought therefore to say, this day I stand at the door of eternity, because we die daily. Still think of thy hour-glass."
I often think of death, but cannot live up to what those thoughts require as I would, and should, nor perform my duty to God with such life and zeal as I ought. O my sonl, think what will all the world avail a dying man! The peace with God, and peace of conscience, are of more value than all the world."
The learned Salmasius said upon his deathbed, ' O! I have lost a world of time; time, that most precious thing in the world, whereof had I but one year more, it should be spent in David*s psalms an Paul's epistles.' ' O sirs! mind the world less, and G»od more. The fear of God is true wisdom."
I see or hear every day of the death of one or other younger than myself; they go to the grave before me; I survive, but am in expectation I know the lot will fall on me whenever it pleaseth God. I hope I shall with meekness and patience submit to the will of my heavenly Father, and freely resign my sonl to him that gave it"
One says. To thee, O my Saviour, I commit my soul: it is thine by redemption, thine by covenant, sealed by thy Spirit: thou hast promised not to lose it, hast promised rest to weary souls. Lord, I am not only weary of suffering, but weary of sin, weary of the flesh, weary of my darkness, dulness, distance; weary of this wicked, blind, unrighteous world; and whither should I look for rest but homewards to my heavenly Father. To thee I am but a bruised reed, but thou wilt not break me: I am but smoking flax, but thou wilt not quench what thy grace has kindled."
O let me not be surprised, and think it strange when death seizes me, and throws roe upon
TH£ LIFE OF LIEUT. ILLID6E.
a sick and dying bed; then let me sobmit to ray Father's good pleasure, and resign myself up to him. I have fair warning given me by the death of others, day after day, time after time, to prepare for my great change: Lord, direct and assist me in this great concern. I have here no abiding city, and therefore seek one to come; for how can I be in love with this world, which is so yain, sinfal, and uncertain.''
Have not we seen and known some that have been suddenly struck, sound and sick, quick and dead, in the space of one hour and less; how dare we then defer our repentance ? Death may seiase us in our delays, and deliver us up into eternity. Lord, grant that every day I may remember my last day, may every day take a turn or two with death; so shall I be acquainted with its face, and not feel its sting. To trust to a death-bed repentance, is a very high affront to Almighty God: what do those make of him, who think to live in sin all their days, and then expect pardon when they can liye no longer ?"
" Dr. Taylor says. We complain our life is short, yet we throw away much of it. We want company, seek out arts to drive the time away, and then weep, because the time is gone too soon. He that desires to die well, must not live a soft voluptuous life."
" An idle man is never ready to die, and is glad of any excuse: a busy man hath always something unfinished, and is ready for every thing but death: but remember, thou must carry no more out of the world than thou broughtest in; therefore be satisfied with a little; thou must be gone shortly, eternity is always at hand."
I often resolve to observe these good instructions which I read and write, but am too often disappointed, and taken off by worldly business. Such are my present concerns, being bom to no estate, that I must pay my rent, and make necessaiy provision for my family, and this will not be done without care and pains in worldly business; yet I count all things here below but dross and dung, in comparison with God and Christ: on them I desire to set my heart and affection."
" One says, The raising up of the soul to God is indeed the greatest work ; but the mortifying of the flesh, and denying self, is surely the next to it; for selfishness is the most treacherous, deceitful enemy in the world; and, of all views, the hardest both to find out, and cast out The world is so great with some men, that God and everlasting life are as nothing: they are so full of the creature, that they have no room for the Creator; so busy about earth, that they have but little time for heaven. Lord, let my meditations of death prove effectual, to wean me from the world, and to make me live a holy life, without which my meditating, speaking, and writing I of death, will avail me little. Lord, wcirk in mt both to will and to do of thy good pleasure."
I am told, that if I be heartily oonoenied about my soul and eternity, and carefoUy seek Ike favour of God through Christ; if I strive agaist sin, make conscience of my words and ways, lad have respect to all God's commandmenU, I have reason to hope, that notwithstandini my daily i«-firmities, my spiritual state is good. I think I aa truly say, that I neither love nor delight in any si, and desire always to be found in the vray of my duty. Lord, grant I may not deceive myself."
" One says. It is my certain doty to seek heaven with all the fervour of my soal, and diligeoee of my life. Everlasting glory should be prefeircd before perishing vanity. I am sure this world will shortly be nothing to me, and therefore it is next to nothing now. Either joy or misery is near at hand to every man. This should awaken us to cry, to search, to beg, to strive, to watch, to spare no cait, or cost, or labour, to make all sure in a matter of such weight This should be done with speed, with zeal and earnestness, and a full resolution of sod. Who can stand dallying, as most men do« at Ike door of eternity, when they believe their immortal souls must be there shortly V
I cannot say that I am prepared for death as 1 ought to be, but am endeavouring it the best I caa. I am sensible tliat my time on earth is short and uncertain. Mr. Fox says,' Ton gray-headed sinners, against whom death hath raised his batteries, yon have but a few sands in your glass, your departiof hour cannot be far off; your candle is in the socket and will be a stinking snuff shortly; the next blast the house may fall. Yon that lean on staves, and look through your spectacles, you are jast ready to enter into eternity; if yon do not mind your great work immediately, woe, woe he to yon far ever! Poor mortals, since yon cannot prevent death, make all the preparation yon can for it; for it is the gnnd business of this life.' These good sayings of Ifr. Fox I often consult, and am much affected with them. I take them to be spoken to myself; for I am under those symptoms of old age he mentions." On this occasion he writes these verses, which we will insert, though divers such pieces of his plain poetiy we have omitted:
My head is gray, my time is almost spent; Prepare for death, O wicked heart, repent. When death doth call away, then go I must. My soul to God, my body to the dust Christ died for me, my hope is fixed theie; I hope in mercy, yet I live in fear. I fear my God, yet other fears I have; I've broke his laws, why should he own and save A wicked one, that spent his days in sin. That knew his word> and what's contain'd therein ?
THB LIFE OF LIEUT. ILLIDGE.
1127
In mercy pardon all I've done amiss. Through Christ, my Lord, my happiness and bliss.
I am now at the last stage of my life; I
Diay well expect the summons of death every day; my time is even at an end; O let not me be one of those that desire to die the death of the righteoos, bat ifriil not live the life of the righteoas; bnt let it be my chief care, my earnest endeavour, to serve Ood, and please him. lest death shoo Id come npon me like a thief in the night, or surprise me at midnight, as the bridegroom did the sleeping virgins that had no oil/'
Mr. Gouge says, * O sinner, it had been better for thee never to have been bom, than not to be born again; it is as necessary as heaven and happiness. I beseech thee, for thy precious soul's sake, stir up thyself to work out thy salvation.' This is excellent advice; Lord, give me grace to take iV
" I will not for a few merry hours hazard my eternal safety ; I desire not to flatter myself, or think better of my state than it is; but would judge myself, that I may not be judged of the Lord; for, as old Mr. Henry used to say, when we set our sins before oar faces in repentance and confession, God casts them behind his back in pardon and remission; bnt if we carelessly cast them behind our back, God justly sets them before his face.''
Whether we are ready or unready, death will not stay; it is the greatest change that can pass upon as; it carries us from all present enjoyments, turns the body to dust, brings the soul into the presence of God, removes as from time to eternity. The awfulness of the change should make as careful to get ready; and it is no easy thing to prepare, as we should, for death. The whole time of our life is not more than sufficient; we have no time to lose or squander away; we have many sins to repent of, many gpraces to ^obtain, temptations to resist, difficulties to break through, duties to perform: we must get our guilt removed, our hearts purified, our natures refined; the image of God impressed on us, and all our corruptions mortified. O strive to live much in a little time: live apace in this sense; despatch the great business of life out of hand." This paragraph he gleaned out of Mr. Calamy'^s sermon on the death of Mr. Sylvester.
Meditation of death hath been my frequent practice many years; but, as Mr. Burghal says, it is but lost labour, unless that meditation draw us to serious preparation for it. Bishop Patrick says, 0 let it please my God, to strengthen me in my lioly resolutions, till I arrive at his heavenly court: 0 let his Spirit breathe upon me, and carr}' away ny soul in holy desires towards him ; let him guide noy course through this troublesome sea, on which I am tossed, and bring me safe to a quiet haven of eternal rest and peace."
Death, and preparation for it, I desire to make the chief sabjectsof my meditation, according to my weak and mean capacity. I hope my merciful Father will accept me, who knows my frame, and remembers I am but dust. A religious life is certainly the happiest life we can live in this world:. it is pleasant while we live, and comfortable when we die; it makes a death-bed easy.*'
" God in his great wisdom hath left us all at uncertainties, as to the time of our death, that we may be always on our gaard, and improve our time. Let us frequently put this question to ourselves Where mast I be for ever ? I have lived so long, what have I done all this while ? Do I find myself better than I was some years ago ? Am I more heavenly-minded ? Do I prepare for another world before I am called oat'of this ?"
About two months before he died, he began to read Monsieur Drelincourt*s Consolation against the fear of death. ** 1 propose" (says he) *' to transcribe several things out of it, since it is a book which treats much of death ; for such books I have studied much of late years." The last thing he wrote in his book, and we suppose the last he ever wrote, was a prayer proper for one dying, out of Drelincourt.
June 1, 1709, (which was about ten days before he died,) he thus wrote: " It hath been my desire these many years, to prepare for my death: to that end, I have used my best endeavours to make my peace with God. It is my great comfort, that I have taken this method for eight or ten years, to be always expecting death's approach. These endeavours I have used with much weakness and imperfection, so that I may well say I am but an anpro-fitable servant. If my heart doth not much deceive me, I desire to renounce all things, and to rest only upon Christ: Lord, what need have I of thy grace and favour, and the assistance of thy Holy Spirit! which I humbly beg, for the sake of my blessed Lord and Saviour."
Almost every page of his books hath some passage or other concerning death. Over his chamber door was written Memento tnori — Remember death. Many of those Scriptures which spealc of death, he got fairly written, and hung in a frame, with a death's head under them.
XVIII. The meditations and prayers which he prepared for the use of his death-bed.
He began these about 1700, and continued them at times after: he called to his son to read them to him a few hours before he died.
I am going the way of all flesh, and find that death is very near me, and I am now launching into eternity. What may be the issue of this illness, God knows, who is only wise.—I am often assaulted witii doubts and fears concerning tbe state of my precious soul, which is my chief concern; yet I hope I shall never despair of the mercies of God, for
THE LIFE OF LIEUT. ILLIDGE.
thej are infinite, and the sofferiogs of Christ are meritorious. Here is mj main stay and strength: here is the hope of my salvation.*'
'' I humbly confess, to my shame and sonrow, that my sins have been many and great: I cannot plead innocency of life, no, nor justify the best of my actions, but acknowledge myself sinful, and an unprofitable servant O wretched man that I am, who shall deliver me from this body of sin and death ? None but Christ, none but Christ.'*
My only hope and comfort is, I have to do with a merciful God, who will abundantly pardon all penitent sinners ; and a blessed Saviour, who hath redeemed me with his precious blood, and is now interceding with his Father in my behalf: O what a comfort is this to a poor doubting sinner.*'
" I will say, with Mr. Gearing,' O Lord, thy Son hath offered satisfaction, and thou hast accepted it.—^Thou, O my Saviour, hast laid down thy life for mine ; and thy Father and my Father is well pleased with it Blood is paid, justice is satisfied, heaven doors are widened, thy arms open to receive me, nothing wanting but my heart. Make it such as tliou wouldst have it, (good Lord,) then take it to thyself. I have sinned against mercy, but not above mercy; for thou art a God of infinite mercy to all that repent"
Lord, I owe thee a death, O let it not be terrible! Then take thy own time. What shall I say or do to make my peace with God, whom I have so much offended: Lord, I repent of all my sins from the very bottom of my heart; I will, with sorrow and shame, confess them, and will beg pardon and forgiveness of my merciful Father; I will cast myself on the rock Christ Jesus, my only Saviour, who laid down his life to save my precious soul; blessed be God for Jesus Christ, the inestimable gift. Lord, increase my faith, without which it is impossible to please thee."
" Why should I be loth to part from this troublesome world, or unwilling to die, and enter into those joys which my blessed Saviour hath purchased for me? All this is for want of assurance: doubts and fears are apt-to arise ; yet in thee, O Lord, do I put my trust."
O merciful Lord God, whenever thou pleasest to cast me upon my sick-bed, and bring the bitter pangs of death upon me, then be with me, support and comfort me in that time of my distress; strengthen me and help me, that I may have power to resist my enemy, who may strongly assault me when I am weakest: O bring me through that great trial with some ease and comfort; and, for thy mercy's sake, lay no more upon me than I am able to bear; for thou knowest my frame. When thou requirest my soul, embrace it in the arms of thy tender mercy: let thy good angels guard it into its everlasting rest, for Christ's sake."
Lord, give me wisdom from above, that I maj duly consider the shortness and anceitaiaty of life. Give me grace to make preparation for the hoar ol death, which time draws veiy near. It is my resolution, by divine assistance, to submit to the will and pleasure of my merciful Father. li is the Lurd, let Mim do what s§emetk him good. If he lay kis haod heavy upon me, I confess it is my deserts; if he bt favourable, it is his mercy and goodness: therefore I hope I shall never repine at the Lord's dealing, nor despair of his mercies."
When pain, and sickness, and anguish beset me on every side, and death seizeth me, then let me call to mind the sufferings of my dear Savioor for my sins, though he committed no sin ; how his precious body was torn, and his precious blood spilt, yet he patiently bore all with sabmissioa to ius Father's will: and shall not I, a poor, sinfal, vile, wretched creature, patiently suffer whatever the ooij wise God pleaseth to lay upon me ? Then let rae call to mind the folly and wickedness of my younger days, even the sins of my whole life. Sins bring all miseries upon us: / ic^'^ beisr the indignaium of the Lord, because I have simned against him. Carrett muy
0 Lord, but with judgment, not in thy anger, lost thorn bring me to nothing, I have deserved thy hot displeasure, but, Lord, in judgment remember mercy, and comfort thy poor servant in distress."
" Truly my soul waits upon God; from him comes my salvation. Thy loving-kindness is better than life. Lord, help me in this trouble, be merciful to me, for my soul trusteth in thee: in the shadow of thy wings will I make my refuge."
" Hape mercy upon me, O God, according to thy lot-ing-kindness, &c. Ps. li. 1—3. It is my greatest trouble that I have sinned against so good a God; yet this comforts me, That a troubled spirit, a broken contrite heart, O God, thou wilt not despise. Enter not into judgment with thy servant, O Lord. Remember, O Lord, thy tender mercies. Turn that unto me, and have mercy upon me, Ps. xxv. 16—18.
'' When the pains of death get hold of me, then, good Lord, give me sense to pray, and patience to bear what thou layest upon me; then be thou with me, and comfort me for thy mercy's sake. Prayer and patience are the best remedies for a dying man: then let thy strength appear in my weakness, and enable me to overcome all the enemies of my salvation."
Let the promises of the gospel be comfortable then to my distressed soul. As that, John iii. 16,17.
1 Tim. i. 15. Lord, preserve my soul, for I desire to be holy, Ps. Ixxxvi. 2—6. When the pains of death beset me, where then shall I seek for help, ease, and comfort, but with thee, my God ? Then, good Lord, be thou with me, support and comfort me, soule upon me, for thy benignity is better than life."
Christ is the only physician that can give ease
THE LIFE OF LIEUT. ILUD6E.
1129 a poor dying sinner. Remember me then, O Lord, th the favour thou bearest to thy chosen, visit me th thy salvation. Upon my sick-bed I desire to member thy word, (Prov. iii. 11, 12.) Despise not t chastening of the Lord neither faint. O let me ve such a perfect subjection to the Father of spi-s, that this chastisement may be for my pro6t, that may be a partaker of thy holiness. O thoa Cap-in of my salvation, who wast made perfect through ffering, sanctify to me all my pains and terrors, ike me to bear them checrfally and thankfully: asten me as thou pleasest here, no that I may not condemned in the world to come." ** Oar afflictions, thoogh sometimes severe and linful, are but for a moment; and they are nothing comparison with the torments of hell, which are ernal and intolerable. Our God is gracious, and (7/ not ulwatfs chide,"
'' If in health I have made preparation for death, hen it comes I have not a new work to begin, but ) old work to renew.''
" Stay thyself, O my soul, upon the rock Christ ssas, who is a mercifal and faithful Priest, a sweet hepherd, his rod and staff shall comfort thee. In le agonies of death cast thyself into the arms of thy lessed Saviour. If Satan assault thee, by setting efore thee the greatness and multitude of thy sins, ^member that sweet place, (Mic. vii. 18.) Who is a rod like vnto thee, pardoning iniquity? And that, (Isa.
18.) Though your sins have been as sear Uty they shall e as white as snow"
Out of Dr. Andrew Rivefs last hours; " Lord, ;t not this trial exceed my strength : O how light I this chastisement if compared with my fault! and bis temporal pain, if compared with eternal tor-lents, from which I am redeemed by him that poured Mi his soul unto deatii for me! Lord, let not thy :ood spirit depart from me, that in this conflict I nay be more than a conqueror. Lord, let nothing eparate me from thee, or cause me to doubt of thy ove and favour."
Lord, make my pains tolerable, or furnish me rith fortitude to bear them, that I may not offend vith my tongue. Crucify, O Lord, the old man, hat the body of sin may be destroyed, and I may ise again to a new life."
Help me to wait with patience till my change ;omes; continue thy wonted mercy to thy poor ser-rant. Make thou my bed in my distress and misery, :bat I faint not under thy hand."
I have cast the care of me, of mine, of all my affairs, upon God; let him do with my body as pleasetb him, so it be well with my soul. I lament Dot my leaving the world ; I have lived long enough in it, have made trial of it, and find it is all vanity and vexation of spirit."
" To whom shall I go for help, O Lord ? In whom is qiy hope ? Truly in thee. I desire to depart and to he with Christ, It is enough, Lord, receive now my soul. When I leave my body to the earth, I commit my spirit into the hapds of God who gave it. I know this tabernacle cannot be dissolved without pain, the flesh must suffer and fall; but it matters not, provided the soul obtain new strength, and I arrive at abetter place. Lord, strengthen me, and help my infirmities; be not far from me in the day of my sorrow; say unto my soul, I am thy salvation. Have pity on me, O God, and deal graciously with me; let death be my passage to life eternal. I hope the combat will not continue long. Bring to pass, O Lord, that the end may crown the work. Receive my soul to thyself, O Lord; I yield it into thy hands, thou hast redeemed it, O God of truth. The Lord shall perfect that which concerns his glory, and my eternal salvation."
'' I desire and hope, that I shall submit to God's good will and pleasure, and not wish to live any longer. When God calls, and my appointed time is come, then will I call on the Lord and say, / have waited for thy salvation, leave me not. When my heart fails. Lord, be thou my helper. Deliver my soul from hell, my darlHIfrom the power of the lion. Let my soul live, and it shall praise thee."
Lord, loose these bands ; how long. Lord Jesus, how long! Jesus, thou Son of David, have mercy on me, and receive my soul! O happy day, when shall I depart out of this sinful world, and go to heaven ! Lord, I feel my strength failing me in this earthly tabernacle ; I am ready to depart, breath fails, and death appears ready to strike the last stroke; but I know I shall rise again to behold thy glory."
It is my thoughts, that these poor meditations may be useful and comfortable to me, when I lie upon my sick and dying bed; then I hope the Lord will in mercy remember me, and take pity on me, and accept of me and my poor services, through Christ my Saviour. Lord, if it please thee, grant me that favour, that when I lie dying I may have the use of my reason."
HIS DEATH.
In these his meditations of death, and preparations for it, there appears something extraordinary; and one cannot but wish now to know what was the end, the exit, of such a conversation, and how he finished his course at last. Of which, take this short account
On Friday, June 10,1709, he rode to Cheerbrook, where he had lived about thirty years, walked with his son in the gardens and orchards; there he was taken with the gripes, a distemper he had been afflicted with some time before, but he rode near two miles after, designed to have given his old minister
J130
THE LIFE OF LIEUT. ILLIDGE.
at Wibunbory a visit, bat his pain increasing, he hastened home, and had a bad night. In the morning, when his son came to him, he said, '* I am very bad, but I am willing to die, having lived above the age of man." He expressed his hopes of salvation through Christ He said his house was in order, and he hoped his soul also. He would by no means have any physician sent for, but said, it was time for him to leave the world, and it did not become him at that age to use a physician. About noon on Saturday, he was persuaded to take some drops to ease his violent pain, and had for a few hours great ease ; but at night his pain returned again. On the morning of the Lord's day, he spoke to his wife and son about his burial, which he would have to be private, and ordered matters, as if he had known that that must be his dying day, as it proved, though they about him thought he might recover, or at least have continued many days, being of a strong body, and considering his age, of a healthy constitution, and because he bore his pains with such patience, without groan or complaint. But when he was asked how he did, he said, '* Worse «id worse, I cannot live long in these pains." ^
At noon, being the Lord's day, he desired to be prayed for publicly; and called to his son, to read to him the foregoing meditations of death, which he did at several times; and he said, they refreshed and comforted him ; and it was for such a time as this that he had drawn them up. They were also very affecting to those about him. He also repeated divers of them himself.
He said to his son, << I would not, for all the world, that I had my work of preparation for death to do now." About two o'clock, he called to his son to pray by him; which he did; and at the close of his prayer, added some of the petitions which the good man had prepared in his book for such a time. He then bid him go to the public worship; which he did, not thinking his father's end had been so near as it proved. In about an hour and a half, he returned, and found a great change. His voice was gone, and it appeared he was dying; but he did not groan, or make any complaint. His son kneeled down to speak some comfortable words to him in his dying conflict; to which he answered, " I shall be well presently," and scarce spoke a word more. The minister of the parish came in, and prayed with him, and commended his soul into the hand of the Almighty. He had just before put out his hand to a friend that came in to see him, by which it appeared he was sensible; but quickly after, while the minister was with him, about six of the clock, he breathed his last, June 12,1700.
On Tuesday following, his corpse was carried on a mourning carriage to Wibunbury, attended by a great number of people. The captain of his company, who was major of the train-bands of the county, attended the funeral with his company, pot the drum in mourning, marched with their arms, and gare him several volleys oyer his grave.
Mr. Bromfield preached his funeral sermon on the text which he himself chose, Ps. ciii. 16, 14. Likt as a father pUies his children, so the Lord pUies them that fear him; for he knows our frame, and remembert we are hut dust. The reason he ^ives for choosing that text was, because he had chosen that excellent psalm (as he calls it) for the subject of his morning meditations for a great while; and usually repeated it all to himself as soon as he awaked, before be rose: and these words particularly he thought Terr comfortable to a doubting, drooping sool. He had himself drawn up meditations upon those words, to the length of a sermon.
The minister, in the close of his discourse, spoke of him thus: '' A good name has this our deceased brother left behind him; and a good character do all those deserve that are so diligent in the discharge of their duty, both to God and man, as he was. He gave proof of his love to God, by his constant resort to his house and ordinances, his affection to the prayers of the church, and devout joining in them, his attentive hearing the word read and preached, and his frequent and devout commoni-eating; and he kept a constant course of relious exercise in his family; a thing too much neglected among us. I doubt not, but his worshipping of God in secret was daily and devout, agreeable to his care of family worship. He took great care that the Lord's day was kept holy, both by himself, and bj his family; and further evidenced his love to God by his bold and ready appearing against profane-ness and immorality."
He was a very useful man in his Bcighbourhood, being ready to do good to all, both rich and poor, according to his ability and opportunity. He was very happy in the love of his neighbours, was active and successful in the blessed work of peace-making among them; was just in his dealings, a faithful friend, a careful father, and a very affectionate husband ; in a word, his conversation showed him to be a true lover of virtue and goodness, and a very serious Christian.
Upon his death-bed he was patient, and wholly resigned to the will of God, in a humble hope of his mercy in Christ; and at his departure, had the prayers of his minister, by whom his soal was commended into the hands of the Almighty, and into the state of blessed souls. I question not but that our deceased brother is received; for, Uke as a father pitieth his children, so the Lord pitieth them thai fear him: for he knows our frame, and remembers we are but dust.
He was generally lamented at his death, as he had been universally beloved and respected by all that knew him while he lived. The oiembers of par-
THE LIFE OF LIEUT. ILLIDGE.
1131 ament for the county, and other gentlemen of the rst rank would tIsU him at his house. When the oubles were in Ireland, Col. Cool^'s family lodged t his house for some time, and always after ex-ressed a (pat kindness for him; and he retained mighty respect for that worthy Colonel, and his Lmily, and friends. He made some Terses to be dded to the inscription on his grave-stone, if his >ii thought fit; but this, says he, or any other, or one at all I leave to your discretion.
Lieutenant Richard Illidge died June 12, 1700, ged seventy-two. In his life-time he had served >ur sovereigns, three kings, and one queen, as a nb-officer in the militia of this county, for the space f near fifty years.
Now slain by death who spareth none. And lies full low under this stone: Take heed, and read, and thou shalt see. As I am now so shalt thou be. Hotting in dark and silent dust; Prepare for death, for die thou must.
Life is uncertain, death is sure; Sin is the wound, Christ is the cure.
MEMENTO MOai.
He was of a middle stature, strong and well set; of a healthy constitution, comely visage, inclining to feed, which made him spare in his diet, eating little but at dinner.
When his friends told him, that if he should leave off worldly business, and retire into privacy, he would find it a melancholy sort of life; he answered: " I thank God, my time never lies upon my hand I can cultivate the little garden of my soul, when I have no other business, and I have good books for my companions. 1 may with shame and sorrow
(says he) look back upon an ill-spent life; my childhood and youth were folly and vanity; my riper years were mostly spent in carking and caring, and seeking after the profits and pleasures of this world; and I have too much neglected the main business, my doty to God: Lord, I repent; Lord, I believe, help thou my unbelief; free me from every weight, and the sin that doth most easily beset me.
tf
A SERMON
PREACHED AT THE
OPENING OF THE NEW MEETING-HOUSE AT CHESTER,
AUGUST 8, 1700.
Joshua xxii. 22,23.
The Lord God of gods, the Lord God of godsy ht knowetk, and Israel he ekall know if it be in rebellion, or if in transgression against the Lord, that we have built us an altar.
Thus the two tribes and a half begin their solemn reply to the remonstrance of the other tribes, who, with sword in hand, ready to make good their challenge, boldly charged them with a crime no less black and dangerous, than apostasy from the truth and worship of the God of Israel. Thus the indictment runs, V. 16. that they had rebelled against the Lord, and turned from following him, v. 18. and these were indeed heinous crimes, and, in the sense of the patriarchal age, an iniquity to be punished by the judges. Job xxxi. 28. thus to have denied the God that is above, if they had been really guilty of it.
But never was there any controversy more innocently begun, more prudently and discreetly managed, nor more happily compromised, and taken up, than this was; for whereas in most quarrels there is a fault on both sides, in this there does not appear to be a fault on either side; and whereas the beginning of strife is as the letting forth of water, the occasion of much mischief, the beginning of this was an occasion for both sides to give evidences of their zeal for religion and love. Let us look into the particulars of the story: 1. That which gave rise to the controversy was an altar erected by the two tribes over against the land of Canaan in the borders of Jordan, a great altar to see to, v. 10. and this done without any leave asked, or warrant obtained, from Joshua or Eleazar; without any notice given to, or consultation had with, their brethren of the other tribes ; yet being done with an honest design to preserve the entail of religion to their posterity, and to be a token of their communion with the altar of the Lord at Shiloh, was not only warrantable, but commendable. This they solemnly declare to be the true intent and meaning of their building this altar; that thej had no idolatrous, superstitious, or schismatical design in it, but that they intended it for a witness (in perpetuam rei memoriam —^tn perpetual attestation) of their alliance to their brethren, from whora they were divided by the waters of Jordan. Tfaej did not set it up as a mere stone or rock of division, much less as a stone of stumbling or a rock of offence but as a badge of relation, and conseqaently a nexus or bond of union, wisely foreseeing and providing against so great a mischief, as the alienating of their posterity from the church privileges of the seed of Israel; for fear, say they, lest in time to come your children might speak to our children, saying. What have ye to do with the Lord God of Israel? V. 24. the consequences of which, in after and more degenerate ages, might be most fatal.
They who have themselves found how good it is to be near to God, and what an unspeakable pleasure and happiness there is in communion with him, cannot but be concerned to take all possible care, and make all probable provision, that their children after them may not be made to cease from following the Lord, or be looked on as having no part in him. With the human nature, which we transmit to posterity depraved and corrupted, it is very desirable to transmit pure and entire those sovereign remedies which religion has provided for the core of that hereditary disease: not the narrow and private interests of a| party, which in kindness to posterity we should study how to bury in oblivion, bat the great and noble principles of catholic Christianity ; these we should desire to entail the knowledge and faith of upon our seed's seed, henceforth and for ever, Isa. lix. 21. They who rejoice in the light
I of the gospel, will desire that it may not die in their hands; and they who find themselves enriched with
SEPARATION WITHOUT REBELLION.
1133 i tme treasure, and know how to yalne it, cannot t wish it may not be buried in their graves, Ps. xzii. . cii. 28. but well secured to their heirs, that in their be, and the families thereof, the name of Christ ly endure for ever, and his throne as the days of old. 2. The godly jealousy of the other tribes, who sus-cted their altar to be of dangerous tendency, and be an ill step towards idolatry or schism, was :e wise praise-worthy; and their warm resentments, len they had such a colour of cause for them, were laudable instance of their pious zeal for the ho-»ur of the Lord God of Israel. The thing prima He looked bad, and gave ground for suspicion, le law of Moses had expressly required them to fer all their sacrifices in the place which the Lord ould choose to put his name there, and not else-bere, under the severe penalty of excision. Lev. rii. 8, 9. Dent xii. 5, 6. and it was no strained luendo, or foreign surmise, from the building of an tar in the borders of Jordan, to infer an intention < offer sacrifice there contrary to the law of God. his they take very heinously, and seem to be inched by it in a very tender part; they reckon the mfronting of God's altar an intolerable affront to le government, et altaria contra altaria no less angerous than imperium in imperio, and to be ani-ladverted on accordingly.
The God we serve is very jealous in the matters of is worship, (which are to him as the apple of his jre,) and he expects we should be so to, and afraid f all appearances of evil; yea, and dreading the rst step towards apostasy from God, and so cordi-Ily espousing his institutions, and the honour and arity of them, as to be jealous of any thing that yoks like an encroachment upon them: when the ause is plainly God's, our call to appear in it is lear, and when the thing we do is good, nothing etter than to be zealously affected in it. Gal. iv. 8. When our Lord Jesus had commended the angel f the church of Ephesus, particularly for her pa-ience, he adds this further character, (which though t seems contrary to it, yet is very consistent with it,) bat she could not bear them that were evil, Rev. ii. t. It is no part of Christian patience to bear with iio; the meekest man upon earth was more than mce angry at sin. The nearer any are to us in re-ationand neighbourhood, the morejealous we should >e of their departure from God, and the more indus-nous to prevent and reduce them, lest we ourselves
)r oars should catch the infection. Jam tua res igitur paries enrnproximus ardet — Thy own goods are endangered when the adjoining house is on fire,
3. The method they took in prosecution of their resentments was regular and exemplary; their zeal in this matter was for the most part guided and governed by the meekness of wisdom. An assembly of the states was called at Sbiloh, and the report concerning tliis altar was taken into consideration, the result of which was, that the business should be fairly and impartially examined, and the supposed delinquents heard to speak for themselves; who if they would hear and submit to their reproof, well and good, they had gained their brethren. Matt, xviii. 15, 17. but if they refused, then, and not till then, it was time to deal with them as heathen men, and devoted Canaanites. These tribes of Israel, though apt to war, yet would not send forth their armies to give them battle, till they had first sent their ambas-* sadors, (and those men of the first rank,) to treat of peace, and to inquire into the merits of the cause, V, 13, 14. He to whom all things are naked and bare, would not punish the most notorious criminals, the cry of whose wickedness alarmed heaven itself, but he would first go down and see, Gen. xviii. 21. It is the advice of the wise man, and it will be our vrisdom in all such cases to take the advice, Prov. XXV. 8, 9. Go not forth hastily to strive, but debate thy cause with thy neighbour himself Many an unhappy strife, and all the mischievous consequences of it, would be prevented by an amicable and candid inquiry into the matter of the offence. The reason why we do not love one another as we ought, is because we do not, and will not, know one another as we might: the rectifying of mistakes and misunderstandings, and the setting of misconstrued words and actions in a tme light, that they may appear as they are meant, and not otherwise, would be in many cases an effectual way to accommodate both private and public quarrels, and bring them to a happy period.
4. The defence which the two tribes made for themselves, to clear and vindicate what they had done, was very ingenuous and fair. Though there was somewhat more of warmth in the charge exhibited against them than was needful, and the fault was too much taken for granted; yet they patiently heard them out, and then replied with a great deal of calmness, very fairly stating the case, and showing the suspiciousness of their brethren to be (though not without'a colourable pretence, yet) without a just ground, not doubting but they would lay aside their jealousies, and let fall their action, when they understood their honest and sincere intention and design in building this altar. ' Lastly, The effect of this was very good and happy; the princes were satisfied, and receded from their charge, and thereby showed themselves to be under the government of that grat law of charity, which teaches us not to rejoice in iniquity, but to rejoice in the truth; hereby further mischief was prevented, the peace and honour of their infant state preserved, and God had the glory of all, v. 33.
The text begins that defence which had so good and happy a success. It may be of use to us to observe how it was manage, that we may learn in the like cases so to vindicate ourselves, as not to pro-
SEPARATION WITHOUT REBELLION.
yoke, bat pacify, oar brethren. Here is not a word of recrimination, no retarn of suapicion for sns-picion; (thoogh nothing ia more easy to retort than that;) they do not blame their brethren for their rash, and hasty, and uncharitable censures, nor upbraid them with the good serrices they had done them in helping to pat them in possession of their land, nor defy their threatened arms, and bid them do their worst; here is nothing that savours of pride or passion, but all fair and candid : though the periods of their speech are elaborate enough, and the style proper, yet nothing appears to be so much studied in it, as the things that mahe for peace, — Observe,
I. The manner and form in which the plea is drawn up: it runs both as an appeal to God, and an apology to their brethren.
1. Here is a solemn appeal made to Ood concerning that which they had done, repeated to make it the more solemn. The Lard God of pods, the Lord God of gods, he hnows. That glorious title of God, which speaks him higher thaq the highest of the angels in heaven, the princes and potentates of the earth, and the imaginary deities of the heathen, (for each of these are called gods,) is here made use of, to express a holy awe and dread of that God to whom they appeal, upon their own spirits, and to beget the like in the minds of those with whom they speak. The sense had been complete if they had only said, God knows; but then they had not taken the occasion given them, to express their high and honourable thoughts of the great Jehovah. Let us learn hence to speak of God with reverence, and mention his glorious name with a solemn pause. Is it a piece of respect due to earthly princes in addresses made to them, to give them their title of honour; and shall we speak as slightly and carelessly of the King of kings, as if he were not only a man like ourselves, but a common man in our own rank ? Is this to fear (bat glorious and fearful name, the Lord our God?
In appeals to heaven, it is especially necessary that there be a very awful decorum and solemnity observed, for God is appealed to, not as a common witness, but as a judge, whose tribunal is in the heavens, and by whose definitive sentence all causes must be finally and irreversibly determined; those therefore that appeal to him upon every trivial occasion, and with a slightly superficial God knows, while they never think of God, nor have any regard to his knowledge, profane his name by taking it in vain, and instead of honouring him, put the greatest affront that can be upon him. Appeals thus put into the court above, will not only be rejected and thrown out (how just soever the matter maybe) as not being put in due form, but the appellant prosecuted for a contempt of the court.
's appeal here is a good pattern or precedent in drawing up appeals. The Lord God of gods, Jb Lord God of gods, he knows: he that is the God d gods, even Jehovah, (so it is placed in tlie originaL is both a rightful and competent judge of all ft| made to him: who should judge and pass senlei but he that is Jehovah, the mighty God, evfii Lord ? for so this same title which is here used translated, Ps. 1. 1. where God is spoken of at as the sovereign and universal Judge. If he be J. hovah, he is perfect in knowledge, wisdom, and jw tice, and we are sure that his judgment is accord! to truth; that it is such as the guilty have ressoD dread, and the upright reason to rejoice in. If be the God of gods, the mighty God, his jorisdi cannot be demurred unto, nor his authority dispotcdj no further appeals can be made to any higher nor can the executions taken out upon his jud be opposed or resisted; the God of goda is a Jod that will not be baffled.
To the tribunal of the mighty God the two trik here refer the decision of this matter in Tariance. i we have done this in rebellion, and with an ill desia the Lord God of gods he knows it, (for he is m quainted with all the trans|p«ssions that are cos mitted against him, even those that are gilded on with the most plausible pretences,) and he that look upon it will require it, will revenge it; but we ai sure be knows the contrary, and diat however it fa interpreted, it is honestly intended. From wbeae we may observe,
(1.) That in every thing we do in religion it cems us highly to approve ourselves to God in integrity, so as to be able with a holy, humble, w< grounded confidence to appeal to him concemiiif it herein we must labour, and this must be the top our ambition, in every service that we may be cepted of the Lord, 2 Cor. v. 9. doing it as anto Lord, and not to men, and then it is done heitii Col. iii. 23. It was the total miscarriage of the Paj risees in their devotions, and the dead fly that tain all their precious ointment, that all their works did to be seen of men, their approbation and plause they coveted, to them they were indostrioi to approve themselves, and verily they had tUtr rvJ ward, Matt xxiii. 5. vi. 2, 5. In this therefofe od righteousness most exceed theirs, or we shall oerd get to heaven,' Matt v. 20. All our works we lan do to be seen of God, setting ourselves in tbe doini of them before him, having our eye towards bim in every performance, diligently observing his viU ^ our rule, and his glory as our end, and earaestl Tde siring and courting his favour smd acceptance, a our felicity, recompence, and chief good; aecoonf-l ing that if he be well pleased with us, and saj, Well done, we have gained our point, we have all we oeedf all we would have; if we have praise of God, whether we have praise of men or no, we are bappT. and ought to be easy. Let us therefore see to it, that
SEPARATION WITHOUT REBELLION.
1135
11 our exercises of piety and devotion, poblic and 'ate, our hearts be upright with God, that we be ly as iood as we seem to be, l>ecaase God knows !ther we be so or no, and will accept as no farther 1 we are so; that oar eye be single, oar inten-s sincere, and all we do be done from an nnbi-id principle of regard to God as oor raler and lion, as that which consecrates our services to Lord, and recommends them, through the medi-n of Christ, to his acceptance. t,) That when at any time we fall nnder the cen-is of men, and their reproaches, who condemn as ause they do not know as, it is very comfortable )e able to appeal to a God that knows as, con-ling our integrity. When holy Job was ran m by his friends as a hypocrite, this was his ifort. Job XTi. 19,20. My wiineu is in heaven, ! my reecrd is an high: my friends seam me; hut \e eye poureth aut tears unto God. David oft found ef by taking the same course, and appeals from unjust and uncharitable accusations of his ene> !s to God's knowledge of his integrity, and is so from dreading and deprecating God's judgment, every wicked man if he knows himself must,) that begs it, and refers himself to it: (Ps. xvii. 2.) t my sentence come forth from thy presence ; let Re eyes behold the things that are equal, Ps. xxvi. If God say. Well done, good and faithful servant, i matter is not great who says etherise; for so lU our doom be, as God hath decided it, and not men give their opinion of it. If therefore he that Igeth us is the Lord, surely it is a very small thing, d not worthy our consideration, or fit to affect as icb, especially so as to turn the scale of our reives, how we are judged of man's judgment, 1 Cor. 3, 4. If men brand our devotion as counterfeit d hypocritical, and put us under the blackest chapters, let it not disquiet nor disturb us, while we ve good hopes, through grace, that God accepts us id our services, as sincere; let not them therefore at know righteousness, (that know what will bear em out, and bring them off,) and in whose heart is e law of God, (and not in their mouths only,) let em not fear the reproach of men, nor be afraid of eir revilings, so as thereby to be either diverted )m, or discouraged in, their duty; for the righte-'^ess that will justify them shall be for ever and the Ivation following it, from generation to generation, ^' li. 7, 8. This will be our rejoicing in the day ' evil, even the testimony of our conscience, which Ood's deputy in the soul, 2 Cor. i. 12. Let, there->re, the generation of the upright, when most misre-resented, commit their cause to God. He who nows their righteousness will sooner or later bring ^ forth as the morning, and if their integrity be ma-■ifestto God, (as undoubtedly it is,) it shall in. due inie also be manifested in the consciences of men, 2 ^or.v. 11.
2. Here is a sober apology presented to their brethren : Israel he shall hnaw. We are ready to let Israel know; ready to give such an accoant of our meaning in this attempt, as we doubt not will give our brethren other thoughts of as, and it, than they now have: which teaches us this, that though the record on high, and the witness in our own bosoms, are principally to be secured for ns, yet there is a satisfaction which we owe to our brethren, who doubt concerning the integrity of our actions.
Though our brethren are not our judges, by whose sentence oar state is to be determined, yet they are our friends, in whose opinions we should desire to stand right. Though to be accepted of God is without doubt the chief and most desirable good, yet it is also desirable and well worthy our endeavour, like Mordecai, Esth. x. 3. to be accepted of the muhi-tude of our brethren. If oor sincerity be known to God, we should study how to let others know it, and to give evidences of it to those that have their eyes upon OS. It is part of the debt we owe to ourselves, to preserve our own good name, and part of the debt we owe to our brethren, to value and seek their good will, and as far as we can to rectify their mistakes and prejudices.
We should especially study how to give satisfaction to those, who thoogh they misonderstand our words and actions, and judge of us accordingly, yet show a zeal for the glory of God, as these ten tribes here did. The reproaches of the fools in Israel are to be despised; it is no matter what they speak against as who profanely speak against God, nor should it much affect us if we be made the song of the drunkards, but the deliberate censures of wise and sober men cannot be made so light of. It is a desirable thing to be accepted of those, who we have reason to think are accepted of God; therefore David prays, Ps. cxix. 79. Let those that fear thee turn in unto me. Though we ought not to be ambitious of the applause of any, yet we should wish and endeavour not to lie under the hard thoughts of good men; and for this reason, we should be always ready to give an answer to those that ask us « reason of the hope that is in us, 1 Pet. iii. 15. and not say. What is that to yon ? Though that which satisfies our own consciences may not always be satisfactory to others, nor convince them that we are in the right; yet if it be produced with meekness and fear, as it ought to be, it may perhaps beget a more favourable opinion, and somewhat abate the edge of censure, when it appears that we are not altogether without excuse. Perhaps after the two tribes had so fully vindicated themselves, and what they had done in building this altar, their brethren of the ten tribes, or some of them at least, were not fully convinced of the expediency of it, but were still of the mind that they had better have let it alone, and that it was altogether needless; but, however, it had this good effect, that
SEPARATION WITHOUT REBELLION.
It made the matter abandantly better than at first it seemed, and prevented the anbappy rupture that it threatened; and the ten tribes, though no great admirers of the contrivance of this altar, yet agreed to be neighbourly and friendly with their brethren, and resolved they would not quarrel about it, nor go up in battle against them.—Observe,
II. The matter insisted on in their plea: they plead Not guilty to the charge, and though the fact was plain enough, yet they deny the fault, and aver that it was not in rebellion, nor in transgression against the Lord, that they had built them an altar; they humbly desired, that it might not be misconstrued as done with any design to infringe the honour, or weaken the true interest, of the national establishment, (which they express a very tender concern for,) but only to preserve and promote the common interests of true religion and godliness among them selves on the other side Jordan, in communion with their brethren, and not in any a£front or contradiction to them, and therefore not in rebellion or in transgression against the Lord. Learn from this, that it highly concerns those who build an altar, for themselves to see to it, that they do it not in rebel* lion or in transgression against the Lord. Building of altars was an ancient act of piety and devotion; Noah and Abraham were famous for it; but that, as other outward instances of religion, if not done from a right principle, and for a right end, may and will turn into sin. We read of Ephraim making many altars to sin, Hos. viii. 11. The multiplying of his altars was the multiplying of his transgressions, and 'the righteous God turned it into his punishment, therefore altars shall be unto him to sin, that is, they shall be a continual snare to him; and the connexion of the parts of the charge against Israel, Hos. viii. 14. is very surprising; Israel hath forgot-ten his Maher, and buildeth temples. Those who build altars on which to offer in the Eucharist a propitiatory sacrifice for the sins of quick and dead, (as the church of Rome does,) do in effect deny the sufficiency of that one great sacrifice, which Christ offered once for all upon the cross; and by the pretended repetitions of it, insinuate that it is of no more force to take away sin than the legal sacrifices which were heretofore offered year by jear continually ; because these could not make the comers there-nnto perfect, and therefore those altars are certainly built in rebellion and transgression against the Lord, Heb. X, I. Those that build altars for the maintaining and propagating any heresy, or the promoting and carrying on any design against religion in the power of it, that build altars to support a monopoly of the church, and engross to themselves its privi-leges, to the exclusion of others, spoil the accept-ableness of the altars they build ; and it will be construed to be done in transgression against the Lord. If ^e bestow all oar goods in building temples and I altars, and have not charity, the reigning love of God and our neighbour in our hearts, all the cost is thrown away, and spent in vain, and we are but as sounding brass and a tinkling cymbal, 1 Cor. xiii. 3. and shall be dealt with as rebels against the Lord. Let it therefore be our care, to do not only that which is good for the matter of it, but to do it well, for then, and then only we shall he accepted. Gen. iv. 7.
You see, my brethren, how the further opening of this would lead me to the vindication of what we have done here, in furnishing ourselves with these conveniences for our solemn assemblies; but it was not for that purpose that I chose this text, nor shall I enter upon that subject; partly because, I bless God, I know not of any tiiat exhibit so high a charge against us, as that we have done it in rebellion or in transgression against the Lord, and I am very willing to hope the best concerning our brethren's thoughts of us ; and partly because I am resolved industriously to decline every thing that looks like controversy, and I should fear lest our defence be construed our offence, or at least be interpreted an invitation or persuasion of people to our way, and an attempt to make proselytes to a party, which you know I have always been studious to avoid. It is a string that can scarce be touched so tenderly but it will have a jarring sound, than which nothing is more disagreeable to me. I am sure this is not a time of day for us to pick quarrels, while through the clemency of our governors we enjoy great quietness ; and we have as little reason to do it in this place as any where: while the prime dignitaries of the established church among us seem to have buried the thoughts of our unhappy differences in such a hearty, pious zeal for the reformation of manners, we are very unjust and unwise if we say or do any thing to revive them. Are these thoughts laid to sleep? may they on both sides sleep perpetually! But that which I further intend in the application of what I have opened to the present occasion, is from this text and story to borrow some light,
1. For the stating of our case as it truly stands, and giving a just account of what we have here done.
2. For the directing us in the duty of this present day, which I principally aim at
For the first; our building us an altar, besides that which stands upon the foot of the national establishment, (altare juxta altarCy) is a thing which needs explication, for the preventing and rectifying the mistakes of some unthinking people, who are apt to look upon those who go to church, and those who go to meetings, as of two different religions, and the distance between them is widened to a degree equal to that between papists and protestants; thanks be to God the matter is not so: let ns therefore see how it stands between us and our brethren of the ten tribes.
1. We also are Israelites in common, and there-
SEPARATION WITHOUT REBELLION.
1137
Tore io commilniOA with those of the national establishment. Are they Christians? so are we; we ^'orship the same God, in the same name, and Jheartily consent with them in all the articles of the sincient creed, holding jnst the same form of sound words, and contending earnestly for the faith once delivered to the saints. We are baptized, and do baptize, in the same great and sacred name of Father, Son, and Holy Ghost, as three Persons, but one God. We read the same Scriptures, and adhere to them as the standing rule of faith and practice, and make use of them as our oracle and touchstone. We pretend to no inspiration in our praying and preaching, nor do we set up any light within, in competition with, much less in contradiction to, the written word. We build our hopes of salvation upon the co Tcnant of grace, and the promises of it made to us and to our children, and submit to all gospel-ordinances, particularly that of the ministry. What-cTer the way in which we worship the God of our fathers is called and counted, we believe all things which are written in the law and the prophets, and the everlasting gospel, and have hope towards God, which they also allow, that there shall be a re»wrree-tion of the deady both of the just and the unjust Acts xxiv. 14,16.
We are far from engrossing religion and the church to ourselves, and those of our own way, or thinking that we are the only elect people of God ; from our hearts we abhor and renounce all such narrow principles as are contrary to catholic Christianity, and undermine and straiten its sure and large foundations. We do hereby solemnly profess, and shall take all occasions to repeat it, that we celebrate our religious assemblies in eommunion unth all that in every place call on the name of Jesus Christ our Lord, both theirs and ours, 1 Cor. i. 2. We neither say Dor do any thing here to the reproach or prejudice of the national establishment; we take not upon us to arraign or censure the constitutions of it, or to judge or despise those that adhere to them; but in those few and small things wherein our apprehensions differ, (whilst in the most and greatest things of all we cordially agree,) we desire faithfully and conscientiously to walk according to the light that God has given us, charitably belieying that others do so too, whom we hope to meet in the general assembly of the first-bom, though now we are divided in Jacob, and scattered in Israel. This profession we make in the sincerity of our hearts, with a resolution, by the grace of God, never to act contrary to it.
And now may we not claim it as oui right to be owned and looked upon as members of the catholic church, though a weak and small part of it, yet a part of it, and I trust not a corrupt part; and being united with our brethren of the other tribes, under one civjl government, and being (abundantly to our
4 D satisfaction) within the same allegiance, and even in our religious interests taken into the same protection, we see not why we should not be looked upon as belonging to that part of the catholic church which God's own right hand hath planted in these kingdoms.
2. Though we also are Israelites, yet our lot, like that of the two tribes, happens to fall on the other side Jordan, a river dividing between us and our brethren, which without hazarding the peace of our consciences, we cannot wade through or swim oven
Some of the tribes of our English Israel have been so situated ever since the reformation, as early as Edward the Sixth's time, through a dissatisfaction about the injunction of some indifferent things, the more minute parts of the national establishment. The first settlement of the two tribes on the other side Jordan was looked upon by Moses and the rest of the tribes with a jealousy, as tending to weaken the common interests of Israel; and their proposing of it (as here their building of an altar) was severely censured, till they had given their reasons, cleared themselves of any ill design in it, and promised their best assistance to their brethren in the common service; and then Moses allowed and ratified their choice, as we have the story at large, Nutnb. xxxii. where we find, that two things induced them to desire their lot on that side Jordan, though thereby they put themselves out of the way of the preferments which attended Joshua and the ark into the land of Canaan, and exposed themselves to the contempt and censure of their brethren, as strangers to the commonwealth of Israel.
(1.) That there was good pasture in the land, v, 4. It is a land for cattle, and thy servants hate cattle : they would sit down hy ihe footsteps of the Jloch, and feed their hids beside tlie shepherds' tents.
(2.) That then they should not have the trouble of passing the river, v. 5. Briny us not over Jordan. Whether these inducement were justifiable we will not now dispute, but it appears that the rest of the tribes, who could satisfy themselves to go through Jordan, did not therefore disown them for their brethren.
From the first planting of Christianity, there appears to have been a variety of sentiments among wise and good men, concerning the less weighty and less evident matters of the gospel, as concerning the distinction of meats and the observation of days, Rom. xiv. 2, 5. some regarding all days and all meats alike, others making a religious difference. The apostle Paul, by his unquestionable authority, might have determined the matter in favour of one side, and have obliged the other to a compliance; but he chooses to accommodate the matter, without engaging either to change their opinions or their practice according to thorn, but prescribes a mutual
SEPARATION WITHOUT REBELLION.
charity and forbearance, as a sovereign remedy against all the ill consequences of this variety of seatiments, Phil. iii. 16, 16. Let not him that eatetk despise him that eateth not, Rom. xiv. 3. But let every man he persuaded in his own mind, «. 6. Which no doabt were intended to be standing rules for the management of the like differences in all the ages of the church ; and if these rules were strictly observed by all churches and all Christians, the river of Jordan would be dried up, at least be driven back at the presence of the Lord, at the presence of the God of Jacob, Ps. civ. 5, 7. the God of peace and love: and a way would be made for those of the ransomed of the Lord to pass every whose lot is on the other side of it; but alas, who shall live when God does this!
In the mean time, for the divisions of Reuben, (one of the two tribes that was divided from the rest by the waters of Jordan,) there cannot but be great thoughts and searchings of heart, as Judg. v. 15,16. with all that desire and pray/or the peace and prosperity of Jerusalem,
3. Being Israelites, (though on the other side Jordan,) it ought to bo our care and endeavour, according as our lot is, to promote the common interests of our holy religion, and to do what we can to preserve and advance them. And the Lord God of gods, he knows it is with this design that we have built us an altar; not for the support of a sect or party, pr the carrying on of any private interests, but for the service of catholic Christianity according (o the Scriptures. We know very well that the kingdom of God is not meat and drink, Rom. xiv. 17. that it is not maintained either by the imposition or opposition of indifferent things, but that it consists in righteousness, and peace, and joy in the Holy Ghost; these are the things in which lie the being and power of the divine life, and not in a zeal either for or against ceremonies: we know very well, that neither circumcision is any thing, nor uncireumeision any thing, to our acceptance with God, but the new creature, and faith which works by love. Gal. v. 6. vi. 15. That therefore which is of uncontroverted necessity, and which is the very life and soul of religion, we would do our endeavour, and make it our business, at this altar, to maintain and carry on, so that we and our children after us may have a part in the Lord, and may never cease from following him. We would endeavour to glorify the great name of God in Christ in our prayers and praises, and, in concurrence with the universal church, to pay due homage to the universal Lord. We desire and design in the preaching of the word, to propagate the knowledge of the only true God, and Jesus Christ whom he hath sent, which is life eternal; to push on the holy war against sin and Satan, the world and the flesh, under the banner of the exalted Redeemer. Our intention in all our ministrations shall be the same with the intentions of the ministry in general. Acta xxvi. I& First to open men's eyes, and to turn them from datk-ness to light, and from the power of Smtmi ismto Ged . to recover people from under the dominioo of a worldly, carnal, sensual mind, to the faith and obedience of the everlasting gospel; and then, fvr the building up qf the saints in holiness and comfort, nd the edifying of the body of Christ, till they mil come l« the perfect man, Eph. iv. 12, 13. And herein we are still determined to know nothing but Jesus Christ ana him crucified.
And this we do not in opposition to, bat a heartr concurrence with, the national establishment, as far as it aims at these ends. God forbid that we sheM preach Christ, who is our peace, out of envy or contention ; no, we desire to have all our different apprr-hensions and sentiments swallowed up in a pioos zeal for the common faith of the precious Jesus, end the common salvation of precious souls; and in toktm of this communion with our brethren of the otber tribes, we have built us this altar, that we may saj as they, v. 28. Behold the pattern of the altar urhiik we have built! not to entail a schism, and to perpetuate a causeless separation, but for the aolemnitr and decorum of our religions assemblies, (until God shall open a door into the national establishment. and the rolling away of their reproach, that it may na be said to us, as it was to the Gileadites, (the half tribe whose lot was on the other side Jordan,) Ye Gilemditet are fugitives of Ephraim, Judg. xii. 4.
We need not, we cannot, put it into our apology, that we have not built our altar for bumt-offerinp and sacrifices; for, blessed be God, we are not ondrr the gospel tied up to worship in one place, John it. 21. as the Jews were under the law. The hour now is, when, neither to this mountain, nor yet to Jeruseltm shall religious worship be confined ; but in every place incense shaU be offered and prayers made, Mai. i. 11. every where, without respect of places, 1 Tim. ii. S. We know no temples, no altar, that sanctifies the gift, or the service, but Christ only, Heb. xiii. 20. Bat this we can say, that we have not built our altar in rebellion, or in transgression against the Lord, or to make a breach upon catholic unity. Thus I have endeavoured, with the words of truth and soberness, to state our case; and I know I speak the sentimeats of many.
What remains is. Secondly, to direct you in tbe duty of the present day and occasion. And now, my brethren. What doth the Lord our God require of us? I take it for granted you are willing to know, and therefore, I beseech you, suffer the vrord of exhortation.
I. Let us give God the glory of our peaceable settlement in the land of our possession. Vte have reason to acknowledge it to a kind providence, that cast our lot in such a land as this, an ezcee<i-ing good land, like that of Canaan, a pleasant landf
SEPARATION WITHOUT REBELLION.
1130
Dan. TiiL 9. a glorioas land, or land of delights or omamentoy wherein there is no want of any good things nor any reason to envy (all things considered) either the soil or climate of any other land. The co Dstitation of oar civil go Yernment, and the defences and securities of our liberty and property, are such as make oar nation easy, safe, and happy. Dor lot is also cast in a good day, wherein we have not for many years felt the strokes of any desolating judgments, either war, famine, or pestilence. While thus we dwell peaceably under fruitful vines and Jiff-treesj we are much to blame if we praise not the name of the Lord.
The two tribes built this altar here to the glory of God, when they were returning triumphantly to settle in their inheritance, as David fetched the ark to the place he had prepared for it, when God had given him rest from all his enemies round about, 2 Sam. vii. 1. The Israelites, every time they offered their first-fruits, were appointed to make a thankful mention of the mercy of God to them, in giving them that good land, Deut. xxvi. 3, 9, 10. And we have a great deal of reason to do the same, now we are offering the first-fruits of our altar. If we consider how melancholy the reverse of our present circumstances would be, we should see what great cause we have to be thankful to God, for our share in the public peace and plenty. National plenty in the success of trade, and the increase of the earth, contributes to the support and comfort of our religious assemblies; for thus we have wherewithal to honour our God. When famine reigned, the meatoffering and the drink-offering failed from the house of God, Joel i. 13. compare ch. ii. 14. National peace does DO less contribute to the comfort of our assemblies, for in the peace of the nation we have peace. We have great reason to bless God that our land is not the seat of war, and that the sword of the Lord is not drawn among %is, (as sometimes it has been,) and commissioned to lag heaps upon heaps: that the city, the place of our solemnities, is a quiet hahitation, Isa. xxziii. 20. It is easy to imagine what desolations war, especially civil war, would make, not only with our cities and bouses, but with our temples and altars. (Inter arma silent leges et evangelium — in the din of arms neither the voice of human law nor of the gospel is heard.) What a mercy is it that We are delivered from the noise of archers, and all other the alarms of war, at the places of drawing waters ! and therefore, there ought we to rehearse the righteous acts of the Lord, Judg. v. 11. We have reason to call the altar we have built, as Moses called his, Exod. xvii. 15. (in thankfulness after the discomfiture of Amalek,) Jehovah Nissi — The Lord my banner, in whom we triumph; and as Gideon called his in faith, before the defeat of Midian, Jehovah Shallom — The Lord our peace, in whom we trast.
2. Let us much more give God praise, for the national establishment of our religion, with that of our peace and civil liberty. That our Canaan is not only a land flowing with milk and honey, but (which is a much greater advantage) that it is Immanuel's land, Isa. viii. 8. that the Christian religion, that choice and noble vine, which was so early planted in our land, is still growing and flourishing in it, in despite of all the attempts of the powers of darkness to root it out; that it is refined from the errors and corruptions which the church of Rome had (with the help of ignorance and tyranny) introduced, and that the Reformation was in our land a national act: that Christianity thus purified, is supported and defended by good and wholesome laws, and is twisted in with the very constitution of our government. It is a maxim in our law books, that the law of God is the law of the land; that the Holy Scripture is of sovereign authority; and that if any statute be made directly against the law of God, it is void; and that every thing that is for the support of religion shall be favoured. Summa ratio est qua pro religionefadt — that construction is to be preferred which supj)orts religion, and (which I would observe as a justification of the civil punishment of sabbath profanation) it is a constant rule of our law. Dies Dominicus est dies nonjuridicus — Sunday is not a day in law, that the law is so far from countenancing, that it nullifies and invalidates, all writs, processes, and judicial acts upon the Lord's day: and if the administration of right and justice consents to give way to the solemnity of the Lord's day, shall a common petty trade, or a vain idle sport, intrude or intrench upon these sacred hours, and not be animadverted upon ?
The banks and bulwarks which the civil government hath raised, against the threatening force of atheism, deism, profaneness, and irreligion, on the one hand, and of popery and idolatry on the other hand, though they should not make us secure, and, as it were, in no danger from them; yet they should make us thankful, that God has not only set up his tabernacle among us, but hath set such a guard upon it, as we hope will preserve it to the generations to come, that the English nation may never be otherwise than a Christian protestant nation. The encouragement which the government gives to religion, is also a great support to it, and ought to be matter of rejoicing to all good men: that the civil powers speak comfortably to them that teach the good knowledge of the Lord tt Chron. xxx. 22. and take the ministry and the administration of ordinances under their protection and patronage. God has not dealt so with other nations, with other churches. True Christianity, we may safely say it, has not such a nursing father of any crowned head in the world, as it has in our land. The mercy is more sensibly great, because it is not long since our religion, and all the defences of it, with all its supports, were at
SEPARATION WITHOUT REBELLION.
the brink of ruin; and, like Isaac upon the altar, lay ready to be sacrificed to the malice of oar popish enemies; and had the ship then sank, oar cabin could not have been preserved. Deat xxxii. 27. But fearing the wrath of the enemjff lest they should behave themselves proudly; Ezek. xzxri. 32. And not for our sahes he it hnoum unto us, God sent from heaven to save as, and raise up a deliverer for us, to whose seasonable and successful application weowe, under God, our present tranquillity. A mercy never to be forgfotten, and to which every year's revolution makes a fresh addition ; that notwithstanding our manifold provocations, by which we have forfeited our peace under the present government, and the restless and unwearied attempts of our enemies, who have been industrious to overturn it, we are yet in the enjoyment of its benign influences. This ought to be the matter of our wonder and praise. Surely because the Lord hved us, he hath set a king wer us, and continued him so long, that answers Mor-decai's character, Esth x. 3. Seeking the welfare of his people, and speaking peace to all their seed.
3. Let us acknowledge, with thankfulness to God, the favour which we on this side Jordan have found with the princes of our Israel; that they arc so far satisfied that the altars we build are not in rebellion or in transgression against the Lord, that they do not go up to war against us, as these princes here resolved, v. 33. We have great reason to bless Grod for our present liberty, and that we have it confirmed to us by a law, and the wide door of opportunity continues open; God grant it may be effectual. Now, for a little space, (nay, for a long space, much longer than we would have flattered ourselves with the expectation of,) grace has been showed us from the Lord our God, to leave us a remnant to escape those fnang dark and cloudy days which passed over the heads of our predecessors, and some of ours; and to give us a nail (a fixing and settlement, and constant abode) in his holy place: that our God may lighten ovr eyes, instruct and comfort us, and give us some re-•viving, Ezra ix. 8. While we enjoy the comfort of our liberty, we ought to repeat our thanksgivings for the mercy of it; and an invaluable mercy it is, that there is a defence upon our glory, Isa. xlv. 6. and that our religrions assemblies are taken under the kind protection and shelter of the government Woujd we have this liberty continued ? let us be thankful for it, and give diligence to make a good use of it while the gleam lasts. In the receiving of it we were like them that dream, Ps. cxxvi. 1. such was the surprise of it: let it not be said of us, that such is our slothfolness and cafelessness, we are like them that dream, in the improvement of it; as the hungry man that dreameth, and, behold, he eateth; but he awaketh, and his soul is empty.
We have reason to be thankful, that the reproach of sedition, and disloyalty, and disaffection to the government, is quite done away from oar aasembSo. and that there is now no colour for the impatatMn af that, (which from our hearts we always abhomd..'; the disturbance of the public peace ; bat that while we live in godliness and honesty, we may Uwe futet end peaceable lives, and there is nene to m/oke us mfraid-If Ezra were so thankful to God for the coanieu Bee of a heathen king, and that God had put amek m tkm§ into the king's heart, Ezra vii. 27,28. macb more rea-: son have we to be thankful for the ooanteoaaoe ti\ a Christian and protestant government; the good ^! which we are obliged to seek, because of the house oftht Lord our God, Ps. cxxii. It adds much to the co»-| fort of our present liberty, that in the ratifi<»tioB ^ it by a law, it was not intended (as we liaTe reasmi to fear it was on the first precarious grant of it) feri a trap and a snare, and the serving of a dezigi against our common interests; but Unr oar ease, comfort, and benefit: and that in the preamble of! the statute, it is declared to be for no less a paUk| good, than the uniting of his majesty's protestavtl subjects in interest and affection. This is the Lort doing; and as at first the surprise of it made it imr-l velious in our eyes, so the continuance of it makes it no less so. The altar we have built, we may caQ our Ebenezer, saying. Hitherto the Lord has helped w.1 4. While we enjoy the liberty of our altan, let ml remember and sympathize with our brethren, wilhj whom it is a day of treading down, and rf perplexity: I mean the poor persecuted protestants in Fnnct, who are killed all the day long, and accounted as sheep for the slaughter, and whose blood is barbaro Msly sin-gled with their sacrifices. They are our bone and emr flesh, fe Uowmembers of the same body, concarring with us in the same testimony agnst the antichris-dan generation; but how is ^flourishing chwrek made a wilderness, the gold become dim, the wtost flme gold changed. While we meet together in foil assemblies, they are scattered. We have decent and convenient places to meet in; but they are driven into woods and wildernesses, and are counted as the off* scouring of all things. We are safe in our assemblies, and there is none to make us afraid; but they are exposed to the cruelty of bloody men, and cannot come together to worship God according to thdr consciences, but in peril of death, or a slavery much worse, and more terrible. When we consider this, and the sad desolations of the sanctuary in other places, our joy in the altar we have built admits as great a mixture and allay, as theirs did who laid the foundation of the temple, Ezra iii. 13. When the noise of the shouts of joy could not be discerned from the noise of the weeping of the people. W hat a damp does this cast upon our comforts, and what a sadness does it put upon our countenances! as it did on Nehemiah's, to hear that the remnant that were left of the captivity were in such great afl Hieiion and re* pToach, Neh. i. 3, 4.
SEPARATION WITHOUT REBELLION.
1141 liet 118 therefore, with the greatest te Ddemess, re-nember ikem tkat are in hondSf as bound with them ; et OS feel their burthens, and let not all the troa-lie they are in seem little to us; let us pity them, ind pray for them daily, and by a Christian sympa-by suffer with them, as all the members of the body [o with a pained one. Let the truths they suffer for be »reciou8 to us, and the liberty they long for be va-aed by us. When we begin to despise the manna, nd to call it light bread, and when our full souls oathe the honey-comb, think what they would give or one of those peaceable opportunities, which we o easily neglect; and how they would welcome hose days of the Son of man, which we think re-urn too fast. Let their calamities also be warnings o us, to take heed of settling upon our lees, because ue have been at ease from our youth, Jer. xWiii. 11. rime was when they were as sure of their peace and iberty, as we can be of ours, and thought their mouu" ain stood strongf and should not he moved: but God, )y his dealings with them, will make all his churches o know, that they have no lease of their privileges, )ut are tenants at will; that they may give diligence vhile they have the light, to believe and walk in it, lest darkness come upon them. When we begin to ^w secure and careless, and to leave our first love, !et us go and see what God did to Shiloh, Jer. vii. 12. tnd dread the removing of our candlestick also, Rev. 11.5.
But is their wound incurable? Has God cast them off for ever ? We trust not The rod of the wicked shaU not always rest upon the lot of the right-touSf Ps. cxxv. 3. There is a timcy a set time, to favour Ziouy Ps. cii. 13, 14. which undoubtedly will come. Let us therefore believe and hope, and pray and wait: the vision is get for an appointed titne ; and at the end of it shall speak and not lie. Did God bring hack our captivity, and do such great thiis for us, whereof we are glad ? let us be earnest with God to complete the mercy of our peace, by working deliverance for them, and turning their captivity as streams in the south, being assured that they who sow in tears shall reap in joy, Ps. cxxvi. I, 3—6. Rev. xi. 8, 9. The witnesses, though they were slain, yet ere not buried ; and the bones, though they are dead end dried, yet they are above ground in the open valley, Ezek. xxxvii. 1,2. which ministers some assistances to our hope that they shall rise again, and even these <lry bones live.
5. Let us cordially concur with the other tribes of our English Israel, in driving the Canaanites out of our land ; this was that which Moses indented with the two tribes for, when he settled them on that side Jordan, Numb, xxxii. 20. that they should give the best help they could to their brethren, in their war against the common enemy : and still there are Canaanites in our land; vice, and profaneness, and de-baachery, are the enemies I mean« which war against both our civil and sacred interests; and« as it is said of the remainder of the Canaanites, Josh, xxiii. 13. They are thorns in the eyes of all good men and a snare to us. It is too plain to be denied, that iniquity abounds among us, and goes barefaced; our air is infected with the poisonous and malignant breath of blasphemous oaths and curses, which are grown so common, that they seem to be idioms of our language. Our land is defiled with drunkenness and uncleanness, which some make a trade of, and others a sport of; the beauty and honour of our religion is stained by the profanation of the Lord's day, and an atheistical contempt of holy things. ^010 can we say we are not thus polluted, Jer. li. 23. and shall not God visit for these things; shall not his soul be avenged on such a nation as this? Have we not reason to expect that a deluge of judgments should follow such a deluge of impieties? And is any thing more the interest of the nation, than to endeavour the rooting out of these Canaanites, that if possible they might not be among us; or at least the putting them under tribute, that they may not rule, or bear sway among us; which surely is not at thing impracticable.
Against these Canaanitea, the government hath by repeated proclamations waged war; and therein God hath given a banner to them that fear him, to be displayed, because of the truth and holiness, Ps. lx.4. And now the inquiry is» like that of Moses in the gate of the camp, Exod. xxxii. 26. Who is on the Lord's side ? or that, Ps. xciv. 16. Who will rise up for mo against the evil doers, or who will stand up for me against the workers of iniquity ? Who will put a hand to so good a work, as the reformation of the morals of our nation ? Who will help to bring the wickedness of the wicked to an end, and to drive the unclean spirit out of the land 7 Let us, in our places, be volunteers in this service, and cheerfully put our necks to this work of the Lord's, that we come not under the brand put upon the nobles of Tekoa, Neh. iii. 5. When the remains of the Canaanites made head so far, as mightily to oppress Israel, under Ja-* bin and Sisera, Judg. iv. 23« it was the reproach of the two tribes on the other side Jordan, that they came not to the help of their brethren, but basely and ioglorio Qsly sneaked, when there was service to be done to the common interest Gilead abode beyond Jordan, and Reuben among his sheepfolds, Judg. V. 16,17. which made their division by the river greatly lamented by all thinking men, and occasioned many searcbings of heart Let us be industrious to prevent so ill an effect of our divisions, otherwise unhappy enough. Let us be willing to appear, willing to act, willing to venture, for the promoting of a reformation, which all good men agree to be necessary. Now is a time (when that blessed cause hath life in it, and we have so many good leaders to follow) to show ourselves fyx God,,
SEPARATION WITHOUT REBELLION
and valiant for the ti'uth in the earth, Jer. ix. 3. Are not evil doers afraid, nor ashamed to appear in opposition to religion and virtae? and shall we be either afraid or ashamed to appear for the defence of them? If we now sit still, and say, Let oar'brethren of the ten tribes drive out the Canaanites that are among themselves, and we will only look to oar own border; surely (as Moses told the two tribes. Numb, xxxii.22,23.) we have sinned against the Lord, and he sure our sin will find us out. Nothing will contribute more to the healing of our breaches, and the uniting of us one to another in communion, than a hearty concurrence in this, wherein confessedly we are agreed. When God turns to our people a pure language, then, and not till then, we shall serve him with one consent; for betwixt them there is a manifest connexion, Zeph. iii. 9. Holiness and love, purity and unity, mutually befriend and advance each other.
6. Let us be able, with hamble confidence, to appeal to God, that our acting separately in building us an altar, is not done in rebellion, or in transgression against the Lord. That we may then approve ourselves to him in the inteiprity of our hearts, We must take heed to our spirits: the Lord God of gods, he hnows, and he only knows, the thoughts and intents of the heart, and by them he judges of us, and of our actions; that we may approve ourselves to him, it therefore concerns us to do all according to the manner, the appointed manner, Neb. viii. 18. and in due order, I Chron. xv. 15. Let us see to it, that our eye be single, and our intentions sincere, and our ends right; for it is a pity a god work should be spoiled, and rendered unacceptable, by an ill principle; that what for the matter of it is good, should become otherwise by a mismanagement
If it be in pride and vain-glory that we have built us an altar, only that we may make a fair show in the flesh, and be like the nations, then it is done in rebellion and in transgression. To be proud of any ornaments, but especially of those that belong to the solemn assemblies, very ill becomes those who are but dust and ashes, and ought especially to remember that they are so when they draw near to the Lord of glory, Ps. xxix. 2. The beauty of holiness, in which we are to worship the Lord, is not that outward adorning of magnificent and curious structures, hut the hidden man of the heart, in that which is not corruptible, I Pet. iii. 3,4. To hide pride from his worshippers, God appointed that they should make him an altar of earth, Exod. xx. 24. or if of stone, not of hewn stone, v. 26. The garnishing and enriching of temples, by which a gay humour was indulged, and primitive plainness and simplicity lost, never did any real kindness to the church, but by degrees turned to its prejudice. Hodie venenum iunditur in ecclesiam ^to-day is a poisonous mixture introduced into the church. If it be in oppositjoa t§ our brethren, or from a principle of enry or iU-will to them, it is in rebellion and in transgression; but I hope yoa have not so leaned Christ Oar Master will never be pleased with that which is done from a spirit of contradiction to, or cooteotkiQ i with, oar brethren and fellow-servants: the hands lifted up in prayer, will never reach heaven, onles! they be lifted up without wraih and contention ; so h might be rendered, 1 Tim. ii. 8. without dispotatioe. Jam. i. 20. the wrath of man worheth not the righteousness of God, i. e. it neither gains ac<«ptanoe wit him, nor does any real service to him. But if ia building this altar, and in all oar attendances upon; it, we sincerely design the faonoar and glory of God i in Christ, and the spiritaal and eternal welfare ot our own souls, and Uie souls of others ; if we make every particular opportanity serviceable to tfee general interests of our Christianity, to farther as ia our way to God, and fit us for oar rest in him ; tc \ may then rejoice in the testimony of oar consciences, i that it is not in rebellion or transgression against the Lord, but in simplicity and godly sincerity, that we I haveboilt us an altar.'
7. If the Lord knows our integrity, let as stadf i how to let Israel know it also. Let us denK>nstratf | our good principles, by our agreeable practices, and j that will be the best and most effectual way to cod-vince the world that we have not built this in rebellion, or in transgression against the Lord : oar pm-testations of our integrity and good intentions wi!J be of no avail, if our actions give our words the lie. When our lights are thus put on a candlestick, and not under a bushel, so that many eyes are upon 05. we ought to take care that oar light so shine before men, as that they may not only hear oar good words, but see our good works, and glorify our Father which is in heaven. Matt. v. 16. This is the method the apostle prescribes for silencing gainsayers, IfV must effect it by well doing, for so is the will of God, 1 Pet ii. 15. Having a good conscience, let us evidence it by a good conversation, v. 16.
There are three ways by which, if oar hearts be upright with God, Israel also he shall know it.
(1.) By our serious piety in all the instances of religions worship and devotion. Have we built this for religious worship, and under the umbrage of a zeal for its purity ? Let us then approve ourselves religious worshippers; let your piety towards God appear in the constancy of your family devotions, which I think no good Christian, that has tht charge of a family, dares live in the neglect of. Think not that a church here will excuse for the want of a church in your houses, Rom. xvi. 5. Thoogb public worship have the preference, yet it most not supersede family worship: this ought yon to have done, but not to leave the other undone* AH the faithful seed of Abraham most herein be fo Uowco
SEPARATION WITHOUT REBELLION.
1143 f him; that wherever Abraham had a tent, God ad an altar, at which he called upon the name of le Lord. See Gen. zii. 8; xiii. 18. Let our ouses be Bethels, houses of God, that he dwelling 1 them, we may dwell in the house of the Lord for ver, even all the days of our lives. Let Joshua's isolation be yours, that whatever others do, you and our houses will serve the Lord, Ps. xxiii. 6. Josh. ;xiv. 16- Carry away the impressions made on our souls by public worship, and bring them with ou into your families, and there go over them again, hat they may be as a nail fastened in a sure place, t is supposed that the silver shrines for Diana, fhich we read of. Acts xix. 24. were copies of Oiana's temple in miniature, which her worshippers lad in their houses, for the use of their families. Had they such respect to a dunghill god, and shall )urs be less to the Lord of the whole earth ? Religion is then, and not till then, likely to flourish in our land, when all our families are praying families, and nurseries of piety. Though the Lord loves the gates of Zion more than all the dwellings of Jacob, yet in them also he ought to be praised and served as the God of all the families of Israel, Ps. Ixxxvii. 2. Jcr. xxxi. 1.
Let your piety appear, also, by your decent and reverent deportment in our public assemblies. It is true God looks chiefly at the heart, and bodily exercise profiU liule, I Tim. iv. 8. if alone, it profits nothing; but it is as true, that in concurrence with oar spirits, we are to glorify God with our bodies, and to present them to him a living sacrifice, 1 Cor. vi. 20. Rom. xii. 1. Though the outward expressions of reverence and affection be not an infallible sign of a serious spirit, (a vain and trifling heart may be covered over with a grave and demure appearance,) jet the outward expressions of a carelessness and unconcernedness, t think, arc a certain indication of an evil heart of unbelief: if the special presence and inspection of the angels, in our solemn assemblies, should forbid that which is unhandsome, as the apostle intimates, 1 Cor. xi. 10. much more should the eye of God upon us oblige us to observe a decorum. Does not even nature teach us, that when we are engaged in serious work, we ought to show ourselves serious in it ? When we are worshipping the great God, we ought to express such an awe of him, as may strike an awe upon others; so that if an unbeliever should come into our assembly, as the apostle argues, 1 Cor. xiv. 24, 25. he may acknowledge that God is among us, and the fear of Ood is in us of a truth. The Jews, since their worship came to be a rebellion and transgression against the Lord Christ, have been notoriously irreverent in it; as well did Isaiah prophesy of them, Matt XV. 7.
It hath been turned to the reproach of the assemblies of dissenters, that in shunning superstition they have run into rudeness and irreverence. If any have given occasion for sach a reflection, let them bear their own burthen; but I desire that we, in our assembly, may gve no offence of that kind. Standing in prayer is spoken of as a gesture proper enough, Mark xi. 25. When ye stand praying, but kneeling is certainly the most fit and proper posture in adoration, and should be chosen rather where the convenience of the place (as I hope ours will) and the ability of the person will allow it Paul, when a Pharisee, stood and prayed; but afterwards he learnt to bow his hnees to the Father of our Lord Jesus Christ, Eph. iii. 14.
(2.) By our strict purity in our whole conversation : hereby we must let all that know us know that in the integrity of our hearts we have done this. Let it be our daily care and exercise to keep consciences void of offence towards man as well as towards God: to pretend to purity in our worship, and yet to allow impurity in our lives, is to contradict ourselves. Let all the days of our lives be of a piece with our sabbath days, and let a thread of holiness run through the web of all our actions. The best consecration of our place will be to consecrate ourselves this day unto the Lord, Exod. xxxii. 29. Let your sobriety and temperance in all your enjoyments, your justice and honesty in all your dealings, beautify that profession, and adorn the doctrine of God oar Saviour, Tit ii. 1. and let not the glory of our assembly be stained by any practices unbecoming Christians: Let your merchandise and your hire be holiness to the Lord, as is prophesied of Tyre, Isa. xxiii. 18. and let every pot in Jerusalem and in Judah, even the common utensils of your houses, be like the bowls before the altar, Zech. xiv. 20, 21. of which it was said. Be ye clean that bear them, Isa. Hi. 11. You that in building yourselves an altar, have done more than others, cannot evidence the sincerity of your hearts therein, if in the common instances of justice, and friendship, and charity, you do less than others. Remember the hint you just now had out of the psalm that was read in course, Ps. xciii. 5. Holiness becomes thy house, O Lord, for ever, and therefore unholiness very ill becomes any that belong to it Remember also the good hint you had lately from another hand ; that whatever disputes there are about holiness of places, there is none about the holiness of persons; the necessity of that, we are all agreed in, Heb. xii. 14. Witfiout holiness no man shall see the Lord*
(3.) By our peaceableness and charity towards our brethren. Jam. iii. 17, 18. The wisdom that is from above is not indeed pure, if it be not peaceable. The fruit of righteousness is sown in peace, and then it is likely to come up and flourish; they were the sons of peace that bid the gospel welcome, Luke X. 5, 6. Be at peace with those from whom you differ in opinion, and receive them not with doubt-
SEPARATION WITHOUT REBELLION.
fiil disputaiioHf Rom. xiv. 1. Carefully watch that a diversity of commanion cause not an alienation of affection, but be as ready to do any office of love and kindness and respect to those from whom you dissent, as to those with whom yon consent; resolve, though you differ from them, you will not differ with them. If our separation be not schismatical in its own nature, (as for my own part I am well satisfied it is not,) let us not at any time make it so by our uncharitable censures, or our unchristian heats and passions.
Be at peace also among ycurselvee. Let your meeting to worship God in one place, prevent and [m an end to all the little piques and qoanels whL may happen at any time, and never let me he tint against two, and two against three, in tkis Aowe. Oir peaceableness will be both our strength and beaotr.
Let me therefore welcome you into this place, viih the same exhortation with which St Paol taka leave of his friends at Corinth, Be of goad eom/eri, be of one mind, live in love and peace, and the Godef love and peace shall be with you.
TREATISE ON BAPTISM.
CHAPTER I.
THE NATURE OF BAPTISM.
The apustle, among his six principles of Christianity which constitute the foundation, reckons the doctrine of baptisms. Thus intimating, that baptism is to be asserted and adhered to, as a fundamental point in our religion. He uses the plural number (probably) in reference to the different kinds of baptism mentioned in the New Testament; where we read of the baptism of the Holy Ghost andoffire^^ and the baptism of hlood or suffering, as well as of the baptism of water. The latter indeed alone is properly so called, the others are termed Baptisms, only by way of analogy and resemblance. And this is the baptism concerning which we are to make further inquiry. The baptism of water, i. e. in plain English, washing with water; though in our translation (and indeed in most others) the Greek word baptism is generally retained, as peculiarly significant.
Washing (or baptizing) with water, was long used before our Lord's time, not only as a common action, but as a religious rite. It was so used even in some heathen countries ;* and still more among the professing people of God, from the earliest ages. It was prescribed by the law of Moses in almost all cases of ceremonial pollution, and on all occasions that called for peculiar purity. It was customary among the Jews to admit proselytes into their church by baptism, and even their own female chil-dren.f In conformity to this sacred custom, John, the harbinger of Christ, who was sent to proclaim his approach, and prepare the way for his coming, admitted persons his disciples by the same rite. A rite which our Lord himself owned, and honoured,
• Matt.iii. II. b Mark z. aa
By baptism, disciples were initiated into the secrets of Mytbra and Isis, and the priests of (.otyttos were called Bapt», because by baptism solemnly admitted into their office.
by submitting to it; and that as a part of righteous*- uess. Water baptism then, when our Lord appeared, was no new thing: it had been applied, in every age of the church, and especially under the Mosaic dispensation, to religious uses. For this reason, among others, our Lord might probably choose it, as one of his institutions; thereby showing, that the spirit of his gospel was not a spirit of innovation and contradiction. And this institution he bequeathed to his church at his departure, as a sacred depositum, to be preserved pure and entire, without further alteration, till his second coming.
The nature of this ordinance, then, it will be proper more particularly to consider.
Those ordinances of worship which are moral, and of natural and perpetual obligation, have no difficulty in their explication, (we readily understand what praying, and praising, and reading the word of God are,) but those institutions which Rrepositive require a fuller illustration. Concerning them, the question should be asked, Wliat mean ye by this service? (as concerning the Lord's passover, Exod. xii. 26.) And the rather, because unsanctified understandings are so unapt to receive, and so prone to mistake, such institutions. It is a lamentation, and shall be for a lamentation, that in a Christian nation there are so many who bring their childreq readily enough to baptism, and would take it very hard if it were denied them, who yet understand no more of the ordinance, than that it is the custom of their country, and the usual time of naming their children, and treating their friends. It is therefore requisite to inquire a little into the true nature of this ordinance. And,
First. In general, it is a sacrament.
This indeed is a Latin word, and therefore not to be found in the Scriptures; but it is a word which t The Jewish doctors had a tradition, that when the Messiah should come, there would be so many proselytes, that tbejr cojild not be circumcised, but should be baptized.
A TREATISE ON BAPTISM.
the church has long used, and therefore we willingly receive it Among the Latins, it was ased to express an oath; (which has ever been accounted a sacred thing;) and more particularly dLmiUtary oath; the oath which soldiers took to be true to the government, obedient to their generals, and never to quit their post, or run their colours.
Waving a discussion of the several definitions of a sacrament, we may acquiesce in Paul's description of one, Rom. iv. 11. where speaking of circumcision, (the initiatory sacrament of the Old Testament,) he calls it a sign, and a teal of the righteousness of faith.
The tree of life was a sacrament to Adam in inno-cency; a sign and seal of the covenant of works; Do this and live. Since the fall (by which our intellectual faculties are sadly depraved, and the veil of flesh thickened) we have much more need of sacraments ; outward and sensible representations of things spiritual, to carry them home with the greater clearness to our understandings, with the more convincing certainty to our faith, and with the stronger impression to our affections. When the sanctified soul shall be released from the body of flesh, or when re-united to it refined and made spiritual, there will be no need of sacraments. These glasses shall be laid aside, when we shall see eye to eye, the distant object being brought nearer, and the debility of the organ cured.
But in the mean time, we are, with a cheerful thankfulness, and a ready compliance, to acknowledge the great goodness of God, in condescending to lisp to us in our own language; and to represent, seal, and apply to our souls things spiritual, by those things which are natural and ordinary. Thus doth Christ, in the sacraments, tell us earthly things, (as some understand John iii. 12.) i. e. spiritual things clothed with earthly expressions; (as there the mystery of sanctification by the metaphor of a new birth;) and if we do not believe, and understand, how should we apprehend those things, if they were spoken to us in their own abstract and simple notions, and in the language of the upper world ? God, in the sacraments, speaks to us after the manner of men; uses similitudes ;' not only to our ears, as by the ministry of the prophets, but to our eyes, that, if it be possible, spiritual things may that way insinuate themselves into, and get possession of, our hearts.
Thus it hath pleased God to deal with men, in bis covenant transactions with them. When he made a covenant with Noah and his sons, never again to drown the world, or interrupt the succession of day and night, he gave them a sacrament,
0 Hob xii. 10. * Sacranients &re verba titibiUa opara avy,fio\a tmv vo«/icyMv. t Thia, Alice Driver, one of the Teinale martyrs, urged to her examiaerB, when she was pressed to give her opioion of the sathe how in the clouds; (Gen. ix. 12,13.) whiclidoibc-less was there before, (whenever there wa.i a tiU disposition of the air,) but never till then atoknv the covenant. Sacraments are instituted to be,
I. Signs.
Not natural signs, as smoke is a sign of fire, W.i voluntary and instituted. Not pareiy intelleeaul signs, as the sign of the prophet Jonas, bat seosiblej and visible.* Not signs barely for memorials, asi the heap of stones in Jordan, but signs that do exhibit, and, as instruments, convey. So that the es sence, or formal nature, of a sacraoaent, doth coosii in a relative union between the sign and the thi signified.t
II. Seals.
Not bare signs, as the map of a lordship rep»^ sents that lordship to every one who looks npoa K;i but such signs as deeds, or charters of feoffmeat, sealed and delivered, which convey the lordship ts the feofiee, upon such conditions; and give himtj right and title to the premises, to all intents ao purposes, upon the performance of those condition!. Thus the rainbow, Gideon's fleece, the coal froa the altar that touched Isaiah's lips, and many otivis, were not only signs signifying, but signs co Dfinnifl, the promises to which they were annexed.
But not to expatiate in this large field, letns confine our thoughts to tiie sacrament of baptism. Ic which (as the nature of a sacrament requires) then is a sign, and the thing signified by it
I. A sign.
And that is washing with water. The eUmtni \i water; the action, washing with that water. Atul here, if we inquire why this sign was appointed for the ordinance of admission, tbis and do other, it must be referred to the will of the Lord Jesas, who instituted it. And his will, in this as in every thing else, is most certainly his wisdom, Bo( it may be useful to observe what kind of a sip it is. And,
1. Washing with water is a common thinn:; common to all persons, to all times, and therefore iiii; chosen to be stamped for an ordinance, whereby to admit persons into the belief of the common siMm. Jude 3. Such the gospel salvation is. Therefore, in the other sacrament, eating and drinking are the sacramental actions, which are also common actions, used by all the world ; for Christ is a Saviour to all, and whoever will, may come and take of the mters of life.
As long as the church was confined to one peopl^^ the sign of admission was a thing very oDosual. perhaps to note the peculiarity of that dispensacrament of the altar; she asked, Wliat is a sacrsmentt and beiss answered, It is a sigo t Very true (said she,) theo it ii not t'l' thing signifled.
A TREATISE ON BAPTISM.
1147 tion ; but now the Teil is rent, and the partition wall taken away, Infinite Wisdom hath appointed the common salvation to be sealed by a common action.
2. Washing with water is a cheap tiling.
It pats us to no expense; which may intimate that the poor are welcome to Christ as well as the rich. If he had intended to have taken the rich only into the bond of the covenant, he would probably bave appointed some costly ordinance of admission, which would have been more agreeable to the .state and spirit of the rich, and within the reach of them only: but God hath called and chosen the poor of this worlds In point of acceptance with God, rich and poor stand upon the same level; and therefore; since the poor cannot reach a costly ordinance, God will have the rich stoop to a cheap one. The ceremonial institutions were many of them chargeable; and good reason, because that dispensation had more of the promise of the life that now is. When God had freely given the Israelites so good a land, houses full of all good things, (a very considerable grant in that covenant,) they could not complain, if he required, as a chief rent by way of acknow* ledgment, the lambs out of their flocks, and the bullocks of their stalls. And yet even then, in divers cases, poverty was considered, as Lev. xii. 8. But now, under the gospel, the appointments are cheap. Christ will reject none for their poverty. As in other things, so in holy ordinances, rich and poor meet together.* In Christ Jesus there is neither bond nor free.^
3. Washing with water is a plain thing.
And the perfection of a gospel ordinance lies much in its simplicity. Baptism is an ordinance which will neither puzzle the understanding with the intricacy, nor burthen the memory with the multitude and variety, of its circumstances. It is a highway, and a way not hard to hit, the way-faring men, though fools, shall not err therein.' The institution of the water of purification, appointed by the Levitical law, was attended with so many nice circumstances, to be religiously observed, as did not only clog it, and make it difficult, but cloud it, and make it obscure. It was so with the other ceremonial appointments. But the New-Testament baptism is plain. Nothing appointed, but only. Go and baptize them: the necessary circumstances are left, partly to Christian prudence, and partly to the directions which the nature of the thing gives. And for additional ceremonies, the institution knows none. It should seem, that some have thought it too plain to please the luxuriant fancies of men of corrupt minds, and therefore have been patching and painting it, and tricking it up with their own inventions, adding I know not what significant (or rather insignificant) ceremonies of their own: (witness the Roman ritual;) d Jam. iU 5. « Prov. xxll. S. f Oftl. iii. 11. r Isa. xxxt. 8. h Gal. iv. 3. I Matt zi. 38. k i Kings v. 13.
but our great Master, who came to abolish the law of commandments, and to introduce a spiritual worship, I am confident, will, another day, give those no thanks who think so meanly of the comeliness he hath put upon his spouse, as thus to dress her up in the tawdry attire of a harlot; as if that would improve, which doth indeed impair and spoil, her beauty.
4. Washing with water is an easy thing.
It was not a causeless complaint that was made of the ceremonial law, that it was a yoke, which neither their fat hers j nor they, were able to bear.^ Those who are under it are said to be in bondage to the rudiments of this world. And some think, it is this which our Lord supposes those to be weary of and heavy laden with,^ whom he invites to submit to his yoke, (i. e. his institutions,) as very easy and light. And, certainly, in this ordinance there is nothing hard or uneasy; no burthen of which there is the least pretence to complain. Indeed, such are the privileges which attend the ordinance, that if our Master had bid us do some great thing, would wq not have done it, rather than come short of them 7*^ Much more, when he only saith unto us, Wash and be clean; wash and be Christians.
6. Washing with water is a safe thing.
The ordinance of admission under the law was a painful and bloody rite, and proved fatal to the unwary Shechemites; but there is neither pain nor peril in baptism. The Lord hath made it appear that he is/or the body, by appointing an ordinance so consistent with its ease and safety. It is so safe, that it may be applied to infants, without the least difll-culty or danger; a presumptive evidence, that Christ designed it for them.
6. Washing with water is an expressive and significant thing.
So it hath been reckoned in other cases; and so it is in this institution. How could it be otherwise* when chosen by Infinite Wisdom, by him who did all things well? Though the significancy of it ariseth from the institution, yet it hath a peculiar aptness so to signify.* But this brings us to consider,
II. The thing signified; the substance represented by this shadow.
This, like the kernel in the nut, is the main thing in the ordinance, viz. the meaning of this service. Now the outward sign is such, as that we are purely passive therein; washed with water; not washing ourselves; which intimates, that the chief thing Intended to be signified, is that which God in the covenant doth for us, (the communications of his grace and favour, in which we are receptive,) and our obligations and engagements to him, only by way of necessary consequence. The washing with water implies the doing of something/ar us, and upon us ; whence we infer, something to be done by us.
Neque in sacramenta Ubus spedebii8,quiB9ivit Dominus dig. Ditatem aed ap Utudinein.
A TREATISE ON BAPTISM.
1. Tbe water in baptism signifies the blood of Ckriti; and the sprinkling of that for justification. The tcMuAtfi of the bodp with pure water, represents ike sprinkling of the heart from an evil eonseienee. One greBi promise of the new covenant is, tkat God will be merciful to our unrighteousneee, so that the seal of the covenant, as it is a covenant of reconciliation, is principally intended to be the seal of a pardon. Hence, the Nicene creed supposes the remission of sins to be principally intended in baptism: I believe in baptism for the remission of sins. Now, for as mach as sin is pardoned, only in and through the merit of Chrisf s death and sufferings, that pardon is signified, and sealed, by washing with water, which represents the application of Christ's blood to the soul. The blood of the legal victim was necessaiy to make atonement, (Heb. ix. 22.) thete-fore the benefits of redemption are often attributed to the blood of Christ, as the meritorious and procuring cause; especially remission of sin. See 1 John i. 7. Tike blood of Christ cleanseth us from all sin; and Rev. i. 6. Washed ns from our sins in his own blood. And his blood, in allusion to the legal purifications, is called the blood of sprinkling, Heb. xii. 24. Compare Heb. ix. 13, 14. Cyril calls baptism the antitype of Christ's sufferings. His passion, with the fruits and benefits of it, are represented and applied, in this ordinance, by washing with water. Hence Ananias's exhortation to Paul, Arise and wash away tky sins, Acts xxii. 16. It is generally supposed to have been in the person of the suffering Jesus, that David complained, / am poured out like water, Ps. xxii. 14. And there is something of the same metephor in that expression. He poured out kis soul unto deatk, (Isa. liii. 12.) as water was poured out, especially in sacrificing. See 1 Kings xviii. 36. compared with 1 Sam. vii. 6. Thus was a fountain opened, the rock smitten, that thence streams of water might issue for the use of Israel. In baptism this is applied. So that therein, the forgiveness of sins, upon repentance, is sealed by the application of Christ's blood.
It is observable, that the grant of remission is, in both the sacraments, signified and applied, by something that primarily represents the blood of Christ, by which that remission was procured ; in baptism by water, in the Lord's supper, by wine. The design of God herein, is to convey spiritual and heavenly blessings to us, in such a way as may most advance the honour of Jesus Christ, and recommend him, and his salvation, to our esteem and affection. He will have us to see all the precious privileges of the new covenant flowing to us in the blood of Jesus. In the water of baptism, we may see (pretium san gvinis) the price of blood, written upon all our benefits ; which should engage us to prize them, and to
U Cor. vL II.
B I Cor. i. 30.
glorify God with them. It is ike blood of these an. saith David ; (1 Chron. xi. 19.) only blood expav; but this is the blood of the man Christ Jesus ; bkMl actually shed. What a value then should we pe upon it!
2. The water in baptism signifies the Spirit aid grace of Christ, and the sprinkling of that for suk-tification.
It must signify this, as well as pardoo by ifc? blood of Christ, for they are inseparable 4n the application of them. Ye are washed, (saith the apostle,) vis. in baptism, which signifies, both that yr sr sanctified, and that ye are justified-} for they alvajs go together. The water and tke blood came togftfer out of the pierced side of the dying Redeemer, Joha xix. 34. Wherever Jesus Christ is made rf da rigkteousness to any soul, it is certain, that h« is made of God, unto that soul, sanetifieaiion.'^
Fallen man is to be looked upon, not only as goihr. but as defiled; not only as liable to the paaishmeflt of sin, but subject to the power and dominion of sin; and therefore as standing in need, not only of a re-lve change, in justification, by the rigfateousoe of Christ imputed; but of a real change, in saocti-fication, by the grace of Christ implanted. And dtis also is signitied in baptism: which is therefore called tke wasking of regeneration. Tit. iii. 6. Yea, oot only signified, hvX sealed wi applied, coaditionalU. As is the promise, so is the sacrament; the seal €»pe-rates, as it is led and directed by the words of the deed to which it is affixed. Now the promise is. Turn ye at my reproof, bekold IwUlpour oui my spint unto you: those who are baptized may, upon thiar turning, therefore, plead their baptism as the seal of that promise.
Now these two, the blood of Christ, and the Spi. rit of Christ, include all the benefits of redemptioo: some are the acts of God's grace/or us, others are the work of God's grace in us ; and both these are signified and sealed in baptism. If then we be not wanting to ourselves, we may from our baptism feteh a comfortable assurance, that God will not be wanting to us. That we might have strong consolation, he has instituted a sign, apt and proper, to signify these two main springs of our comfort and happiness, the merit and grace of Christ; and tbe particular application of them to us. For bein baptized into Christ Jesus, we are baptized into kis deatk.''
Second. Having thus opened the nature of this ordinance in general, as it is a sacrament, we come next more particularly to inquire into the meaniof of this service.
And our best way will be, to have recourse to tbe institution, which gave it being as an ordinance, and put the stamp upon it Bring the word to tbe
■ Rom. vi. 3. &.
A TREATISE ON BAPTISM.
ment, and that makes the sacrament As the iro-ssftion of the seal upon the wax» and the solemn livery of the instniment so sealed, pats a gpneat iae on that, which, otherwise, is bat a mean, com-m Ihinf. And therefore, as from the institution ( must take wmrrani for tiie practice, so from the stitution we mast take light, toachin; the natare the ordinance. When a question was put to onr vrd Jesus, by the Pharisees, concerning marriage, refers them to the institution and original law, [att. xix. 3, 4.) to teach os to go by the same rule other ordinances. Run up the stream of the ofo-rvation (which in a long course sometimes con-icts filth) to the spring of the institution, and see \at it was from the beginning* We are taking that ethod, in the explication of this ordinance. The institution of baptism was at Christ's sixth ^pearanc after his resurrection, vis. that at the lountain in Galilee, not only to the eleven, but to lany others of the disciples, probably the five hun-red brethren, spoken of 1 Cor. xv. 6. He had men-oned this appointed meeting, both before and after is resurrection: and whereas most of his other ap-earances were occasional and surprising, this seems ) have been solemn and expected. And here, the 3ar evangelists explain and enlarge each other, latthew, who wrote first, gives the fullest account, chap, xxviii. 19,20.) Go ye, therefore and teach U nations J baptizing than in the name of the Father, md of the Son, and of the Holy Ghost; teaching them 0 observe all thinge whatsoever I have commanded gou: ind, lo, I am with gou alwag, even unto the end of the vorld. Where, we have not only a warrant to nake baptism lawful, but an order to make it a iaty.
1. He premiseth his own authority; his commis-uon under the broad seal of heaven, (v. 18.) All power Is given unto me in heaven and in earth.
As a divine person, all power was originally and essentially his; but as Mediator, all power was Siven him. What that power more especially was, be himself tells us, (John xvii. 2.) nou hast given him power over all flesh, that he should give eternal life to u mang as thou hast given kim. So that this mediatorial power was an authoritative disposition of the eteroal states of the children of men, (Rev. i. 18.) the keys of hell, (or the unseen world,) Including the keys of heaven too. The world to come was put in subjec-twn, not to angels, but to Christ, Heb. ii. 5. Jesus Christ is set (fixed, inaugurated, enthroned)King upon the holy hill of Zion ^ constituted absolute sovereign in his church; invested with legislative power. As King, he hath sole authority to institute and appoint ordinances which shall be binding; and it is certainly a daring, and very unjustifiable, presumption, for any creature (though calling himself by ever so
P Phil. ii. & great and pompous a name) to assume to himself a like power in the church. To institute ordinances is Christ's prerogative, and a branch of his glory which he neither doth nor will give to another. Our Lord Jesus glorified not Atm#tf(^ herein, but was called of God to it, (Heb. v. 4, 6.) and his call was completed when he was raised from the dead. Then it was that the Father said unto him. Thou art mg Son, this dag have I begotten thee* Compare Acts xiii. 33.
It was after his resurrection that our Lord claimed all power. We read of power given him before, (Matt. ix. 6.) pouter to forgive sins —cnmov ixu; but here — waoa dinota, all power. It was by dying that he won the name above every name,^ Now he was entering upon the exercise of his authority; was hastening to the far country, to receive for himself a hingdom.^ It was part of the glory which he claimed as the recompence of his sufferings, John xvii. 4, 5*
Power in heaven and in earth, i. e. in all places: heaven and earth comprehend the whole universe. Gen. i. 1. Jesus is the only universal monarch. He has power in heaven over the angels, (Eph. i. 10.) and power on earth to subdue the Gentile world to his sceptre.
2. He directs his commission to the apostles and their successors. (Compare John xx. 21. As the Father hath sent me, so send I you: which speaks not equality of power, but similitude of mission.) Having showed how the Father had sent him, he here sends them. Go ye: ye apostles, primarily; (for they were the master-builders who laid the foundation;) including, likewise, their successors in the pastoral office to the end of the world. Ministers are the stewards of this, as well as the other mysteries of God J And much of the wisdom and goodness of our Lord Jesus Christ appears in his appointing such officers in the church. Now he was ascending on high, he gave gifts unto men ; and they were precious gifts; not only apostles, prophets, evangelists, (extraordinary ministers,) but pastors and teachers, (ordinary ministers,) to continue in succession to the end of time. Though the keys are said to have been given to Peter, perhaps because he was the first who opened the door of faith to the Gentiles, yet all the apostles, and in them all Christian ministers were invested with the same power; John xx. 23. a power of admitting into the Christian church, according to gospel terms. Nor need we contend for an uninterrupted succession, in a right line, from the apostles; for this power is not received from the ordainers, but from Christ; and ordination is only the solemn designation, approbation, and be-^ nediction, of a person judged duly qualified to be the subject of this power.
3. He extends their commission to all nations. Go ye: a word of command and encouragement; q Luke xix. IS.
r I Cor. iv. I.
A TREATISE ON BAPTISM.
Go and fear not; have not I sent you ? Those whom Christ sends, have often need of encouragement against their fears, when those whom he sends not, ran with boldness. These words broke down the partition wall, which had so long kept out the Gentiles. Hitherto, in Judah only was God known; a little spot; bnt now the veil is rent, and the despised Gentiles admitted into the holiest. The baptism of John was only for the Jews; the morning star appeared only in that horizon; and even the Son of righteousness, while rising, was pleased to confine his influences to the lost sheep of the house of Israel. When he first sent out his disciples, he charged them not to go into the way of the Gentiles; (Matt. x. 5.) but now the commission is enlarged, Go ye into all the world, Mark xvi. 16. The enmity between the Jews and Gentiles had been very great; but that enmity was now slain, and they both became one sheep fold, under the great Shepherd and Bishop of souls.
Teach all nations; i. e. all whom ye can reach. Exclude none out of the church who are willing to come in, i. e. none who do not exclude themselves. And accordingly, their sound did go into all the earth, and their words to the end of the world, Rom. x. 16. The heathen were gven to Christ for an inheritance; and therefore he sends bis apostles into all the territories of his dominions. He having purchased, they must profler, a common salvation.
4. The commission itself is, Go, teach all natioru, baptizing them in the name of the Father and of the Son, and of the Holy Ghost.
Here is our warrant, without which we would not, we dare not, baptize. The word which we translate teach is, pa Btiriwart, and I think is not well translated. It is a different word which is used v. 20, teaching them to observe, htiawcovrtQ — Go, disciple all nations, I think it should be rendered.* Make them my disciples, i. e. admit them my scholars. I find the word used only here, and in two other places; viz. Matt. xiii. 62. every scribe (jiarrf TivOitc) discipled nnto the hingdom of heaven, (i. e. a Christian scribe, or such a disciple of Christ as is arrived at the standing and proficiency of a scribe,) is lihe a iium that is a householder: and Matt, xxvii. 67. concerning Joseph of Arimathea, oc rat ovroc tfia Otirtwre rw Ii|tf«, one who had given up himself as a disciple to Jesus ; had discipled it, or been ranked among the disciples of Jesus; or (as some understand it) had discipled others to Jesus. So that the word here must signify, to make disciples, as the phrase is John iv. 1. i. e. to admit them into the school of Christ. Thus a Jewish ear would readily apprehend it; for, as Lightfoot observes, discipling was not of persons already taught, but to the end that they might be taught. And in their schools, a person was made neSn, a scholar, or disciple when he gave
Discipulate (aaith BuUinger, with an apology for the hanbnp himself to be trained up by rach a nsi Praselytum mefae, ut me doceas.
I insist so much upon the right sense of tbe wed not only to vindicate the text from the iniwtafcf e( those, who will have none baptized (of wbofnsoertsr bom) till they are thoroughly taught, groanding it cb the words of the institution; (which, if rigbtly Eetr-lished, would intimate no such thing; for tlKMs:li infants are not capable of being taught, thev sk capable of being discipled;) but also, from hente. to explain the nature of the ordinance. Which t&,
I. A solemn admission into the visible church ol Christ. Go, disciple all nations; open tbe door to them all; and those who are willing admit by btpi tizing them; let that be the sign and ceremooy of admission.
II. A seal of the covenant of grace. SapHxhi them in (or into) the name of the Father mmd of tU Son, and of the Holy Ghost. So that we need look no further for the meaning of this service.
I. Baptism is an ordinance of Christ, whereby tkfi person baptized is solemnly admitted a member cf! the visible church.
It is a discipling ordinance. The professors <^ the Christian religion were first called disciples, till at Antioch the name was changed, and they weir called Christians, Acts xi. 26. To disciple all nations then, (to speak according to the change «f the title,) is to Christianize all nations. So that baptizing is, as it is commonly called, (sigiificaiith enough if it were duly considered,) Ckristenatf. Not making a person a Christian, ta foro Cetii—h the judgment of Heaven, but declaring him a Christian, in foro ecclesite —^in the judgment of the chnrcl!.
1.1 say of the visible church.
Not of the invisible church, (as it is called,) tie church of the first-bom whose names are written n heaven, but the visible church; comprehending all that profess faith in Christ, and obedience to him. Many are baptized, and so taken into that number, who yet remain in the gall of bitterness, and the ivd of iniquity; witness Simon Magus, Acts viii« 13, 23. But, de secretis non judieat ecdasia —tbe church does not judge the secrets of men. Baptism is an ordinance of the visible church, appointed for the admission of visible church membeis; admission, not into the internal communion, but odIj into that which is visible and external, in the profession of faith, and participation of sacraments.
2.1 say the visiUs church, meaning the catholie universal church.
Baptism is not to be looked upon as the door of admission into any particular church. The eunacli could not be admitted into such a church, and yet was baptized. And hence appears the mistake of those who maintain, that because they were baptized neas of tbe word) stve facile mihi discipulos.
A TREATISE ON BAPTISM.
1151 to the chareh of England tbey are therefore bound sver to leave it, nor attempt any alterationa in it. 3. He who seriously professeth faith in Christ, id obedience to him, bat is not yet baptized, hath sort of church-membership, but remote, imperfect, id irreiar. Many in the primitive times, upon mistaken apprehension of the unpardonableness ' sin committed after baptism, deferred it long, ome even till the dying moment,) who yet are not » be looked upon as outcasts. Many of the martyrs led in the state of catechumens. So that baptism oth not give the title, but recognize it. Only educe le power into act, and complete that church mem-ership, which before was only (in fieri) in the oing.
Now, when I say that by baptism we are brought ato tbe church, I mean,
1. That we are added to the number. Thus, Acts ii. 41.) those that were baptized, are said to •e added to tht ehureh, u e. to the number of visible relievers. The number of the church militant is laily decreasing by death; baptism is appointed for il Ung op the vacancy, that there may not want a :hnrch to stand before the Lord on earth, while the lun and the moon endureth.
2. We are entitled to the privileges of the church. Church privileges are either such as are peculiar to true believers, even union and communion with Christ in grace and glory, and fellowship with the leather, and with his Son, by the Holy Ghost; (and though baptism does not give a title to these, it seals and ratifies that title to true believers;) or.
Such as are common to visible believers. And these, baptism, duly administered, doth entitle us to, and invest us in.
Now the privileges of visible church-membership inrbich baptism confers, are such as these:
1. Honour. To be set apart among the peculiar people, and numbered among the chosen. Is it not an honour to bear the name, and wear the livery, of the Lord Jesus ? to be called Christians, a people Bear unto him ? To be baptized, is a great prefer-meot; it is to be enrolled in a very honourable corporation ; admitted into a society upon all accounts truly great and noble.
2. Safety. The visible church is under God's peculiar care and government. He is a defence upon «// itt glory.* Those who are taken into the church (to borrow the Jews' expression) are gathered under the wings of the Divine Majesty; and so are often sheltered from those calamities to which others lie exposed. Baptism is compared to the ark (I Pet. iii. 20, 21.) which sheltered even Ham from the universal deluge. It is a privilege to be on the protected side.
3. Communion. Baptism gives a title to the or-
• Isa. It. 5,8.
dinances. Those who were baptized, we presently find in the apostlei doctrine and fellowthip, and in breaking of bread, and in pragers. Acts ii. 41, 42. The word, and prayer, and the Lord's supper, and church fellowship, are the ordinances which those who are baptized may (as they become capable) lay claim to. And is it not a privilege to be interested in the ministers of Christ ? Paul, and ApoHos, and Cephas; variously gifted, but all their gifts bestowed upon the visible church, and intended for the good of its members ? the labours, the sufferings, of ministers, for the church's sake ? See 1 Cor. iii. 22. and Eph. iv. 11,12. Is it not a privilege, to be a partaker of the prayers of all the churches ? to be remembered by them at the throne of grace, as one with them ? Js it not a privilege to sit down with them at the table of the Lord ? to be admitted to that feast, that altar, which they have no right to eat of who serve the tabernacles ? Is not the communion of saints a privilege ? to have a share in the friendship and affection of all who fear God, and the right hand of fellowship in all the ordinances ? to be with those among whom Jesus walks, and with whom God is of a truth ? to have a nail in God's holy place ?
4. Opportunity. The lively oracles are committed to the visible church. It is in the church that the ordinary means of salvation are; he hath showed his word unto Jacob: there God is known, and kis name is great: there the jogful sound is heard; and blessed are they that hear it.^ The visible church, though it is not the fountain of truth, (as the papists would have it, deriving the authority of the Scriptures from the dictates of the church,) yet is the channel of conveyance. It is the pillar and ground of truth; (both the body and basis of the pillar;) not as the pillars of a house, on which the house is built, (for in this sense, the church is built upon the truth, not the truth upon the church,) but as the pillar, which hath an inscription upon it, or to which a proclamation is affixed, it holds forth to the view of all what is so put upon it Thus the church is the pillar of truth. It is a great privilege to be taken into the church, for that is the Goshen, the land of light; out of which there are no ordinary means of saving knowledge. Those who are taken into the church, have gospel discoveries and gospel offers made unto them: and (which is a great advantage, and contributes to the efficacy of the word) by being admitted into tbe church, gospel offers have more hold of them thaorwhen they were without.
3. We come under the laws of the church. Not of this or that particular church, but the universal church. I mean, that being admitted to the privileges, we are engaged to the duties, of the communion of saints.
t Pg. cxlvii. 19.20.
A TREATISE ON BAPTISM.
The laws of the cbarch are; to own the ministeni of it, and to esteem them highly in love for their work's sake; to adhere to its ordinances, and to receive, observe, and keep them pure and entire, as part of the church's treasure; * to keep to the fellow-ship of the saints, not fwt Mng the tusembling of ourselves together, but exhorting one anot Jier daily ; to do fcood in an especial manner to the household of faith, i. e. to all in every place, who call upon the name of the Lord Jesus, both their Lord and ours ; to own all baptized Christians as our brethren and fellow-members ; and to comfort and edify one another, as we have ability and opportunity. Thus baptism is an ordinance of admission into the visible church. It is also,
II. A seal of the covenant of gce.
This I gather from those words of the institution, baptizing them in (or into) the name of the Father, arid of the Son, and of the Holy Ghost,
For the opening of this, I shall endeavour to show what the covenant of grace is; and then, (from the words of the institution,) how baptism is a seal of this covenant.
1. What this covenant of grace is.
A covenant properly signifies, a voluntary compact or agreement between distinct persons, touching the disposal of things in their power, to their mutual content and advantage. But when we speak of God's covenanting with men, we must remember that he is the sovereign Ruler and Owner of mankind, and therefore, that his transactions with us are not mere covenants, as amongst men, between equals, or at least between persons who were antecedently disengaged. No, God is the lawgiver who hath authority to save and to destroy,'^ But the revelation of his will, which he hath made, for the direction of our duty to him and our expectations from him, is there* fore called a covenant, and proposed to us under that form, because infinite goodness would deal with us in a rational way; and thus draw us with the cords of a man; (such cords as men are used to be drawn with;) and that his righteousness in the ruin of the refusers, might be the more magnified.