Section 19
1. Yoa were taught them betimes. We are to re-lember what we learned when we were children.— ou were taught these with your first lessons; let ot time wear out what you learned when you were bildren; see Prov. i. 8; iv. 1. You were taught lem by those that loved you, 2 Tim. iii. 14. and let lis have weight with yon.
2. They are great things and worth remembering, ley are called the ffreat things of the law. They re the things of God, things that concern the soul nd eternity. The servant is concerned to remember is master's orders, and every subject, to remember lie laws of the realm to which he belongs
3. They are not grievous, nor such as will bur-hen our memories, 1 John v. 3. God has not made IS slaves—all his will is comprised in one word,
4. We have many remembrancers—^ministers, sa-raments, dispensations of providence, and con-•cience, are designed to fix these things in our ninds, and make them ready to us. We receive ^od's grace in vain, if we forget them.
6. It will be much to our advantage to remember these commands, God will remember all those who remember him, and treasure up his commands.
CHARGE I.
[The following memorandum connected with the ensuing Charge appears in Mr. Henry's MS. Diary.
Aug. 6th, 1706. An ordination fast at Knuts-ford, ordained Mr. Leolin Edwards, of Tinsel, Mr. Thomas Perrot, of Newmarket, and Mr. Silas Side-bottom, of Whelock.—^We had a very comfortable day. I hope many were edified. Mr. Angler prayed, Mr. Lawrence preached, 2 Tim. ii. 2. The same com* mii thou, to faithful men. I took the confession, and gave the exhortation.—^We had much comfort together—^were about eighteen ministers—at night went to Winslow; many of my friends with me.]
Having now, my brethren, by prayer, solemnly recommended you to God, and to the word of his grace, we are in the close, to speak from God to you, and to give you a charge, as Moses gave to Joshua-in the people's sight.
1. We heartily bid you welcome into our number, and bless God there are some coming in, for a great many are gone off of late. We are threatened with the making of a full end, but this is a token for good, and gives us ground to hope that God will not make a full end with us, and will not depart from us—For if he had been pleased to kill us, he would not have showed us such things as these. We rejoice that God has a seed to serve him, that the church has guides, and that we have fellow-labourers; for we need help, our hands arc this day weak, and if you be faithful you will strengthen them.
2. We bid you be of good courage. Take your Master's word for it, and our experience to confirm it, that the work you are engaged in is good work. There is a present reward in it, and an eternal reward at the end, I Pet. v. 4. We must tell you, that you must count upon discouragements; but be faithful, and then be of good courage. If your hearts be not right with God, you have reason to be discouraged, nothing will be such a damp to you a9 hypocrisy, but if you be sincere, you must not be discouraged.
(I.) Be not discouraged by your own weakness and infirmities; let them humble you, but not dishearten you, for God's grace is sufficient for you. Where you are weak in yourselves, if sensible of your weakness,'and relying on Christ, you shall find yourselves strong. Encourage yourselves to use means for your improvement. God's blessing can do wonders by weak endeavours.
(2.) Be not cast down by the reproaches and in-
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juries yoa may meet with. Yoa set out with the wind in your faces, and perhaps may hear of hard things said of yon ; but let none of these move you. Acts XX. 24. You are not to stand or fall by men's judgment. Approve yourselves to God, and you may be easy; the smile of our Father will balance the anger of all our foes, and his toeU done, all their unkind censures.
(3.) Be not discouraged by the little success of your ministry ; it is the case of many. Some that we have taken pains with, and of whom we said. These shall comfort us concerning our work and the toil of our hands, are the source of grief to us. But our recompence will be according to our faithfulness, not according to our success; —Though Israel be not gathered, yet shall I be glorious in the sight of the Lord. But recollect, it is possible that the want of success may arise from our neglect of duty, Jer. xxiii. 22.
3. We bid yon God speed, and it seems in the primitive times that was a great matter, 2 John 10, 11. You have our hearty good wishes. God prosper his work in your hands! We hope we have not sent you to gather the grass on the house-top, which men think not worth giving their blessing with Ps. cxxix. 6—8. but that you will gather in a harvest of souls. Though you enter into the labour of others, yet he that reapeth receiveth wages, John iv. 36-—38. We trust you will thus be rewarded, and therefore we bid you God speed.
4. We direct you to mind your work, and be true to the trusts reposed in yoa. Y ou are sworn to no other canonical obedience, but to the Scriptures; so that I need only point out the rules to you.
(1.) That pood thing tohich u committed to you, keep, 2 Tim. i. 14. the form of sound words, p, 13. the gospel truths the knowledge of which you have signified, and in which you professed your belief, I Tim. vi. 12, 20. This is the true grace of God, wherein you stand. Stand to it then, and never let it go. We see you have bought the truth. Sell it not at any rate; you can never lose by the purchase, nor get by the sale. You are intrusted with the charge of the sanctuary. Numb. iii. 25. to preside in solemn assemblies, and to administer holy ordinances. Keep the charge, though you be called as they were, to war a warfare in it.
(2.) Give attendance to reading, 1 Tim. iv. 13. You must be laying in, or you cannot lay out Be still furnishing yourselves with useful knowledge. Read the Scriptures, and other books to help you to understand the Scriptures* It is expected that you excel in knowledge, and a shame if others, whose study and business is about the world, should excel you. Every evening ask, What have I learned today ? Get good books, borrow them, collect out of them; in all labour there is profit, and I hope there will be pleasure. Be in study as in your element*
If it be a weariness to the flesh, the delight ef spirit will make amends.
(3.) Take heed to yoursehes emd to fomr dottm* 1 Tim. iv. 16.— to yourselves that yoa may savevoc selves. Look well to the state of yoar own souls, tk:| you may experience in them what yoo preadi 6i others, may digest that yourselves, with whidi ;«| would affect others. Keep a strict watch overp own hearts. To your doctrine —that it be 9oqic| and according to the Scriptures, suited to the cap-cities and necessities of your hearers. Offer not tk:i which cost you nothing. Take paios in all you ^ that you may find ou t acceptable words. Let ail Ttsr performances smell of the lamp; it will engage tb attention of your people; they will be carries i you are so. Take heed to your doctrine thai r: oppose neither God's grace nor man's doty, bat tskt both together.
4. Be wise as serpents and harmless as doves, M X. 16.—these two must go together. Prmdenee, b£ fleshly wisdom, but that which is by the praee of Goi It will be your prudence to coeddle as little as isr be in secular affairs, not to entangle yoarsehesii the affairs of this life—Who made me a judge or 6-vider? Also to take heed what yoo say of otfe people. There is a time when the pmdent sbafi keep silence. With this prudence unite timocm. A dove-like spirit without gall will well become }qs. If others be any way injurious to yoa, do not meditate revenge, for that is not doveike. Your Us-ness is to do good to all, thereforeyonr care raostk to do hurt to none.
5. Give no offence in any thing, that the mimstn be not blamed, 2 Cor. vi. 3. Preserve the repatati of your ministry. Get and keep a good name, Plii iv. 8. avoid the very appearance of evil. The ibqr circumspect cannot escape censure, but you sbodJ endeavour to put to silence the ignorance of fooK4 men. Let it never be said of you, that you are procd and haughty, that you are vain and trifling, that jx are covetous or worldly. Deny yourselves in iiiaE.T things which otherwise are lawful, that yoa dkt save the credit of your ministry; it is an hoooartg you, be not you a reproach to it. If that be blasid, we are blamed who have set yon apart to it. Yoa have many eyes upon you, and some that watch for your halting, therefore walk accurately.
6. Feed- the flock of God which is among yvu, uk-ing the oversight thereof, 1 Pet t. 2. Acts xx. % You are charged with souls, precious souls, the per-chase of Christ's blood. £very Christian that ha$ but one soul to look after, finds enough to do; ifali had but one, it would find them work enough: hot you have mvmy, feed them, and do not poison thein-Do not make the offering of the Lord to be abborrri). feed them and do not starve them. Have a coocen for souls, for theirs in particular;—feed the ignoraQ' with knowledge, the careless with admo Ditioo. i
S£RMONS AND CHARGES.
1239.udering with direction, and the mourning with mrort. As the master of a family has a constant re of his family, so yoo of your flocks. They are lunteers, therefore yoa may be the more encoqragin dealing with them. 7. £e inttant in season and out of season. This is arcdwith great solemnity, 2 Tim. iv. 1, 2. Take 1 occasions for the pulpit, and make it to appear at your work is your delight, and not a drudgery; e all opportunities for instructing and exhorting personal converse. Never reckon it out of season do good to poor souls. Seek opportunity; it is season when they are in affliction; then an inter-eter will be one of a thousand; fail not to visit e sick. Be instant also in visiting those that are I health. Wherever you come, leave a good word 3bind you.
8. Show yourselves patterns of good works. Tit. ii. Christ began to do and teach, Acts i. I. and so lust yoo, else you pull down with one hand what [>u build up with the other.—Your voice is Jacob*s; :t your hands be his too. You would have others > be serious and humble; bo you so. You must put thers in mind as directed, Tit iii. 1, 2. set them o example then: see t Tim. iv. 12. Though you re young in age, you arc elders in office, and there-3re it becomes you to be serious. If any variance appen, be patterns of peace-making, yielding to thers, and bearing with them. Yoo will hardly re-oncile those to Christ, whom you cannot reconcile o yourselves. Win upon all by love and meek-less.
9. Be strong in the grace that is in Christ Jesus \ Tim. ii. 1. See that you have true grace your-(elves, and then that you be stronger and stronger. Liet all your strength be in the grace of Christ; de-'ive aid from him daily. Depend always upon him. [>o all in his name and for his glory; without this, Lbe youths will faint and be wear)-, Ps. Uxi. 16. ^feve rely upon your own strength. When you study, or preach, go in the strength of Christ; .you ire not sufficient of yourselves, but he will be snf-Scient for you, and if trying times should come, depend upon his grace to enable you to persevere.
10. Holdfast till Christ come«^This is all the burthen that is laid upon the presbyters of Thyatira, Rev. ii. 24, 25. There are many that are seeking to wrest your good things from you. That which is committed to you, hold it fast; never let it go. Christ corner to own yoo and crown you ; persevere to the end, that you lose not your crown. You cannot go back; go forward then, go on to the ^nd, then shall he appear to your joy. I hope you are. satisfied in what you have done here to-day ; do not undo it again, but hold it fast. To conclude, now, in the close of the day, 1. Remember the vows you have this day made, they are upon you; yoa have sworn, see that you p<^- form it. Be not irresolute; yoa are in Christ's bonds, and they are good, let these bonds hold you.
2. Remember the prayers that have been this day made for you, for your encouragement. Paul often tells his friends for what he prayed for them, that they might be encouraged. Many earnest prayers have been put up for you, which you will reap the benefit of, if it be not your own fault Defeat not our prayers.
3. Remember the charge that has now been given you, the trust committed to you, and set your hearts to it. It is to Timothy that Paul writes, Consider what I say, and the Lord give you understanding in all things.
CHARGE II.
from Mr. Henrys MS. Diary, May 13th, 1707. Ordination fast at Knutsford, Mn Low, Dr. Holland, and Mr. Angicr prayed. Mr. Lawrence preached, Ps. xvi. 13. Show me the path of life, Mr. Twemlow and Mr. Garsyde were set apart, by imposition of bands. We were minded of our ordination vows. O that the obligations of them may abide always upon me! We were refreshed with the society of our brethren.]
The charge we have now to give yoo, now yon are sworn on this grand inquest, between our Sovereign Lord, the King of kings, and his church on earth, is not a light thing, for it is your life. Let me tell you, I. In general, what sort of charge it is.
1. It is a divine charge. We have not the appoint*-ment of your work, we only are to tell it you; you have your charge from the same hand that gives you your commission, and that puts you into the ministry, even Christ, whose ministers and stewards you are. He commanded the twelve. Matt. x. 5; xi. I. and afterward, Acts i. 2. and from him you are to expect the blessing, Luke xxiv. 50. and strength to fulfil your trust.
2. It is a solemn charge, enough to strike an awe upon the lightest mind. See with what solemnity Paul gives Timothy a charge again and again: though he was a man of a serious spirit, Paul saw he needed it, 1 Tim. v. 21; vi. 13, 14. 2 Tim. iv. 1. That the sense of it may remain upon you, receive it with solemnity. God's eye is upon you, and the eye of Christ, and the holy angels see yoo.
3. It is a charge which requires the whole man for the fulfillipg of it, all that is within you. If a man had ten souls, the ministry is work enough for them all; therefore the charge of the sanctuary was committed to men in the prime of their time, between twenty-five and fifty years of age. You have
SERMONS AND CHARGES.
always something to do, either fishing Or mending the nets.
4. It is a charge for life. While God gives you ahiiity and opportunity, yon are to continue lahour. You are laying your hand to a plough, from which there is no loolcing baclc; a charge from which you must not think of being duehargediiU your life shall end. In case of sickness, God will have mercy and not sacrifice; and if restrained by men, you will find the same mercy; but you must not expect a life of idleness, and if yon be Chrisf s servants you will liot desire it.
5. It is a charge upon which yon will be called to an account in the great day. Ministers must be judged—your office will not exempt you. If you profane the holy things of God, remember Nadab and Abihu, in the day when they were consecrated.
II. In particular we give you charge,
1. Concerning the oracles of God, the Holy Scriptures. They are a sacred deposit; you are intrusted with the custody of them. They may easier be kept now in writing, than when by tradition. Ton are the stewards that are intrusted with this treasure.
(I.) Let these oracles be your study. Converse ^th them daily. Make the Scriptures familiar to you. Learn the Scriptures by heart Be ready and mighty in the Scriptures, as Apollos was, Acts xviii. 24.
(2.) Let them be your standard, your touchstone. By these try yourselves first,—^your own hearts and lives, your spiritual state, and your ministry—^whether you answer the Scripture characters. By these try the spirits, I John iv. 1. and try doctrines and practices, Isa. viii. 20.
(3.) Let them be your storehouse* Fetch your prayers and sermons out of the Scriptures: it will make the man of God perfect, 2 Tim. iii. 17. Matt xiii. 52. And let them be the magasine of your spiritual warfare.
(4.) Let them be your stay. Establish yourselves from the Scriptures, and encourage yourselves. This is the word on which you are caused to hope, even the word of truth, 2 Cor. vi. 7. Hope in the word, when other encouragements fails. We give you charge,
2. Concerning the orc KftanetffCAmt These are the mysteries yon are stewards of, 1 Cor, iv. 1. see Numb. iii. 6,10. These are a trust, a dispensation committed to us, 1 Cor. ix. 17. Be very careful then,
(1.) In your admission to special ordinances. Ton are intrusted with the keys, Matt xvi. 19. be very cautious to avoid the extremes. Let not those that are grossly ignorant, or scandalous, be suffered to profane the holy things of the Lord; yet let not those be rejected, that are weak in the faith, or in small matters differ from you, Rom. xiv. 1.
(2.) In your administration of all the ordinances.
Seeing yon are not obliged to forms, you htie more need to furnish yourselves for every good and work. Let not that liberty be tamed into tiousness. Improve in your praying giiU. not any thing unbecoming the serioasnen oC ordinance. Use Scripture expreasioiis; tbcy most unexceptionable to all, and tbe most to them that are serious: see Eccl. v. 2L Piaj the spirit of prayer, Rom. Yiii. 20. In pieadiiBg. studious; offer not that which costs yoe 1 Tim. iv. 13, &c. Keep to the proportion of Rom. xii. 6. Speak with the words which tbe H Ghost teaches, 1 Cor. il. 13. I Pet ir. 11. for your subjects the plainest and most m truths: endeavour to make them plainer, and serious in the delivery. In administering sacram prepare somewhat beforehand, and keep up a reference for those seals of the covenant We exkrti you,
3. Concerning the case of your own somis. Tik£ heed to thyself, to save thyself in the first pbee, 1 Tim. iv. 16.
(1.) Make sure your own interest in Christ and t work of grace in your hearts, that yon may speak by experience. Be not as Noah's workmen, tksc built an ark for others, and perished tliemselfei. Your work will be a task and burthen to yon, if jn do not relish divine thiqs; and yon cannot expect God's blessing.
(2.) Keep up an intimaey with your own heaiti. Be much in communing with them. Keep yourovi vineyards; else how can you keep others. Fed what you speak; it will be quite another thing vbei it comes from the heart Make that clear to yourselves which you would make clear to others, and be affected with that yourselves with which you woaki affect others. Look well to your principles and ains. Let your eye be single. Take heed of pride, it vifl spoil all. There is no greater ornament to a yonf minister than humility, Ps. IxxL 16. We addres you,
4. Concerning the course of your oonversatioo. If your lives be not of a piece with your preacbinf. yon pull down with one hand what you build up with the other. See to it, that in your convenatioD,
(1.) Ton preserve the credit of your ministry. Ve charge you with this, because the glory and booosr of God is concerned in it, which will suffer if joa miscarry yourselves: see Rom. ii. 21, 24. Keep at a distance from all evil, from all appearances of it Many eyes are upon yon; let your conversatioB be grave, sober, and pure. Ministers should be mortified men, 1 Cor. ix. 87. see 1 Tim. Ti. 11. 3 Tin.
(2.) That you promote the ends of your ministry. Preach in your lives. Good discourse will be expected from yeu, and better taken from yoo lb«B from others. Be examples to believers, I Tim. iv. 1^
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1241
ihem see thiit you yoorse Wes believe what yoa tell them of the evil of sin. They will do as you do sooner than as yoa say. Make yoar converse edifying, that every company yoa come into may be the better for yoa. We charge yoa,
5. Concerning the welfare of the chnrch in general. Ton are the messengers of the chnrches, as well as the fflory of Christj 2 Cor. viii. 23. Be serviceable to the charch,
(1.) By yoar prayers. Yoa are watchmen apon the walls, Isa. Ixii. 6, 7. be intercessors for the church. Prophets prayed for the pnblic peace. Stand in the gap, as Moses. Who shonld if yoa do not? Ac-qaaint yoarselves with the state of the charches, that you may be particalar in yoar requests.
(2.) By yoar peaceableness. Condemn not those that differ from yon. Be not censorions; widen not onr differences; and judge charitably of all. Praise that which is good, and make the best of what you dislike. We speak to you,
6. Concerning the welfare of those congregations that are particularly committed to your charge. They most in a special manner be your care. You are their choice, and are not thrust upon them, and therefore you have in some respects a greater advantage in dealing with them, Acts xx. 28. 1 Pet. v. 2.
(1.) In your poblic ministrations, study their good, what tliey most need—as the physician studies the ease of his patient; avoid personal reflections, and apply those words of God wbich yon think will reach their case, and pray they may reach their consciences.
(2.) In your private applications, when they apply themselves to you especially; and though they do not, seek opportunity to apply yourselves to Uiem.
Be familiar with them, never shy nor haughty. Show yourselves glad of an occasion to talk with them about their souls. Be so well furnished, that yoa need not fear betraying ignorance. Be so humble, as not to think it a disparagement to converse with the meanest saint, but rather a disparagement to be in company with the haughtiest sinner.
Be faithful to them, tell them with meekness of their faults,—and then yoa may hope to see the great ends of your ministry attained.
CHARGE III.
[Extract from JUr. Henry's MS. diary. • October 20, 1707. Went by Wrenbury Wood to Nantwich, to an ordination. The evening spent in examining the candidates at Mr. Lawrence's,—Mr. Richard Lessingham, of Grantham in Lincolnshire, who brought very good testimonials, Mr. William Bryan, of Newcastle, Mr. John King, of Stone, and Mr. John Kenrick, of Wrexham.
21st. An ordination fast Mr. Lawrence hegstn ; Mr. I rham prayed; Dr. Holland preached; I took the confession, and gave the exhortation. We were in all about twenty ministers. The candidates discovered much seriousness, and we hope they are all likely to serve the cause of God. Br. Holland preached. Acts xxvi. 17,18. We were much refreshed, and there were none to make as afraid.]
The question God put to Elijah, we desire to put to ourselves What do we here ? and the qnestion Christ put to the people concerning John, we would put to you—^What come ye out for to see ?
1. We that are ministers, should be able to give a good account what we do here. We are not here to strive or cry, or to have our voice heard in the streets; not to revile the government or the national establishment. We desire to be found of the quiet in the land; not to contend with our brethren, or condemn those from whom we differ. To the same Master they and we must stand or fall. We hope we take not too much npon us; but as ministers we are to give ourselves to the word and prayer. As in other things, so in this, by prayer to recommend to God, and by the word to recommend to you, some that are here, to give up themselves to the service of Christ in the work of the ministry. We pretend not to eommission them; they have their commission from Christ; nor to eonsserate them; they have their consecration from the Holy Ghost. We pretend not to give them the Holy Ghost, it is not in our power, but solemnly to set them apart, or rather to recognize iheir setting of themselves apart, to this great work, and to bless them in the name of the Lord. We hope the ordination of Timothy, with the laying on of the hands of the presbytery, will bear us out before God in what we do, 1 Tim. iv. 14. and there is a promise to two or three that agree to ask any blessing of God, Matt, xviii. 19, 20.
2. Yoa that are the candidates, are concerned to consider what you do here. •Yoa are here to dedicate yoarselves to Christ You have made some trial of his work, and you are now to be bound, as those that like it well, and would not go out from it. Yon have counted the cost, and have resolved to make the ministry your business, and give yourselves to it.
3. The people are to consider what they come hither to see. We are to give them a charge in your sight, that you may see what obligations your ministers are under to their work, and may esteem them highly, and help them with yoar prayers; may value the privilege of a standing ministry, and be thankful for the gifts and powers given to men. For yoar full satisfaction we are to tell you,
(1.) What has been done concerning those that are now to be offered to God. They have been educated in learning; the schools of the prophets have
SERMONS AND CHARGES.
proof of their abilities. Every scholar is not fit to be made a minister. They have been tried, and found apt to teach. They have been tried by the people to whom they are to minister and found fit for them, and of a good conversation. They are not only blameless, but exemplary. They have showed themselves able not only to preach the truth but defend it.
(2.) What is now to be done. They are to make a confession of their faith. We leave them to do it in their own words, that you may understand their knowledge in the mystery of Christ, £ph. iii.4. and that ye may be satisfied in their soundness in the faith. They are to make their vows to the Lord, and they shall be their free-will offerings. Remember you are in the presence of God.
EXHORTATION.
When Solomon by a long prayer had dedicated the temple, blessed God, and blessed the congregation, he concluded with an exhortation, 1 Kings viii. 61.—^so do we.
I. By way of charge. There are ^ve things we have to give you in charge, according to what has been done this day.
1. The confessions of faith yon have this day made. Hold fast those sound words. The doctrines of Christ are called traditions, 2 Thess. ii. 16. because delivered to you to keep. Keep them safe, keep them pure. Contend earnestly for the faith; it is worth contending for. You have bought it; it is a good bargain ; sell it not. Keep them in faith and love. We take you to be faithful men, and therefore commit the deposit to you, 2 Tim. ii. 2.
2. The covenants with which you have this day bound your souls. The vows of God are upon you ; do not complain of the weight of them as a burthen, but feel the strength of them as a bond. You have opened your mouth to the Lord, and cannot go back. Oft call to mind your ordination vows, those sacred things:—Did I not say, I would be diligent and faithful ? I did, and dare not unsay it.
3. The credit of the office to which you have this day been admitted. It is a very high and honourable calling. You are called to be ambassadors for Christ, to be masters of religious assemblies, and stewards in God's house. If you in any thing carry yourselves amiss, you bring disgrace upon your profession. Take heed that the ministry be not blamed. It is not your credit only, but the creditof the gospel, that lies at stake. You have many eyes upon you, and have much for which to answer. Beware lest you should grieve the good, and harden the bad.
4. Yon have this day been intrusted with the custody of the ordinances,—^the word, sacraments, and prayer. Keep them pure and entire. Take heed that none of them be debased, and so suffer dao Mge, through you. Corruptions are apt to creep in; let your eye be to the institution; be faithfnl as the people's mouth to God, and God's to them. Remember from whom you are speaking, and vrhom you address. Teach what Christ has conunanded, pray according to the direction of the word, attend properly to baptism and the Lord's sapper, and carefully maintain discipline.
6. The care of the people to whom yoa are this day recommended. Feed the lambs and the sheep. We hope yon love Christ; if you do, take care of those you have purchased. Remember you are watchmen, you are shepherds,—^if you neglect yoar doty, blood will be required at your hands. Though I think not the union between ministers and people inseparable, yet I think the relation very near. Bear them upon your hearts before the Lord.
II. By way of caution. You are in danger. As soon as ever Nadab and Abihu were consecrated they fell into that sin which cost them so dear. Be not high-minded, but jealous over yourselves with godly jealousy.
1. Take heed of affecting novelties in religioo, lest you fall into vanities, or worse. Ask for the €»ld way. Keep to the faith once delivered to the saints. Be still building upon the old foundation, in which it is good to be established, Heb. xiii. 9.
2. Take heed of spiritual pride. This is spoken of as the temptation of young ministers, 1 Tim. iiL 6. Think not you have already attained, but forget the things that are behind. Magnify your office, but do not magnify yourselves. It is not outward honour at which we must aim. Let evil report help to lay us low, and let not good report help to lift us up. Boasting is for ever excluded, 1 Cor. iv. 7. Pray much against this sin ; pray for grace sufficient.
3. Take heed of the indulgence of the flesh. Paul minds himself of it Take it not ill that I remind you of it, 1 Cor. ix. 27. Prophets are spiritual men; but the prophet is a fool, and the spiritual man is mad, if he submit to the dominion of carnal lusts. Be sober in the use of creature comforts. That liberty which may be decent in another may be culpable in a minister.
4. Take heed of worldliness. The love of money in a minister, is the root of moie evil than in any other person. Regard not present things if the heavenly Canaan be your possession; let them that know no better take their portion in these things,' but the Christian may not call earth his all.
6. Take heed of growing remiss in your work. You now take pains; do so while yon live. Thiok not after a while you may relieve yourselves, and go over your old stock. The Scriptures still afford new things to them that search them. Continne searching.
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1243
How can yon expect God's blessings or your people's attendon, if you be careless in yonr work.
III. By way of counsel I know yon will take the advice of a friend that wishes well to yon and your work. The Lord give yon counsel, and enable yon to receive it.
1. Be well acquainted with yonr own hearts. Converse with them, and take pains with them. See that the ^ood work be wrought and going on there. Fetch your applications from thence, that yon may speak with feelings—such a thing affected me. One heart answers another; therefore employ those methods of which yon yourselves have found the bene* fit. We speak that we have seen. He that ruleth not himself, how shall he rule the chnrch? Speak from the heart,
2. Study closely; especially make the Bible your study. There is no knowledge in which I am more desirous to increase, than the knowledge of the Scriptures. Give attendance to reading, I Tim. iv 13. As long as you live, be still gathering, and increasing yonr stock. Take pleasure in your study, and be in it as in yonr element.
3. Let all your performances be plain and scriptural. Affect not fine words, but words which the Holy Ghost teaches; that is sound speech which cannot be condemned. Enticing words of man's wisdom debase yonr matter; gold needs not be painted. Study plainness. Scripture expressions are what people are used to, and will remember. Consider the lambs of the flock you must take along with you, and do not over-drive them, by being over-long or over-fine.
4. Be familiar with your people, not high or strange in your behaviour. Converse with them for the good of their souls, and let yonr common converse with them tend to that, and be seasoned with it. Acquaint yourselves with the state of their souls, their temptations, and their infirmities, and you will know the better how to preach to them, and pray with them. Encourage them to ask you questions about their souls* It will become you to promote good discourse on all occasions.
5. Let Jesus Christ be all in all with you. Study Christ, preach Christ, and live Christ. Remember you are his ministers, the friends of the Bridegroom, and must not preach yourselves, nor live yourselves. How full is Paul of Jesus Christ! It is Christ that will call you to account. Be not full of controversies, but full of Christ Love the image of Christ wherever yon see it, even in those from whom yon difi'er.
IV. By way of comfort and eticouragement. You must expect to meet with difiiculties from the oppositions of Satan and the frowns of the world. You must expect reproach and contempt; it is our present trial. You may be tempted to think all this had been prevented, if you had been of some other em* ployroent. Yon see little success of your ministry and that is a discouragement—^you labour in vain, Jer. XX. 9. but the greatest discouragement is from within, our own weakness; we do not profit ourselves; we fear we shall not hold out. But we have several things to encourage us:
1. The goodness of our work. We are despised, but our work is not despicable. It is work for Christ and the souls of men. It is work that will be successful, though we see not and feel not the success we desire. Can we ever employ ourselves better, than in that which is the proper business of our office ?
2. The kindness of our Master. He accepts of our sincere endeavours; he has promised to own us, to be with us to the end of the world, and vrith each rising generation.
3. The promise of the Spirit to help our infirmities, to assist us in our work, and to make it successful. The promise of the Spirit relates especially to ministers, John xiv. and xvi.
4. The experiences of your predecessors. They have found God aU-sufiicient to them. They did not, nor do we, repent of entering upon this good work.
5. The prospect of the recompence. Bear contempt ; if you be faithful, there is honour before you, and the best preferment.—*As to the people that stand related to you,—I would exhort that you report to yonr company what you have seen and heard, and make one another sensible of the obligations you lie under to love one another, to communicate mutual aid and consolation, and to fear every root of bitter* ness.
CHARGE IV.
[Extract from Mr, Henry's MS, diary. Apt 11 13,1708. This day was spent in ordaining Mr. Beynon, at Whitchurch. Mr. Lawrence began, Mr. David Jones, of Salop, preached, 2 Tim. ii. 16. Mr. Doughty prayed. I took his confession, prayed over him, and gave the exhortation. He performed with great seriousness, and gave universal satisfaction.]
My brethren, God is our record, whom we desire to serve with our spirits in the gospel of his Son, that we address ourselves now to this solemn work of ordaining a minister, not in any contempt of, or opposition to, the national establishment; not with design to support a faction, to make a party, or to advance any secular interest of our own, much less do we aim to disturb the public repose. We desire always to be found among the quiet in the land, and to be subject to principalities. We would ren-
SERMONS AND CHARGES.
der to Csesar the things which are Csesais, and to God the things which are God's.
With the allowance, and under the protection, of the go Tcmment that is over as, we are here, by the word and prayer to set apart one to the service of Christ and his charch— io recommend him to God by prayer, and to the word of his grace, and then to recommend him to yon, to be received and owned as a minister of Christ The principle we go upon is, that ail societies for religious worship ought to have guides and overseers, whose office it is to preach, &c. that to this work men ought to be regularly called, and that those are so which ** be called and chosen io this work fry men, who have puhlie authority given them in the congregation, to call and send ministers into the Lord's vtneyarrf."—Article 23. This authority must be had from Christ. Why they that in other things are employed in the word and prayer, and are stewards should not be in this, we do not yet see*
But the great thing we are to mind, is the frame of our own hearts. O that we may be sincere and serious in what we do, that we that are ministers may do it with a due sense of the weight of our work, our unworthiness of it, and our unfitness for it.
That you that are now to be set apart may offer yourself to God, a living sacrifice in faith and Jove, consider what you are going about, whether you give yourself willingly. We have reason to bless those that willingly offer themselves, Neh. xi. 2.
You that attend this work, we desire to give you all just satisfaction. The minister of Christ we are to recommend to you has been well educated, has made trial of his gifts, and met with approbation. You have had some trial of him; it is your desire he should be set apart; and he is now to give an account of his faith*
When our Lord Jesus sent forth his disciples with his blessing and Spirit, he gave them commandments. Matt. X. 5. Acts i. 2. The ministry is an honour, a great honour, but it is also a work, a good work, and as such we commit it to you ; not giving you any other commandments than what our Master has given, which are not grievous; no, the yoke of the ministry, as well as of Christianity, is easy and light. We lay no other burthen but necessary things ; none bat what Christ has laid, and what we desire ourselves by the grace of God to receive.
I. Let me desire you always to keep in remembrance what you have been doing to-day, 2 Tim. i. 6. Pause a while. I hope you did not do it rashly, and that now you do not wish it undone; bear it in mind then. Know ye noi what I have done tt John xiii. 12. I hope this day's work will leave i you a truly indelible character, which yoo never forget.
1. Think oft of the confession of faith yoa bi made; hold it fast, 2 Tim. i. 14. cleave to the i of God, and contend earnestly for them. Yourfc datiott is good, keep to it, and take care what build upon it, 1 Cor. iii. 12.
2. Think oft of the solemn vows with whidi ^td have now bound your souls. Keep what you dehTW ed, and peruse it sometimes. Thy vows are apono O God. Remember these bonds, examine yoanelva by them, and excite yourselves with them.
3. Think oft of the prayers that have been pot f | for you. Do nothing to frustrate thiMe prayen. t our prayers return into our own bosoms, Ps. xnt 13. we are no losers; but we would be gainen
4. Think of the place you are in, and those to are gone before you here. See what Christ »ys« his disciples, John iv. 37, 38. yet compart f. y. Here has been a good foundation laid: yon cm among a people that I hope retain something of vb: they have heard and received; let that cacoanff you. Yet I hope you will break ap the fallov ground.
5. Think of the time of your entrancse, when deaA has been busy among us, and let it avraken yot i' diligence. They being dead, yet speak to us t^' survive.
6. Think of the expectations of yonr people ta yoo. If that will open you a wide door, yon have .i They promise themselves much from God throad you. Let them have joy of you, and yon shall hw joy in them. I desire to bless God that I see this day it is an answer to prayer.
II. Let me beg of you to keep the charge of tk Lord your God. That good thing which is comiaittd to yon, keep.
1. That which God has committed to you brosf ordination. God is to be glorified ; the kingdoa d Christ is to be supported ; religious assemblies tn to be kept up in order to the maintaining of relifioB You are intrusted with the vessels of the sanctair;; you are to be messengers to keep up the oorrespood-ence between God and his people; see 1 Cor. x. Z\ : xiv. 26; xiv. 4. Col. iii. 17. walk according to tbcse rules. You will be called to account of this trost: receive it with that chaqe, Ezra viii. 28, 29. aid that which refers to it, Isa. Hi. 11.
2. That which the people have committed to jw by their choice. Expect not that they should follov you with an implicit faith ; but they have intntfted yoo to search the Scriptures for them. They hzrt taken you not to have dominion over their faith, bs< to be a helper of their holiness and joy. Feed ibc sheep, feed the Iambs; you are their guide. Be tm to the trust committed to you. Watch for their soot.
SERMONS AND CHARGES.
1246 ib. xiii. 17« save them from death, do what yoa a. In order to the keeping of this charge, saffer rord of exhortation a word which I would faith-1y address to myself, as well as to yon, as our ties are similar. God expects mnch from me, and expects much from you. May we hear his will, d render to it the fullest obedience. [I.) Liet us keep close to the word of God as our le. You are to minister the gospel of the grace God. Keep to that gospel as a gospel of grace. ley that went to teach had the book of the law th them, 2 Chron, xvii. 9. Fetch your knowledge «n the Scriptures, all your arguments, your Ian-age, your examples, and your illustrations. Scrip-ral preaching is the best, and a Scripture cou Ter-tion.
(2.) Let us keep up our communion with God, th in secret and in all our public performances. )t us endeavour to realize eternal objects. Let us tl the power of those truths, and the obligation of ose laws, of which we speak to others. God gives s prophets leave to be free with him; let us use ir freedom ; let us not be strangers to our Master, is our privilege that we are oft called to prayer; t our souls be with God in every prayer. (3.) Let us keep conscience void of offence. How »e can we expect God's presence and strength, and essing ? This was Paul's care. Acts xxiv. 16. We ofess to have a tenderness of conscience, and let is be manifested upon every occasion. Let it be lily seen that we cannot satisfy ourselves in the immission of any sin, nor in the neglect of any ity. If we walk not in God's counsels, how can e expect to profit his people. Take heed of sin; >u spoil your ministry if you suffer that worm at le root.
4. Let us ever be active. We have constant work, e must either be bringing into our treasuries or 3 distributing from them. Fill up your time: a inister's time should especially be precious. Let I gather as we spend; let us love our studies; let s give attendance to reading; and fear every thing hich has the appearance of negligence. (5.) Let us keep humble, having low thoughts of arselves, of what we do, and what we are capable r doing. The clothing of humility is the best dis-Dguishing habit of a minister. Let us be distrust-il of ourselves, that we may depend upon Christ, let us be conscious of our own unworthiness, that e may stoop to the meanest. Servants must stoop, nd become all things.
(6.) Let us keep the peace. We are in Christ's ingdom, appointed to be preservers of the peace. ^et us study to live peaceably with those of opposite entiments to ourselves. Let us be offensive to none, nd obligiog to all. Let not the gospel of peace be ^reached contentiously. (7.) Let us keep Christ upon our hearts. In this let us be followers of blessed Paul, who was so full of Christ Every sermon must contain Christ Every action must be performed in his strength, and every trial endured in his name. Let men have opportunity of taking knowledge of us that we have been with Jesus.
(8.) Let us keep heaven in our eye, and be encouraged in the difficulties of our work. Heaven will make amends for all. The faithful labourer can never be a loser; he shall find his reward at last I would address the members of this congregation: How earnestly do I desire your welfare, to hear that your souls prosper, and that your conversation is as becomes the gospel! I have reason to bear yoa much upon my heart; I have done so, and I hope shall while I live. I often call to remembrance the days of old, the years I spent in communion with you, and now desire,
1. You would not forget the ministers you have had with you. You have been as a field that the Lord has blessed. God has sown plentifully among yon. You have had the good word of your ministers. I remember my father, in a sermon in 1673, say, there were three things for which he praised the people of Whitchurch: ** That they were sound in their judgments, not carried about with the wind of opinions; that they wei;p of one mind and way; and that they had none of those merely worldly clubs and fellowships that are in some other towns, among professors, whereby a great deal of harm is done both to themselves and to their profession.'^ Is it so still ? May it ever be so!
2. That you would encourage yonr present minister. I rejoice in the general satisfaction you have in your choice. I trust he is come among you in the fulness of the gospel of Christ He has himself desired, and I second it in your presence, your prayers and your practice. Let me add, be free with him, not strange to him. Inquire the law at his mouth; ask good questions, and you will have good answers. Love him, think all little enough you can do forhim, and especially adorn the doctrine of God our Saviour. Bear contempt and reproach with meekness, and da not return either the one or the other. * That which honours your profession and minister, will be your own honour.. Live so that he that sows and they that reap may rejoice together for ever.
CHARGE YI.
[Mr. Henrys MSS, eoniain no infitrmaiion ruped'* ing the person to whom this charge was given nor the time of its delivery J]
That which now remains, is to address an exhoita-tion to you, my brother, now solemnly set apart to the
SERMONS AND CHARGES.
work of the ministry. Think yoa hear Christ sayings to you, as to his disciples. Know ye what 1 June done to yoUf John xiii. 12. I say, What Christ has done, for it is he that has called you into yoar ministry,
1 Tim. i. 13. I hope you have sach a sense of what Christ has done to yoa, what he has wrought upon your soul, as that your impression of it will abide upon you, so that nothing would induce you to leave the master you have chosen, nor to abandon that good work which he has appointed for you. You have received a commission from the Lord Jesus, to be an officer in his kingdom, the apostles were extraordinary ambassadors, 2 Cor. v. 20. Ministers are his servants to carry on his gracious designs. You have bound your soul with a bond, faithfully to do the work of a minister. Now it is requisite you should rightly understand what the trust is that is committed to you, and that yoa have accepted: see 1 Tim. ii. 6. It is a great trust, and you must shortly gve account
I. There is that which is committed to as ministers in common with all Christians, our precious souls. Let me charge this upon every one of yon, Prov. iv. 23. Keep a watchful jealous eye upon your own hearts. We that are ministers especially, that it may not be said, we have kept the vineyards of others, but our own vineyard we have not kept. Cant. i. 6. Take heed to thyself in the first place, 1 Tim. iv. 16. Acts XX. 28. Look well to the state of your soul, that yon may be able to speak experimentally. Look well to the frame of your spirit Be concerned that yon gain spiritual advantage from the sermons you preach to others. We have an advantage above others, in frequent praying and meditation.
II. There is that which is committed to us as ministers. There are things we solemnly charge yon with. The Levites had their particular trust, and the Christian minister also has his work. He that enters into a service has various things committed as trusts to him.—I would remind yoa of your duty.
1. You must faithfully explain and apply the oracles of God. The book of the law was in the custody of the priests. Some ohnrches pot the Bible into the hands of ministers when they ordain them, and very significantly. Search the Scriptures; take heed of misinterpreting them, of wresting them,
2 Pet iii. 16. and of handling them deceitfully. You have a gospel to preach, not to make. Compare spiritual things with spiritual. In plain texts keep to the plain sense, and in difficult ones be modest
2. You must faithfully administer the ordinances of Christ. The preaching of the word is his appoint* ment, 2 Tim. iv. 2. Prepare for it; manage it as an ordinance of Christ, for your advancing of his honour and the interest of his kingdom, 2 Cor. iv. 5. Prayer is an ordinance of Christ; observe the intentions of '^ - to thaty as well as to the word, yoo are to give yourselves. Acts vi. 4. You are the people's mouth n God, and must declare to God all their conccniL as you must declare to them all God's coonflel. Tht Lord's day is an ordinance of Christ; ke up tk honour of it, that you may keep up the power of it The sacraments are peculiarly ordinances of ChriH: regard the institution, and adhere to it
3. You must faithfully maintain the tmths of &e gospel: you are trusted with the custody of them, asd must be able to convince gainsayers, and to give a reason for the hope which is in yoa, 1 Pet iii. lo. Handle the truths of the gospel in yoor pieacliiBf as if they were not controverted, yet be famisbc*. with answers to them that contradict Betray m>ta£T truth of Christ by deserting it. Contend earnestly f& the faith once delivered to the saints. Jade 3. Christ'* advocates shall never want instmctioiis. Pat ca resolution. Set your face as a flint Yoa may speai as one having authority. Be jealoos for the hoosor of the truth.
4. You must faithfully preside in religioas assess-blies. You must hold Christ's courts in his oaoe, and not in your own ; for his honour, and not for your own, Zech. iii. 7. Let every thing be done decently and in order, that an unbeliever may see G«d is with you, 1 Cor. xiv. 24, 25. The holy convoea-tion is a divine appointment; do your part in it according as it is appointed for the glory of God's name, the keeping up the appearance of religioa, and the promoting of Christian love; all which aic earnests of heaven.
5. Yon must faithfully witness against sin, for it is God's enemy; you are his advocates. Bear your testimony against it, and against all appearances cf It, and approaches towards it. In this manifest zeaL John ii. 17. and witness against evil wherever ym see it. There are some that must be rebaked sharplj. Suffer not sin upon them, lest you bear sin for them. Lev. xix. 17. Be bold for God, and not afraid of the face of man.
6. You must faith folly separate between-the precious and the vile. You must distingoish in yoar preaching, that you may not strengthen the hands of the wicked, nor make the hearts of the righteous sad, Ezek. xiii. 22. In administering special ordinances, you must pay great attention to personal character. Yon must impart holy things to bolj persons. You are a steward of these mysteries, 1 Cor. iv. 1. and you must consider what men really are.
7. You must faithfully comfort afflicted consciences. We give you a special charge of them, for Christ has a special care of them, Isa. xl. 1,2. Use theis tenderly, study how to speak a word in season to them, to heal their wounds, and yet not to heal them slightly. Teach them to fetch their comfort from Jesus Christ. Direct them to him, as their city of refuge. Show them the way. If they hearken not to you for anguish of spirit, yet continue.
SERMONS AND CHAllGES.
1247
8. Yoa mast faithfully intercede for the church d people of God. You are intrusted with this re, Isa. Ixii. 6, 7. You are to hear Zion's in-rests nauch upon your heart. Public persons must of public spirits. The priests, the Lord's minis-rs, Joel ii. 17. Mai. i. 9. stand between the living d the dead. If they be prophets, let them pray, Jer. :vii. 18. It is every one's work, but yours espe-lily. In religious assemblies, pray for all Chris-in congpregations. Prize the communion of saints.
9. Yoa must faithfully transmit that which is com-tted to yon, to the rising generation. We charge n with the lambs of the flock; feed them, lead em into the green pastures. Christ has care of em, Isa. xt. 11. and expects you should. There is ilk for babes, in preaching, in visiting the families ider your charge; you must be a teacher of babes, r Christ is, and he is one full of meekness and mpassion.
And now, brother, you see what is committed to u. I hope these things do not make you repent or choice, or despair of going through with it You low who can render you sufficient for these things, Cor. ii. 16. Be animated by the greatness of the idertaking, and not disheartened. III. Let me say something to quicken you; and is also give me leave to transfer to myself, for I ed it. Let me consider,
1. The things are of vast importance that I am em-oyed about; dealing for an eternal God, with im-)rtal souls, about their everlasting state. Those at are concerned about the lives and estates of their itients and clients, have need to be careful; much ore those that are concerned about precious souls.
2. My Master's eye is always upon me. He sees e when I trifle, or do his work deceitfully and care-ssly. If I be slothful, and vain, and remiss, he lows it, or if I bury my talent. O that I could thim always before me.
3. My time is very precious, and my day hasten-g to a period, 2 Pet. i. 13. John ix. 4. I have lost ireat deal of time, which I am concerned to redeem, know not how little may be before me. I may die, be silenced. Look into the grave, and be more ligcnt.
4. I have a great opportunity of doing good, if I be faithful, and of serving Christ, being a worker together with God. I may be the instrument of saving a soul from death, and of bringing sinners from darkness to light. It is good work I am about, more honourable than any other. I magnify my office, though ashamed of myself.
6. I most shortly give account, either with joy or grief, according as I am, or am not, faithful, Heb. xiii. 17. I am a watchman, and it will be awful if the blood of them that perish be required at my hand. How have I traded with my talent? and what will my doom be ?
IV. Let me say something to encourage you.
1. You are employed in work in which God is working with yon,—you do not fight uncertainly, 1 Cor. ix. 26. Mark xvi. 20. The word of God in your mouth shall accomplish that for which it is sent, Isa. Iv. 11. it shall have the designed success, though not the desired success.
2. You shall find his grace sufficient for you, 2 Cor. xii. 9. If you go about your work in his strength, you shall receive strength, 2 Cor. iii. 6. 1 Cor. xiv. 10. Christ has said to his ministers, Lo I am with you always. The Spirit was particularly promised to the disciples or ministers, to lead them into all truth, Phil. iv. 13.
3. We serve a Master, that if we be faithful to him, makes the best of us, and is not extreme to mark what we do amiss. Christ bore with his disciples, because they continued with him. We are under grace, and not under the law.
4. You have many encouraging examples before you. Our fathers bore their testimony to the grace of God. As Crod was with them, he will be with as. They were no better than his grace made them. We that have had our hands long at this work, will speak well of our Master and his work, though we have reason to be ashamed of ourselves.
6. Great will be your reward in heaven if you be faithful. You may meet with difficulties; you set out in a discouraging time; but let none of these things move you, 2 Tim. iv. 6—8. The souls you win, and the sufferings you bear, will be pearls in your crown.
FUNERAL SERMONS.
SERMON L
[Preached Jtdp 7th, 1693, at the Funeral of Elizabeth Younfff after an iUnen of fourteen weehe.]
Isaiah xxxvili. 12.
He will cut me off with pining eiehneiSp
Hezekiah having recovered his health, is here reflection upon his sick-bed thoughts. It is good to do so when God has delivered us from our fears, Ps. xxxiv. 4. to make as so mach the more thankful.
1. Observe in general, that that which Hesekiah expected when he sickened, was to die of this sickness. It is good for us to take all occasions to think and speak of death approaching, not for frightening, but for quickening, ns. We are apt to put far from us the evil day. We mast be dying daily, 1 Cor. xiii. 31. bat every fit of sickness is a warning, and it is good to be ready for the worst We are apt in such a case to flatter ourselves.
2. That it is particularly expressed by God's catting of him off with pining sickness: Cut me off, as the cloth, when the web is finished, is cut off from the loom. Our life is weaving, our days pass like the shuttle, Job vii. 6, every day brings us so much nearer our end, and then death comes and cuts off the thread. While we live we are weaving; the question is, what kind of web it is, whether it be not the spider's web, Isa. lix. 6,6. It must all be looked over again. Think, how will this look in the piece when I must give up the account?—^We read it, Cut me off with pining sickness.
Doctrine I. That death when it comes, cuts us off, as a flower or branch is cut off when it is in the midst of its flourishing. Job xiv. 2. as a thread is cut off, or as a criminal is cut off by the sword of justice.
1. It cuts off our days, v. 10. puts an end to them.
a full period,—time shall be no more. Whether tkri have been pleasant or unpleasant days, basy dtp or idle days, death cuts them off; there is an cod tH them, often in the midst of them. Job xxi. 21. whes we were counting upon many years to oome.
2. It cuts off our opportunities. Sabbatb days ssd sacrament days close; harvest days for our souls arr! no more. It is good to improve them while we bn I them, for we know not how soon they may be goet. i
3. It cuts off our work. It puts a period to tie wickedness of the vricked, and makes them cease. Job iii. 17. It also closes the good works of &I godly. Many are cut off in the beginning or nidfi! of their usefulness, as we think; yet none of Goi'i \ witnesses die till they have finished their testiininj. I There is no working in the grave, Eecl. ix. 10.
4. It cuts off our purposes. In that very day tie thoughts perish. We are laying oor projects, ai death comes and overturns them all, Ps. exlvi. 4.-> his thoughts perish. It is thus with good tboogbls, and also bad thoughts. We must therefore nakej all our purposes with a submission to God's piofi-; dence. Jam. iv. 14,16. '
6. It cuts off our relations, and pats an end t» them. It separates the wife from the hosband, and the child from the parent. It parts those that nothifif else would part; the place and family tiiat knew as | will then know us no more. It separates us ttm ; the living.
6. It cuts off all our creature comforts. Tboafk the stream of sensitive delights run never so pkati*; fully, death dries it up, and puts a full stop to it What pleasure hath he in his house after him, wbes the number of his months is cut off in the midst, Jo xxi. 21.
Use I. It concerns us all to sit loose to that fnm which death will remove us. Die to the world, aid to every thing that is in it, 1 Cor. viL 29. It will be hard cutting off when the affections have been eea-
FUNERAL SERMONS.
1249 tred ill these tilings We must not live as tbose that are to live here always. Expect and prepare for a catting off. Work as tbose whose work mast shortly cease.
2. It concerns as all to secure to ourselves something from which death will not cut us off. Death cannot cut off an interest in Christ, Rom» viii. 38, 39. It cannot deprive us of oar communion with God, but will perfect and complete that. Especially secure a hope that death will not cut off, even a hope that enters into that within the veil.
Doctrine II. That when we or our friends are cut off by death, it is God that doth it, He will cut me off. Death is his servant, and acts by warrant from him. Our times are in his hand, Ps. xxxi. 15. He kills and makes alive. We are apt to impute it to this or that second cause, but it is the Lord's doing. Christ has the keys of death and the grave. Rev. i. 18. Those that cut off themselves, snatch those keys out of his hand. We must not go before we are called.
1. This should satisfy us as to our own death, that we shall not die till God cuts us off, and if he be our friend, he will be sure to order it in the best way and time; therefore if God be ours, death is oars. Our time is an appointed time. Those that belong to God, shall be cut off as the corn in its season. Job v. 26. It is not in man's power to cut off till he shall receive permission.
2. As to the death of our friends, see Job xi. 10. it is the Lord, and to murmur at it is to strive with onr Maker. David was not like himself, when he was displeased because the Lord had made a breach. This quieted Job when all his children were cut off. Job i. 21.
Doctrine III. That some are cut off with pining sickness. Many are cut off suddenly by accidents or distempers, there are no bands in their death, Ps. Ixxiii. 4. but others die by lingering diseases. There are many ways out of the world; see Job xxi. 23,26.
1. Death by pining sickness has in it something of advantage, as it not only gives warning, but time and space to set the house and heart in order. We are commonly so unready,—even those that are habitually ready, yet actually anready,—they need time to get the loins girt, and the lamps trimmed. We cannot promise ourselves this opportunity, therefore we had need be always ready.
2. It has in it a great deal of trouble. It is a sore trial to the faith and patience, gives advantage to Satan, and weakness to the spirits. It is well we have to do with a good master in such a case, else we were undone.
3. However it be, it is of God's ordering; for not only the death itself, but all the circumstance of it, come within his counsel. It is he that hring$ us to death, Job xxx, 23. and he appoints the messenger
4 L that shall fetch us. Diseases are his servants, Matt, viii. 8, 9.
Use 1. Were I now to speak to those that are under pining sicknesses, I should desire them to ob* serve,—that it is no strange thing,—that it has been the lot of the best;—to set the house and heart in order,—to be patient, and let patience have its perfect work, Jam. i. 4. But one great inconvenience attending pining sickness is, that it restrains from public ordinances ; this troubled Hezeikiah when he was sick, Isa. xxx viii. 11, 12.
2. Do I speak to any that have been graciously recovered from pining sickness, as Hezekiab; not cut off though the sentence of death was received, 2 Cor. i. 9. Yon have special reason to say. It is of the Lord's mercy. Yoa were brought very low, and yet helped. Others were cut off by the like sickness, and yet you were spared. It is to try you, what you will do to get ready for the next encounter. Let not such recoveries make yoa secure.
3. I speak to those that are in health.
(I.) Pity and pray for those that arc under pining sickness. We should weep with those that weep; thus we may do something towards the easing of their burthen. Christ had a particular concern for one that he knew had been long ill, John v. 6. Look with great compassion apon those whose afflictions have been long continued, and carefully shun all impatience.
(2.) Prepare for pining sickness, and to be cut off by it. The same afflictions abide us. Lay in a stock of evidences, of experiences, and of promises ; such as Isa. xxxiii. 24. Ps. Ixxiii. 26; xli. 3. 1 Cor. X. 13. 2 Cor. iv. 16, 17. Take heed of doing any thing which will make a sick bed uneasy. Make sure a place in your Father's house; and then the matter is not great though the way be tedious. Heaven will make amends for all.
SERMON II.
[Preached at the funeral of William Bolland, September 2nd, 1698.]
Job xiv. 10.
But man dieth, and wasteth away; yea, man giveth up the ghost, and where is he ?
Holy Job, now a sick man, looks upon himself as a dying man. Thoughts of death are not unseasonable when we are in health, but it is an inexcusable thoughtlessness when we are sick, to put far from us the arrests of death ; and it is a blessed thing to be in such a condition, that the thoughts of death may not be a terror to as when we are sick, nor make a sick-bed* uneasy to us. Our deceased friend in
FUNERAL SERMONS.
his illness, 6xed upon this scripture as the subject of his thoughts, and which he desired might be the subject of mine and yours this day. The text excellently illustrates a plain truth. Doctrine. That roan is a dying creature.
1. It is spoken of man twice in the text. In the original two different words are used, one meaning the strong man, and the other the weak man; for the grave is one of the places in which the strong and the weak, the rich and the poor, meet together.
(1.) Man dies tJiouffh he be (Geber) a mighty man. All his might will not secure him: death reaches the highest, conquers the strongest, and humbles the proudest No man's honour is a discharge from that war, no man's strength is victory in that combat, Eccl. viii. 8. Ps. xHx. 6, &c.
(2.) Man dies because he is (Adam) a man of the earth. Gen. ii. 7; iii. 19. his original from the earth, his constitution earthy—^his foundation in the dust. That which is earthy, is mouldering and crumbling. Man dies because he is the son of Adam, sinful fallen man. By Adam death came into the world, Rom. v. 12.
2. That which is here said of man is, that he is a dying creature. Mandietk, dies daily, some or other going off every day. Man is dying: think much of this.—Our Creator lives for ever, and cannot die; he is the same yesterday, to-day, and for ever; not subject to any change, much less to that great change. This is matter of comfort in reference to man's mortality, that God is immortal, Ps. xc. 2, 3; cii. 26. Angels die not.—Now the mortality of man is here elegantly described— Man dieth; that is the truth descanted upon, and is described by what happens to man.
(1.) Before death, he wasteth away, he is weakened, so the word is ; this is the harbinger of death, to tell it is coming; nay, it helps it forward.
Even in health we are wasting away. Life is like a candle, as long as it burns it wastes away, and is hastening down to its socket. The oil of natural life is still wasting, so that man dies daily, t. e. he is daily going down to death, 1 Cor. xv. 31. the natural heat is still declining, so that as soon as we are born we begin to die, and in the midst of life we are in death. God has graciously provided recruits by food, but we still are wasting, our time lessening.
In old age especially we arc wasting away. The strength then wastes so fast that it is no better than labour and sorrow, Ps. xc. 10. The nearer life comes to its period, the quicker is its motion. The decay in old age is very sensible; the strength wastes, the senses waste, and grow less able to perform their functions: see a description of this waste, Eccl. xii. Defer not repentance to old age.
In sickness we waste away. The waste by distempers is sometimes quicker, sometimes slower, but all diseases tend to the destruction of the frame, they waste the beauty, waste the atre Dgth, Ps. xxxa 11. weaken it in the way, Ps. cii. 23. Hovsoc: I doth a fever or other acute distemper waste bis away, and by degrees a consumption doth it.
Inference I. See how vain man is: eTcry nan. a his best estate, wasting away from time to tioie.— What little reason have we to be proud, or to be confident of any thing for the fatore, while we art in a constant decay!
2. See how foolish they are who waste any pan <:' that upon their lusts, which wastes so fast of itself who hasten these decays by their iDtemperance, a sacrifice their lives to their lusts.
(2.) In death, fiiaii giveth up the ghost. It is bat<s<? word in the original—man expires by a sadden strofce Some indeed are long in dying, others die suddenly but both dying, or having wasted awaj, at \tn give up the ghostj or spirit.
At death the soul leaves the body. Man then expires, t. e. breathes out his last. His breath ^ forth, and returns not again. Think what tkse bodies are, when the breath, the spirit, the soul, ait gone; clods of clay. What an immediate cbasst there is in them! how the countenance alters, tk strength and motion gone! There is no way of n taining the spirit, Eccl. viii. 8.
At death, the soul returns to God who gave it-We must then give up the spirit, t. e. resign it to tl? Father of spirits. The soul will then be reqoimL Luke xii. 20. and whether we will or no, we BiB<t yield. We see the deserted body; but we know n% the way of the departing soul. Itis given up as a tre<t
Inference. Give up your spirits to God bot.s> be sanctified, that you may with comfort give tka up to him at death, Ps. xxxi. 5.
(3.) After death, where ishef Zech. i. 5.
1. He is not where he was; there he is seen oe more; his place knows him no more. Job vii. 10. compare v. 21. Thou shalt seek me, but I shall mA be. Where is he ? Go into his house, and he isjni there,—into his shop, and into the solemn assemblies. While he lived he was here, but now where is be' He is not where, perhaps, he was busy, and nudes figure; he is not where he was useful, and cooid ili have been spared. Think of this in reference to tk place where you now are, and let it engage joa tc fill it up with duty. Yet a little while, and you sball be here no more—your place will be empty.
2. He is somewhere, so some read it« Is he »m:! Yes, he is. When we die, there is not an end ofos; when we cease to be here, we do not crease to be. Death is the separation of soul and body, bat noi the annihilation of either. Those that live like brutes surely expect to die like brutes.
3. It is a very awful consideration, to think vben they are that have given up the ghost, and whert we shall le when wc give it up.
Think where the body is. It lies in the cold, as*
FUNERAL SERMONS.
1261 ark, and silent grave—the bouse appointed for all, obxxx.23. Where is it? Why, it is with the worms, ob xvii. 13,14. Itisboriedootof our sight. Itisin lie land of darkness. That body that was pampered, nd provided for with so much care, is now a neg-scted carcass. Let me look into the grave, and hink it will be my bed shortly.
Think where the soul is,— where i§ that 1
It is gone into that world of spirits to which we TC so much strangers. It is a mystery to us where t is. Destruction and death have a covering which Ke cannot see through. Death is an awful change, I way that we have not gone heretofore.
It is gone into an unchangeable state; it is gone nto eternity. Its state of (rial and probation is at in end, and it is fixed immovably in a state of re-ompence. After death the judgment takes place, leb. ix. 27.
If it were a wicked, ansanctified soul, it is gone lown to the congregation of the dead and damned: f a gracious, sanctified soul, it is gone into the regions of light and bliss. As Christ has showed this tistribution at the last day, in the parable. Matt. ;xiv. 31. so the same at death, in the parable, Luke :vi. ID, &c. Sinners' souls are required: the souls >r saints are received into the bosom of Abraham, 'hil. i. 23. Consider what has been said, and the iiord give you understanding in all things.
SERMON III.
Fehrvary 2nd 1702, at the Funeral of ny coutin Madoeks aged about 53.]
Genesis xlix. 18. / have waited for thy salvation O Lord.
These dying words of aged Israel are very expresive of the dying thoughts of many an honest Isaelite indeed, and may be of use to us both for our lirection and comfort, that whether we live or die, we nay live and die waiting for the salvation of the
Good old Jacob is here making his will, eaving to his children his dying charge, and dying
Jessing; and in the midst of oil, these words come n a little before he gathered up his feet into the
>ed, and gave up the ghost
1. Some interpreters undertake to find out a conlexion between these words, and what goes before.
The text follows upon the blessing of I>an, which is louble, V. 16, 17. He foresaw, and foretold, that here should be a famous judge of that tribe, viz.
Samson, who should be a scoui to the enemies of srael, and this salvation David waited for; yet ooking through this to Christ, of whom Samson
»'as a type, and to the complete salvation wrought
4 r 2 out by him; for Joshua did but beyin the deliverance, Judg. xiii. 5.
2. I rather think it has no dependence upon the context. I suppose Jacob spent with speaking, and ready to faint, and die away, and with these words he recovers himself; or, if he must break off here, with these words he pours out his soul into the bosom of his God. This was like taking a cordial; this puts new life into him. A pious breathing after God is never impertinent. That may be uttered very affectionately, which doth not come in methodically. But what is the salvation dying Jacob waits for ?
1. Christ, whom he had spoken of, v. 10. He saw his day at a distance, as Abraham did. The Old-Testament saints were expectants of the promised seed, waited for the dawning of that day, more than they that wait for the morning.
2. The better country, that is, the heavenly. Jacob had confessed himself a pilgrim, ch. xlvii. 9. and see what construction the apostle makes of that confession, Heb. xi. 13, 14.—the salvation of the soul. Though Jacob dies in a strange place, to which he was but lately removed, yet he comforts himself with the end of his faith, 1 Pet. i. 9. compare v. 10. When he is going to enjoy the salvation, he comforts himself with this, / have waited. This occurred to my thoughts on this occasion, when we have parted with one whom I have long known to be a humble, quiet, cheerful Christian, who bore with great evenness the affliction of her pilgrimage; the loss of a loving husband, twenty years ago; and all the cares of a sorrowful widowhood ever since; and at last the fatigues of a long weakness, quieting herself with this, God is all-sufficient for me and mine. Unless this had been her delight, she would have perished in her affliction, Ps. cxix. 92. She was one that waited for the salvation of the Lord,
Doctrine L It is the character of a living saint to wait for the salvation of the Lord, Lam. iii. 26*
1. Christ as our way to ^heaven is to be waited on. Faith in him, is a waiting on him, confiding in him, relying on him, with a resolution to follow the Lamb whithersoever he goes. The great salvation which multitudes neglect, we must regard, being led by the conduct of the Captain of Our salvation, Ps. xxvii. 14. All our expectation must be from Christ; see Ps. Ixii. 1, 5. neither is there salvation in any other. Acts iv. 12. We must wait for bis law: we must attend Christ as our physician, to save us from our disease; and as our advocate, to save us from the sentence of the law.
2. Heaven as our rest in Christ, is to be waited for. Eternal salvation has Christ for its author, nay, Christ himself is the matter of that happiness, John xvii. 24. Phil. i. 21, 23. It is the salvation of the Lord, Ps. I. 23; xci. 16. Heaven is salv Ation completed, when the saved of the Lord shall return with songs. To wait for this salvation, is,
FUNERAL SERMONS.
(1.) To believe it as a real thiDg. Thoagh we wait for that we see not, Rom. viii. 24. yet we believe it, Heb. xi. 1.—that God doth not deceive us in what he proposes to us: that it is a thing attainable in the way which Christianity prescribes: see 1 John v. 10. It is a great thing to believe that an immortal soul should be for ever happy in the vision and fruition of the eternal God, and that the body should rise again. We must resolve these things into the Scriptures, and the power of God.
(2.) To desire it as a valuable thing. To have the affections of the heart towards it, as that which will be a perfect freedom from all misery, and a perfect fruition of all good. Waiting supposes longing, Ps. cxxx. 6. to desire this more than any thing in this world; lovint; this salvation, Ps. Ixx. 4. loving heaven better than earth, not only better than hell. This is the great evidence of grace in the soul. The Christian desires the great salvation as a deliverance from sin, and from the world. Kndw wherein it consists, and desire it as such. Wilt thou be made whole? thus made whole? in this way, and upon these terms ?
(3.) To depend upon it as a recompence; as the husbandman depends upon the harvest for a recompence of his seed and labour, Jam. v. 7. as the servant depends upon his wages, having respect to it, Heb. xi. 26. It is worth while to do and suffer, to lose and lay out, in hope of this. Lord, this is that which I depend upon as a felicity, not upon the world, its smiles or promises, but upon heaven. In thee do I hope is a good plea, and often used, Ps. xxxi. 1. It is that upon which we are caused to hope, and that to which we would ever resort.
(4.) To tarry for it as a reversion. Those that will deal with God must deal upon trust, for a happiness in reserve and out of sight. All the time of a Christian's stay in this world is a time of expectation. He has not what he aims at, what he would have. We live by faith, 2 Cor. v. 7. The world would come in with its offers in the meanwhile: No, saith the believer, I reserve myself for something that is reserved for me; therefore I will do nothing which can lessen spiritual good in my esteem.
Use 1. Choose this salvation as your portion, fix upon it this day. Let others choose as they please, this I choose ; here is Christianity begun.
2. Eye this salvation; let your affections be ever towards it. This is Christianity in the progress of it; affection in heaven, and conversation in heaven.
Doctrine II. It is the comfort of a dying saint thus to have hoped for the salvation of the Lord. Holy Jacob fastens upon this. Dying circumstances are usually melancholy ones, but this alters the property of them. If I have the testimony of my conscience that I have waited for the salvation of the Lord, Then doubts of my sincerity arc hereby resolved.
I have had many infirmities, bat I have not takec sf with the world for my portion, as I have waised im superior good. When we are to seek for cvide Dec!. this may stand us in good stead. Now, Lord, renifB-ber, (2 Kings xx. 3.) is a good appeal. I have vaicr: for thy salvation; thou Knowest my aprightness.
Distempers of body are hereby eased. Sick pe> pie are expecting what will be the issac; bat if tk salvation of the Lord be the great tfain waited for. nothing can come amiss. They may look op to G«^ to undertake their cause. God can help when no else can, Ps. xxvii. 13.
Disappointments in the world are hereby balanced. This I hoped, and the other I waited for, but mjpcr-poses are broken off. Job xvii. 11. bat I have wikti for a salvation which will not disappoint me. it ki-come, and it will make me amends when it cosei Heaven will more than equal present satisfacu«» and make up for present disappointments.
Death itself has hereby the property of it altered The fear of death may very well be swallowed opie the hope of heaven. What hurt can death do to ez that knows it is his passage to hes Ten ?
Use 1. Be diligent to prepare for death. Makr sure your title to this salvation; depend upon it &e' lay up your treasure in it.
2. Thenhedesirous of it, patiently desirtms: n€t!> anticipate it, or complain of life, hot—O that I urn at rest, that I were in heaven, my home, my Fatbcr't house.
SERMON IV.
[ Preached January \3th, 1704, al the Fwerelj Mr, Benjamin Cluhy who died the day he was tv*iHi years oldJ\
Psalm xc. 6.
In the morning it flourisheth and groweth up; in th evening it is cut down, and witheretL
Here is a short account of a short life; and life at the longest is but short compared with eteroitr: but some lives are shorter than others, witness tbf grave into which we have now been looking: tosaci a life the text is especially applicable, though true of life in gjneral. Man's life is measured bydaT» even Methuselah's is so, though his years were hoc-dreds, Gen. v. 27. and Jacob's, whose years were scores, Gen. xlvii. 9. but here it is measured but bi one day. Such is our life; a shadow, a vapoar, aini here like grass, v, 5.—birth and death bat the mmt-ing and evening of the same day.
1. Here is a hopeful morning,it flaurishetkloois green and pleasant, grateful to the eye, and piom-ing to the expectation ; yet still it is hot the fUtanih-
FUNERAL SERMONS.
1263 ig of grass, which rises oat of the earth, and re-res into it.
2. Here is a moarnful evening. It is cut dawn, let it alone, and it will quickly wither of itself, ge will wither it and spoil its beanty ; but here it oth not stay for that, it is cut dawn, and so withered.
Doctrine. That many are removed out of the rorldf when just entering into it, presently after hey were settled in it Many a life is withered by ieath, just when it is growing up and beginning to loarish. The distance of time between their grow-ng ap and withering, is bat like that between mom-ng and evening. Job iv. 20; vii. 21.
1. Some wither before they grow up, are crushed md plucked like a rose in the bud; they are hurried >ut of the world before it was taken notice of that hey were in it. This might have been our case, but Grod has spared us.
2. Others grow long before they wither; like the rose, whose leaves are left to hang on till they drop sfl* of themselves ; whose thread is not cut off, but breaks with the weight of its own years, years in which they own they have no pleasure. The longer wc grow, the longer account we shall have to make, and we must witlier at last.
3. But there arc some that grow up and flourish, and then wither presently; but a few hours, as it were, between their bloom and their fall.
(I.) Let us view the bright side of the cloud, and see this ^mss flourishing and growing up ; see man in his best estate ; suppose him to flourish, not only like the weak and tender grass, but like the green bay-tree; looking forth as the morning, in the morning.
Let us see roan in the fulness of his sufficiency, grown up to bodily strength, and flourishing in that; past the common diseases of childhood, and arrived to maturity, in the full strength. Job xxi. 23. Man that in a course of nature has many years to live, that seems to have a large stock of oil in the vessel for the lamp of life to burn upon, vigorous, strong, healthful, lively, and yet withered; for death goes not either by seniority or probability.
Let us view man grown up to a settlement in the world, having formed standing relations for life, and settled in the business and employments of life. A man may have just entered into a flourishing trade, and yet be unsettled by death in a short time. The candle may be put out of a sudden, and the sun may go down at noon.
Or see man grown up to a place in Christian communion, and flourishing in it; numbered .among adult believers, and bearing up the name of Christ in the world. This makes the morning hopeful more than any thing : the face set Sion-ward, and the way thither—asked with care. Those flourish most that fiourish in the courts of our God, Ps. xcii. 13.— branches of righteousness, and plants of renown; as none are more grievous than the degenerate plants of a strange vine.
(2.) Let as view the dark side of the cloud—this grass withering; a consideration very proper to prepare the way of the Lord, Isa. xl. 6, 7. When we are convinced of the vanity of the world, wc are prepared to entertain the doctrine of the reality of unseen things, and the grace of Christ. Yet a little while and that which grew up and flourished is cut down, and withered, Ps. ciii. 15, 16.
See a flourishing life withered and gone, death in the midst of life; unsuspected diseases arrest the body that was healthful. Wo know not what seeds of sickness wc carry about with us, nor how death is working in us, digging our grave like a mole unseen ; a Are not blown consuming; like some that have seemed wealthy men, yet break of a sudden. Who would be proud of such bodies, or fond of them.
See flourishing comforts in such a life removed. Parents, yoke-fellows, friends, sitting down under the shadow of this flourishing life, with delight, exceeding glad of the gourd, but it perishes in a night, Jonah iv. 6, 7. Wc said. The same shall comfort us. Gen. V. 29. but it proves otherwise, our hopes disappointed ; providence making those the grief of the middle age, that it was expected would have been the comfort of the old age. Many such things are with him; we see them daily.
Use. This is very improvable,
1. As to our relations and friends, that are near and dear.
If they flourish and grow up, let us sit loose to them, and to the comfort we have in them. Let us remember they do but flourish as the grass ; and let us moderate our delight in them and lower our expectations from them, accordingly. Let them not have that share of our love, and joy, and trust, that Christ should have. Look upon them all as withering comforts at the best. That perhaps may prove least safe which is most dear, and that may grieve us most in which we promise ourselves most comfort. We are unapt scholars, if we are yet to learn the fading nature of these things.
If when they are flourishing and growing up, they be suddenly withered, we must not think it strange, as though some strange thing happened to us. Sec then that wc be not losers in soul by our impatience under the affliction, but gainers in soul by our improvement of the affliction. Think how we have withered spiritually, and how justly God withers our comforts. It is a time to bring to remembrnnce, 1 Kings xvii. 18, improvable as a help to keep conscience tender. Job x. 2. I was not enough humbled under former convictions, and former rebukes. The Lord is righteous.
2. As to ourselves. If we have been longrorr-ing, and not yet withered, we have reason to admire God's patience, that we are not cut down. Many
FUNERAL SERMONS.
are taken away in the midst of their days, and we yet spared. O despise not the riches of this forbearance, but improve it. If now flourishing and growing up, let us consult our true interests. It is morning with you, you are strong; learn some good lessons from this funeral. If this be so,
(I.) Be not vaifL Let thoughts of dying make you serious now, and then death itself when it comes will not be so apt to make you melancholy. It is a serious thing to die; be serious in your thoughts of it. Let this give check to the laughter of the fool, Eccl. xi. 9. Use yourselves to serious work, and serious company, and learn to be serious.
(2.) Be not proud. This is a humbling consideration : You know not how soon death may eome, and change your countenances, and lay your bonou .1 the dust Where is thy beauty, and where thy ors ments, in the grave ?
(3.) Be not secure. Flatter not yoaiseives mitli the expectation of a long continoance here, whtx you see so many withered in the midst of ihmr growing up. Often think and speak of changes. Say ubl To-morrow shall be as this day, or chat your idobb-tain stands strong, Prov. xxvii. 1. Jam. iv. 13.
(4.) Be not dilatory in the great biui Dess of n-ligion. Put not off the great work, bot do tt n9s, lest death come and find it undone. This young nei said to those about him on his deatb-bed, I ban found praying hours the sweetest boursy and so viO you.
FAST SERMONS.
SERMON I.
[Preached an occasion of a Public Fast, May IIth,
Isaiah viii. 12, 13.
Say ye not A confederacy, to all them to whom this people shall say, A confederacy ; neither fear ye their fear, nor be afraid.' Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread.
These words are part of a sermon preached at a time when the people of Israel were under the prevailing apprehensions of a foreign invasion from Syria, in confederacy with Ephraim, the ten tribes; see chap, vii. 1,2. and after that, an inroad made with a mighty force by Sennacherib, chap, viii. 7, 8. It is with reference to both these that the prophet does here comfort and direct the people of God. The work of ministers is not to direct the affairs of states, it is oat of their sphere; but to direct the graces of God's people, according to the various outgoings of God's providence. They are so to understand the times, as to know what Israel ought to do, 1 Chron. xii. 32. Observe,
1. His challenge to God's enemies, r. 9, 10. He does, as it were, throw down the gauntlet, and bid defiance to them and all their power: Come do your worst, with might or multitude; be your confederacies never so well formed, your plots never so deeply laid; though you bring into the field an army never so numerous, so well armed, so well disciplined, and so well paid; though yon be never so confident of success ; all this conduct, all this courage', will be so far from preventing, that it will but accelerate and aggravate your ruin. Thus with a holy bravery does he address the enemies, and teach the virgin, the daughter of Sion, to despise them, and to laugh them to scorn, Isa. xxxvii. 22. It is a fruitless attempt, and will appear so at last. Now this assurance is grounded not upon the countenance of second causes, but the presence and presidency of the Almighty : God is with us,i,e, the cause is God*s, and he will own it. It notes not only his presence with us, but his taking part with us, as captain and leader, and one interested. Where truth, righteousness, and love are, there God is. Encourage yourselves with this : More are they that be with us, than they that be with them, 2 Kings vi. 16. If God be with us, infinite wisdom, power, and goodness are with us ; and then what can finite powers and policies do, 2 Chron. xxxii. 7, 8. Rom. viii. 31.
2. His counsel to God's people, in the text. It was generally a time of prevailing fear, and those fears dishonourable to God, disquieting to themselves ; and therefore he is here sent to help them against these fears. He speaks experimentally, having been himself instructed with a strottg hand. Those are likely to teach others effectually, that are themselves thus instructed. That word that comes from the heart will reach to the heart. That which he does here deliver to them, he says he had received from the Lord : see Isa. xxi. 10.
1. He dissuades them from a sinful fear, v. 12.
2. He directs them to a gracious fear, v. 13.
For the 1st. A dissuasion from sinful fear, which it seems was the way of this people, v 11. It was an epidemical disease, and men are apt to be carried down the stream. Say ye not, A confe'deracy. ThcFC words may be understood two ways :
I. Bo not associated in their confederacies. Do not join with those that, for the securing of themselves, enter into confederacy with the Assyrians, or any other foreign force; to which it seems many among them, through unbelief and distrust of God and their cause, were inclined. Now, do not thou join with them; say not, A confederacy, i. e. think not
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of a confederacy, do not go about to secure yourselves by any sinful leagues. We must take heed of joining ourselves in confederacy with any of the disturbers of the peace, and betrayers of the land, either out of restlessness of spirit, as those that are given ta change, or out of particular discontents, or fear of the enemies prevailing, or from any other base principle. Though sinners entice thee, consent thou not, Prov. i. 10. Meddle not with them that are given to change, Pwv. xxiv. 21. Approve yourselves the quiet in the land. Seek the peace of the nation. This is a caution of which I hope none of you stand in need. It is very hard to have any charity for those, who (whatever their pretences be) at such a day as this talk of making a captain to return into Egypt. Let not my soul come into their secret.
2. Be not afraid of their confederacies. Do not say, A confederacy, to or of every thing that this people say, A confederacy. It is an expression of their fear; they are generally seized with a panic, and talk of nothing but a confederacy —A plot, a plot; dismal i]ews,~Syria is joined with Ephraim. What will become of us ?—^Mustwe fight, or must we fly, or must we yield ? Thus their hearts were moved, ch, vii. 2. Do not you say as they say, neither fear ye their fear, i. e, that fear with which they fear, or objectively, that of which they are afraid. We must not be conformed to the fears of this world, Jer. x. 2. Fear not that with which they would terrify you, 1 Pet. iii. 14. Let neither the reports that are abroad, nor the common apprehensions that people have upon them, fasten any terrible impression upon you. Nor be afraid: the word signifies such a fright as causes a shaking and trembling, as ch, vii. 2. Neither fear you their fear; much less be so affrighted so some read it The caution is thus doubled the more to encourage them: compare Isa. \ii. 4.
Doctrine. That when the enemies of the church have sinful confederacies on foot, its friends should watch against the sinful fears of those confederacies.
1. It is no new thing for the enemies of the church to have their confederacies on foot. Hand joins in hand, and wicked leagues are made. Though the enemies be many, yet their name is Legion incorporated in prosecution of the same cursed designs, Ps. Ixxxiii. 3, 5, 7. The dragon and his angels are of one mind to give their honour to the beast, Rev. xvii. 13.
2. There is a lawful fear of these confederacies, which is to be allowed besides tliat which is natural, for Christianity is not stoicism. There is also a prudential fear; a fear of diligence, such as quickens to the use of lawful means; thus Jehoshaphat feared, 2 Chron. xx. 3. Just and rational fears are of use to sharpen endeavours.
3. But there is a sinful fear of these confederacies, which is to be striven against.
Show I. When h this fear of these confederacies sinful.
1. When it comes from an ill cause—^as distrust of God, and of his power and faithfulness. Examine if that be not at the bottom of it;—OTer-credulity of reports; believing every word; hearkening to every groundless surmise; mistaking the shadow of the mountains for men, and the sunshine upon the waten for blood. Or it proceeds from a conformity to tbe world, that wonders after the beast. Rev. xiii. 4. sab> scribing to their admiration,— Who is like the beast f When our fears arise from hence, they turn into sin: and there is nothing more subtle than the caose of our fears, and which is more commonly palliated with pretences; therefore search them to the bottom.
2. When it produces ill effects; when our fear gets the mastery of us, and plays the tyrant, not only over reason, but over grace; when it fills us, Isa. xxxiii. 14.
(1.) It is sinful when it confounds our spirits, when it puts the soul into disorder, and so disfits it for any duty; when we live in careful suspense, Luke xii. 29. When these fears unhinge our spirits, discompose our souls; when they fill us lyin down and rising up; when they deprive us of all self-possession ; then they are sinful, Luke xxi. 19.
(2.) When fear clouds our joy, it is evil. We should be always rejoicing in tbe Lord, and seek consolation in his promises; but when joy is damped by our fears of the confederacies of enemies against us, those fears are excessive. Jehoshaphat feared tbe invading enemy, and yet went singing to the battle, 2 Chron. xx. 21. It should not be in the power of any creature to hinder our delight in God, Hab. iii. 17.
(3.) When fear conquers our faith, and prevails to its discouragement, it is unseasonable. Faith is our shield, and fears are sinful when they snatch our shield out of our hand. Faith is our cordial, and fears are sinful when they render the cordial useless, as the fear of Peter when he was sinking, Matt, xiv. 30, 31.
(4.) When it clogs our prayers and endearoors; when it diverts us from our duty, draws us from God, deadens and distracts us in our duty; so that we have no heart to stir a step to help ourselves, or to run any hazards, or with any courage to encounter any difficulty ;—as Israel in Egypt, Exod. vi. 9. —much more when it puts us upon the use of sinful and irregular means; it is highly exceptionable.
Show 11. Why the friends of the church should not be afraid of the confederacies of the enemies of the church.
This fear is contrary to the will of Christ, John xiv. 27. It is opposed to the character of the saints, Ps. cxii. 7. It is against the law of faith and love, 1 John iv. 18. It is displeasing to God, who takes no pleasure in his people's torment. It weakens ourselves, discourages others, dishonours religion, and
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1267 gives Satan great advantage. Sach are the evil effects of all prevailing fears. I would only suggest, that in this case it is very unreasonable, all things considered, that we should fear the confederacies of the enemies of the church.
1. We are sure of a good God, that can bailie their designs, and turn their counsels headlong; infatuate all their politics, and blast their devices. If wc speak of strength and wisdom, these belong to the Most High. God is with us, therefore fear not their fear. God sees not as man sees. Prevailing fear of man, evidences a prevailing forgetfulness of God, Isa. H. 12, 13.
2. We are sure of a good cause. If the cause of religion and of truth, the rights of kingdoms and the peace of nations, be a good cause, surely ours is so. Fear argues a distrust of our cause. The providence of God hath by amazing steps led us into the cause, and led us thus far in it; and he that has begun is concerned in honour to finish.
3. We are sure of a good issue at last. Though there may be some difficulty and struggle in the birth, yet there will be joy when the man-child is born. Though it may be long before the top-stone be brought forth, yet it will be produced at last. The gates of hell shall not prevail against the church.
For the 2nd. Wc are here directed to a gracious religious fear— Sanctify the Lord of hosts. Having showed us whom we should not fear, he here shows us whom we should fear. Fear is a stream that will have its course. The best way to keep it from overflowing and doing mischief, is to direct it into, and keep it in, the right channel. Such is our Saviour's advice, Luke xii. 6. This is to prevent their walking io the way of the ungodly, as Prov. xxiii. 17. The remedy against imitating sinners, is to be continually in the fear of the Lord.
Doctrine. That the gracious fear of God is a special preservative against the prevailing fear of man. The way to be delivered from the fear of the people of the world, is to be governed by the fear by which the people of God are influenced.
Show, I. What this religious fear of God is. It is often put in Scripture for all religion. The fear of the Lord is the beginning of wisdom, Prov. ix. 10. the first step towards wisdom. Job xxviii. 28. I shall understand it of that religious fear which has regard to God in reference to his church. When enemies are confederate, dangers great, and mighty things upon the wheel, then,
1. Sanctify the Lord of hosts himself. God is here styled the Lord of hosts, for the comfort of his people, who had many and mighty hosts against them, and few or none for them. It is an encouraging title, as Ps. xlvi. 7, 11. Luther's Psalm. Sanctify ;—as we are said to magnify him, not to make him holy or great, but to esteem him so. Behave towards him as a holy God. His holiness is his most glorious attribute, Isa. vi. 3. The Lord of hosts.
2. Let him be your fear, t. e, the object of your fear. Do not fear these two kings, but fear God. God is called the/ear of Isaac, Gen. xxxi. 53.
3. Let him be your dread. It is repeated for the more emphasis, the word answers to that other, v. 12. and signifies properly, one that terrifies. Fear God more, and then you would fear man less. Now at such a time, when multitudes are saying, A confederacy, a confederacy,—to sanctify God, and to make him our fear and our dread, has these things in it.
(1.) To own his sovereignty. Acknowledge him as the director of all second causes, giving life and law to all their motions. See the most powerful instruments, when they appear most formidable, under his check. Acknowledge the Lord of hosts himself, without dependence upon any creature, nay, upon whom all creatures do depend. See what it is to sanctify God at such a time, Ps. xlvi. 10. Know that lam God, the sovereign ruler of all the creatures. Enemies are but the rod in his hand, Isa. x. 6. Every creatnre is what he makes it.—^now that th Lord is greater than all gods, Exod. xviii. 11.
(2.) To observe his outgoings. Take notice of him ; his wisdom, power, and goodness in all his motions. To sanctify God, is not only to acknowledge his universal sovereignty, but his particular agency in all events. This also coroeth forth from the Lord of hosts, Isa. xxviii. 29. not only the events themselves, but all the circumstances of events. He expects we should consider the operation of his hands, see the outgoings of our God, our King, Ps. Ixviii, 24; cvii. 43. God is sanctified when he is taken notice of, Hos. xiv. 9. Stand still and see the salvation of God, Exod. xiv. 13.
(3.) To dread his wrath. To sanctify him, and make him our fear, is to stand continually in awe of him, filled with an apprehension of his terrible majesty displayed in his providences. If the power and anger of a mortal worm be so formidable, and his resentments threatening, what then is the power and anger of the great Jehovah, the God to whom vengeance belongs ? Ps. Ixviii. 35. When God answers in terrible things, it is in righteousness, Ps. Ixv. 5. see Ps. Ixxvi. 7, 8. The providences of God are compared to the giving of the law upon Mount Sinai, Hab. iii. 3, &c. When Sennacherib invaded Judah, this was the lesson to be learned, Isa. xxxiii. 14. Who among us shall dwell with the detoxtring fire ?
(4.) To depend upon his mercy. The fear required, is not to drive us from him, but to draw us to him. God is sanctified when he is tru.sted by our confidence in him. We declare that we believe he is a holy God, for his holiness is the foundation of his covenant, Ps. Ixxxix. 35. Those that fear God,
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and those that hope in his mercy, are joined, Ps. cxlvii. 11. At such a time rely upon God for preservation and deliyerance. Cast your cares and fears upon him; leave all in his hands; faith glorifies God, Rom. iv. 20.
(5.) To admire his counsels. Sanctify the Lord ]. e. praise and magnify him; speak of his glorious outgoings with wonder, especially in your praises fasten upon his holiness as Exod. xv. 11. give him the glory of that attribute, his purity and freedom from sin, giving no countenance to iniquity, pleading a righteous cause, performing his promise. This is sanctifying God ; and this must be done with a very awful reverence of that God with whom we have to do; convinced that onr praises are no additions to his glory.
(6.) To acquiesce in his disposals. To sanctify God at such a time, is to submit to him without objecting: Be silent, O allfietk, Zech. ii. 13. Not disputing against, but silently submitting to, the methods of God's government We then make him our fear, when we dare not except against any thing that he does : see Hab. ii. 20. It is not for us to prescribe to God, or to arraign the methods he takes, Zeph. i. 7.
Show, II. How this would preserve us from sinful fears of the confederacies of the enemies of the church. To sec and be affected with the greatness of God, would help to discover to us,
1. The enemies' pomp eclipsed. Man appears great, till he comes to be compared with God, and then all his glory vanishes as the twinkling of the glow-worm before the noon-day sun. They have then no glory by reason of the glory that excelleth. An awful sight of God in his greatness would dazzle the eyes to all sublunary glory, and then that great pomp which is apt to strike such a terror appears but vain show. Acts xxv. 23. ' 2. The enemies' power restrained. The more we stand in awe of God the less we shall fear men, because men are but the staff in his hand. God has them in a chain, he has a hook in their nose, Isa. xxxvii. 29. their power is a limited power: see Neh. iv. 14. When we are enlargingthe occasions of our fears, and representing them dreadful, then keep up great thoughts of God. Think not so much what enemies can do, as what they cannot do, Luke xii. 4, 5. Why shouldst thou be afraid of a man that shall die, Isa. Ii. 12, 13. Enemies are high, but there is one higher than they are. The more God is sanctified by us, the more we shall be satisfied in God.
For application* Let us apply this,
1. To our particular interests, especially the concerns of our souls. It is the sum of all practical religion, to sanctify the name of God, and to make him our fear. Learn this lesson, and put it in practice every day in every thing. Keep up a holy Olial fear of God continually; a godly fear. Let this mk you. Maintain an awe of God upon yoor spirits. Be frequent and serious in holy adorations of God. and let your affections and actions be answerable. Devote yourselves to the fear of God, Ps. cxix. 38, Walk in the fear of the Lord, Acts ix. 31. God is sanctified by the spiritual and holy worship aiui conversation of those that profess to be near to him. You pray that God's name may be sanctified, act accordingly. God must be sanctified in eveiy prayer. Lev. X. 3. Making God our fear would restrain as from sin, Ps. iv. 4. Neh. v. 15. it would constrain us to duty, 1 Sam. xii. 24. In reference to all yoor personal affairs, set the Lord still before yon. Make God your fear, and you would not be so apt to fear losses, crosses, and the wrath of man.
2. To the public concerns of the church, and to those the occasion of the day does especially call oar thoughts. I hope you do concern yourselves in these things. It is not all one to you whether Christ's kingdom and interest sink or prosper. Your hearts are trembling for the ark; are they not? Let not that trembling prevail too far. My errand to yon to*daj, is to say. Fear not. You hear great talk of the power of France, and their designs against us of this nation, to bring us again into slavery, to re-enthrone popery and tyranny, Isa. vii. 6, &c. Well, be not afraid of the Assyrian, Isa. x. 24. He strong and courageous, 2 Chron. xxxii. 7. Though you see others afraid, tell them you know better things, and do not walk in the way of this people.
Direction 1. Keep in with God. Fear came in with guilt. Gen. iii. 10. The sinners in Sion are afraid, Isa. xxxiii. 14. afraid where no fear is, Ps. liv. 5. Guilt puts an edge upon our fears. Make yoar peace with God every day. When foul weather and an evil conscience meet together it goes hard. It is the pardoned upright soul tliat can look danger in the face without change of countenance, Isa. xxxiii. 15, 16. He that walks uprightly walks with a holv humble con Gdence, Prov. x. 9.
2. Keep out false reports. If we hearken to every story that is brought us, we shall soon see the ruin of our hopes. The most credulous are the most fearful. It has been the cursed policy of France, by lyinj? stories to propagate fears, and by them to betray the succours that reason offers: compare Neb. vi. 6—13. Those that are naturally fearful, are apt to catch at any thing that will gratify their distemper.
3. Keep down the workings of an un.sanctified fancy. When we allow our hearts the liberty of meditating terror, we create bugbears to ourselves, and then frighten ourselves at the view of them; and therefore learn to correct the extravagances of yoar fancies. Keep thy heart with all diligence.
4. Keep hold of the promise. Do not build yoar hopes upon the smiles of second causes, but upon the word of promise. Live upon that, even then
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1269;n subseqaent events seem to cross it. Against e believe io hope, Rom. iv. 18. that is God's r of trying faith.
. Keep ap prayer. Prayer is the great remedy fear. Abide and abound in that dnty. Do not ik yoar praying work is done, when the public k of a fasting day is over. Continae praying the peace of Jerusalem. Let fear strengthen fer. Gen. xxzii. II. and prayer will weaken fear, e God no rest till he establish, and till he make isalem a praise in the earth, Isa. Ixii. 6,7.
SERMON II. Preached July 12/A, 1093, oh occasion of a Public
Isaiah xlii. 21, latter part. He wili magnify ike law, and make ii konourahle.
I whole word of God is of use to direct us in jrer; and we have great need of such direction; the truth is, we know not what to pray for as we ht, nor could we expect to succeed, did not the rit in the word, as well as the Spirit in the heart, I help our praying infirmities. But one special i of direction in the word is the promises, from ch we must derive matter for prayer, both in re-nce to public and personal concerns. Promises not designed to supersede, but to regulate, excite, encourage, prayer : see Ezek. xxxvi. 37. It is d for us to know what to expect. God has in his d told us, not only what he expects from us, but it we may expect from him, and to this, faith in ^er is to have a regard. As to public affairs, lid you know what God will do, and conse-ntly what we are to desire, it is this,— he will mify tke law, and make it konourahle. Some notice he various readings and senses of the words may be unprofitable.
. Some read and understand it as an account of it God had done; the favours he had bestowed n the people of Israel, whom the prophet had n reproving and threatening for their idolatry, idncss, and obstinacy; an aggravation of which, I the distinguishing kindness of God to them. 1 thus they read it as setting forth, t.) The root of that favour. The Lord was well tied for his riphteotisness* sake, i, e. God had a sect and favour for them, not for the sake of any lit of their own, but for the sake of his own right-sness, t. c. his faithfulness to his promise made heir fathers; see Deut. vii. 7,8. because he would »rove himself a covenant-keeping God. Into this must resolve all the divine favours; all the plea-e God takes in his people, their persons, and their performances, which is otherwise unaccountable. It is for his righteousness' sake, for the sake of his goodness and his promise. He is pleased with them because he has said he would be so; loves them, because he said he would love them. Or, for the sake of Christ's righteousness, which is called the righteousness of God. That is the foundation of all our acceptance with God, and therefore of that only we must make mention, Ps. Ixxi. 16. Eph. i. 6. 1 Pet. ii. 6. God is not well pleased with sinners, but for the sake of some righteousness, something to satisfy divine justice, and to answer the demands of a broken law.
(2.) The fruit of that favour, in what particular instance it appeared, even in giving him the law. Some understand it thus; Tke Lord was pleased for tke making of him, i. e. that people, rigkteous, to give kim a great law, to make kim illustrious: —and so we have
The great design of God in giving him the law; it was to make kim rigkteous. Though we cannot be justified by tlie law, yet we may and must be sanctified by it The design of the law is to destroy our sins, and to produce in us a conformity to the will and likeness of God.
We are also led to observe the excellency of the law. It is a great law. It is full of precepts and rules. It Is a law about great things, Hos. viii. 12.^ the love of God and our neighbour, the ordinances of worship, the preservation of peace, the reformation of the heart and life: these are great things, no trifling matters, it is a great law, for great things depend upon it,—our everlasting condition. Others take this view of the passage, God dcligkted in kim for kis righteousness' sake, ke magnified kim witk his law, and dignified kim. God did the people of Israel this great honour, to give them his law. Considering whose law, what kind of law, and hongiven, it was a distinguished honour to them to have it: see Deut iv. 7, 8. Note, It is a great honour and dignity to have the law. When God would magnify and dignify his people Israel, he gave them his law.
It is an honour to a people to have the law in their books, to have it among them. He has not dealt so with other nations, Ps. cxivii. 19,20. This was one of the peculiar privileges of Israel, Rom. iii. 2. Where ordinances are, there the glory dwells, Ps. Ixxxv. 9. When they are parted with, the glory is departed, 1 Sam. iv. 22. God promised Abraham to make his name great, and he did it by giving the law to his seed, so making them a peculiar treasure, and a kingdom of priests to himself, Exod. xix. 5, 6. This is the honour of England, that we have Bibles, and have them in a language we understand: see Deut. xxxiii. 2—6.
It is an honour to a person to have the law in his heart. God dignifies a soul when he puts his law into it. The yoke of Christ is an honourable yoke.
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The greatest of men need not be ashamed to wear it. The greatest preferment is to be Christ's humble servant. This honour have all his saints, they are magnified and dignified with his law. His secret is with them that fear him, and he will show them his covenant. Take up with nothing short of this honour; be ambitious of this preferment. It is the greatest shame to be without the law of God, as it is the greatest honour to be under the law to Christ Receive his law, with the whole heart.
2. We read it as an account of what God would do for the future. The people of Israel are described, V, 20. as a provoking people, and, v. 22. as a miserable, oppressed, ruined people. They might think, surely in all this God will be very much a loser; what will become of his honour ? Let them leave this to God ; he is well pleased for his righteousness* sahe. Their ruin is the manifestation of his justice and righteousness, therefore he is well pleased; he is comforted in it, Ezek. v. 13. Not for their ruin' sake; for it is no pleasure to the Almighty to afflict, much less to destroy; but for his righteousness' sake : that all the world may observe tlie impartiality of his justice, Amos iii. 2. And he will be no loser in his glory at last; he will magnify the law. If they will not magnify the law by their obedience to it, God will magnify it himself, by punishing them for their disobedience. One way or other, sooner or later, God will have honour, he will be sanctified, Lev. X. 3. This may be understood,
(I.) As the counsel and purpose of God. This is that which he has determined, in which all providences centre.
(2.) As the comfortable expectation of the saints. It may be taken as spoken by the prophet, pleasing himself with the thought, however things go, he will magnify the law: this is that in which the Lord is well pleased; and if he be pleased, wc have no reason to be displeased.
Doctrine. That that which is the purpose and design of God, with which the desires and hopes of all the saints do concur, is some way or other to magnify the law, and to make that honourable.
1. Explication 1. By the law here, I understand the whole revealed will of God concerning man's duty and happiness ; the prohibitions and precepts, with those promises and threatenings which are the sanctions of the law. The law is taken for all the Scripture. It is a law-book. It is given by inspiration of God, as the great Lawgiver. The gospel is called a law, Isa. ii. 3. the law of faith, Rom. iii. 27. the law of the spirit of life, Rom. viii. 2. the law of liberty, James ii. 12. and concerning that many understand the text. Look upon the gospel as intended, not only to save us, but in order to that, to rule us. We must obey the gospel.
2. By the magnifying of this law, I understand God's doing of that in his providence, which declares and proves the greatness of the law. The law is \ great law, but he magnifies it when he makes it y appear great; as God himself, who is infinitely grr<£t, is yet said to be magnified, Mai. i. 5. He is said to jnagnify his word above all his name, Ps. cxxxtiii. 2. above all other things by which he has made hin-self known. He magnifies the authority and traib of the law, its power and efficacy, and its righteoQ»-ness. The honour of the law is, to be obeyed, to command and direct: when it is so, then he makes in honourable. It is the honour of the law to be clear and plaiuj to be so reasonable, as to be above dispute or objection. When God's law appears tfaoi. and is accepted and submitted to, then it is made honourable.
3. I say, this is the purpose and design of God. We know not the purposes and designs of God further than as he is pleased to make them knows to us. They are secret in their particular movemenu, but clear from the word in their general tendency.
(I.) This he will do at last Shortly he will magnify the law, when he will make it the rule of judj;-ment at the great day. This book shall be opened. Rev. XX. 12. not only the books of men's consciences and God's omniscience, as records of fact, but tlie books of the Old and New Testaments, as records of law: see Rom. ii. 16. James ii. 12. However nov the law is despised by the atheists and profane ones of the world, as an antiquated statute, the day is coming, when it will be magnified in the eyes of all the world, and by it the doom will be passed concerning the eternal state of those that now despise it. The book of the law seems now to be lost with many, they live as if there were no such book, bot then it will be found. The great rule of judgment you have in the gospel law: see Mark xvi. 15. 16. These words shall judge us, see John xii. 48. Then this despised gospel will be honourable. When heaven and earth shall be dissolved, this word shall, abide, Luke xvi. 17. Matt. xxiv. 35. and then iti will appear great. It will then be the honour of thia evangelical law, that it will be strictly exccutcdL It cannot be evaded, escaped, contradicted, or charged with injustice, as men's laws often are,—weak, or defective, or unjust, which make them dishonourable. Every sinner's mouth will be stopped with the acknowledgment, and every saint's mouth opcnedi with the admiration, of the equity of the law, and ol all the proceedings upon it
(2.) This he is doing every day. This is the tendency of all events ; so I understand the text. He will in the course of his providence magnify the law. Would you resolve the difficulties of pro* vidence, and know what God is doing ? It is thi% he is honouring his law. The great things that did: has in store for his church in the latter days, are ai summed up in this,
4. With this the desires and hopes of all the saintil
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1261 cur. This is that which God will do, and this is : which the saints would have done ; for the ex-tations of the saints are grounded upon and ied by the word which God has spoken. I come, h Christ;—Come,saith the church, Rev. xxii. 20. that are sanctified and renewed after God's ge, will and refuse as God does. They are well sed with that which he is well pleased with. l*s glory is the great comfort of God's people. It pecial comfort to ministers that arc complaining, he prophet here, that people do not observe what ^' say, that God will magnify the law for all this, . Iv. 10, 11.
1. I would show more particularly, in what in-ices the great God docs, and will, magnify the ' and make it honourable; bring credit to the gos-, 2 Cor. iii. 10, 11. and to the Scriptures.
. In the convincing of gainsayers. When the orance of foolish men is put to silence by the iftr of the word, then the law is magnified: see 'or. xiv. 24, 25. Acts vi. 10; xviii. 28. It is si-ced by the plain and powerful efficacy and energy the word. When those that have espoused and up errors against truth, are convinced in their ^sciences that they are in the wrong, then the rd is made honourable. Many instances there ve been of this, and more will he, when thousands all be slain, t. e, a multitude of prevailing errors, ffled and borne down by the sword, out of the )uth of Christ, Rev. xix. 21. When truth gets >und, and error loses, by the plain preaching of 3 word without secular force, here is the law tgnified.
2. In the conversion of souls, and much more of lions, the law is made honourable. When it is ghty, through God, to the pulling down of strong Ids, 2 Cor. X. 4, 5.—when a great harvest of souls gathered in to Jesus Christ,—when many are turned )m darkness to light. Acts xxvi. 18.—when great incrs are changed, the strong man armed dispos-sscd,—^whcn the word of God grows and prevails ightily. Acts xix. 20.—when it appears quick and iwcrful, Hcb. iv. 12.—then is it magnified. This is 9rk that God is carrying on in the world, and will bile any of the elect remain uncalled, though some-nes it seems to pause. God has a remnant among :ws and Gentiles, he has other sheep that must be ought in, and in this he magnifies the law. We low not what tendency present events may have wards honouring the divine word. -
3. In the carrying on of the work of national re-fmalion. As far as truth gets ground against error; le purity of ordinances against idolatry, supcrsti-on, and corruption in ordinances; and a gospel way ^vorship is established; so far the law is magnified: >e word being the rule of faith, worship, and prac-ce. This is work that God will do, though there be ifficulty in the way of it, and great opposition given to it, and it may seem sometimes to stand still, or to go back. When it is carried on by the powers, and policies, and laws of nations, then the law is magnified. When kings are nursing fathers, the kings of the earth bring their glory and honour to the New Jerusalem, Rev. xxi. 24. When it is carried on by unlikely instruments, as by Luther, in Germany, and here in England, by Edward VI. and queen Elizabeth. Not by might nor by power, Zech. iv. 6, 7. Here is the law magnified. The more of God the less of man.
4. In the composing of the divisions anbrcaches of his churches. Nothing does more reflect upon the law of Christ, and make it dishonourable, than the divisions that are among Christians. God will find out some way or other for healing; he will pour oil into these wounds, Isa. xi. 6, 13. they all shall be one; and that will magnify the law, and retrieve the credit of Christianity. As far as formality, and bigotry, and imposition go out of request, so far there is a direct tendency towards this healing work. He has said it, and he will do it, that the Lord shall be one, and his name one, Zech. xiv. 9. There shall be one heart, Jer. xxxii. 39. Ezek. xi. 19. It must be done by the law of love, which will thus be magnified, not by compulsion.
5. In the correcting of his own people when they ofiend him. This God will do for the honour of his law, lest it should savour of partiality. Those that are near to him, must not go altogether unpunished. Judgment begins at the house of God, 1 Pet iv. 17. The tokens of God's displeasure against those that profess relation to him, make the word honourable. Never was the law so magpiified, as it was in the death of Christ: see Numb. xiv. 20, 21.
G. In the confounding of all his implacable enemies. The man of sin is to be consumed by the breath of Christ's month, t. e. the preaching of the gospel, 2 Thcss. ii. 8. When the everlasting gospel is preached, Rev. xiv. 6. presently Babylon is fallen, is fallen, v. 8. This is for the honour of the law; when the walls of Jericho are thrown down with the sound of rams' horns, and the Midianites defeated with lamps and earthen pitchers. This God will do: the law shall be honoured with the victory, over all those that fight against it and oppose it; it will be a burthensome stone, as the ark to the Philistines.
7. In the comforting of all the Lord's people under their greatest trials. The law of Christ has been, and will be, greatly honoured by these experiences of the saints, Ps. cxix. 64,92. This has borne them up under great sufferings, has been their stay, their cordial, their song, and it will be so more and more. God will magnify the law, by bringing his people to rest themselves upon that, to seek their comforts and hopes from the Scriptures.
8. In the concurrence of all events to the fulfilling of the Scriptore, especially the prophecies and pro-
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mises that relate to the state of the church in the latter days. This will be to the honour of the Scrip-tares, that no word there shall fall to the ground. Providence is the transcript of the word; as we have heard, so have we seen, Ps. xlviii. 8. God will make good every word that he has spoken, he will be known by his name Jehovah. David has it often, Ps. cxix. According to thy word. All that God does is that the Scriptures may be fulfilled.
Use 1. If this be so, that God will magnify the law and make it honourable, then what are we to think Willi become of those that vilify the law, and make it contemptible ?
(1.) In doctrine : as the papists, that set up another guide, another rule, in opposition to it They vilify the law by making its authority to depend upon the authority of the church, without which, they will tell you, they regard it no more that iEsop's fables. They set up human traditions to be received with equal veneration. The very soul of popery consists in a vilifying of the Scriptures.
(2.) In practice. Those careless and profane persons, by whom the great things of the law are counted as a strange thing, that slight their Bibles, despise the commandment of the Lord. The language of every wilful sin is against the law, 2 Sam. xii. 9. They who speak contemptuously of prayer. Job xxi. 14,16. and of the Uble of the Lord, Mai. i. 12—14. despise his word. The world is full of atheism. Religion is made a matter of ridicule, and the professors of it are trampled upon with the greatest scorn, Lam. iv. 2. Those that do thus you sec are walking contrary to God, Lev. xxvi. 21. fighting against God, Acts V. 39. You may read what they are doing, Ps. ii. I—3. and you may see there what will bo-come of them.
They will be defeated. It is a vain thing, v. 1. God shall laugh at them, v. 4. It is to no purpose to vilify that which God will magnify, for sooner or later God will bring all the world lobe of his mind. The truth is great, and it will prevail.
They will be destroyed if they continue in it. He will speak to them in wrath, v. 5. The attempt will be to their own ruin. They shall be lightly esteemed,
1 Sam. ii. 30. They shall have their faces filled with everlasting shame and contempt, Dan. xii. 2.
2 Thess. ii. 10—12.
2. If this be so, it speaks comfort and encouragement in referenee to public affairs. This is good news to all the Lord's people, that'God will magnify the law. Let us believe this word,
(1.) When we are grieved at the abounding of sin, and the great contempt of God's law. All that love the law cannot but be so, Ps. cxix. 53, 136, 158. It is comfortable to think, that for all this God will magnify it, whether you and I live to see it or no. I do not doubt but the Scriptures will be more in credit than they now are; and then the wickedness of the wicked will oome to an end. Those tbat sid with the law are certainly on that side that will pr vail at last, in spite of all opposition. Who sbafi live when God doth this ?
(2.) When we are perplexed with dark and intri-cate providences, wheels within wheels, sometima moving backward, we know not what to make of things, and are perfectly at a loss what God is about to do with us. Let this comfort us, that all these events are tending towards the magnifying of tbt law. The Scripture is in a course of falfilment, the kingdom of Christ is in its establishment, and bis conquests in their progress. Rev. vi. 2. Wliea the mystery of God shall be finished, we shall see an agreement between the providence and tbe prophecy: see Rev. x. 7. The remembrance of tbe security of the church of God, may comfort his people while reflecting upon the power and malice of tbeir foes, Isa. xiv. 32.
(3.) When our expectations are disappointed, as to temporal deliverances, we may be satisfied tbat God will magnify the law and make that bonoarable; and then it is no matter what becomes of as, though we be trampled upon, and be as nothing; see Isa. XXX. 20, 21. The glory of God, and tbe honour of his law, shoulc be preferred before any other concern whatsoever: see Zeph. iii, 12,13. God Is mas:-nifying the law by this ; teaching us to magnify that more, and other guides and confidences less. God will be sanctified in those that are about him.
3. Let us endeavour as far as we can to magnify the law, and to make it honourable; let us concur with God in this good design.
(1.) Put a high esteem upon the law of God. Place it among your chief privileges. Esteem it more than riches, Ps. cxix. 72. than pleasure, Ps. xix. 10. than necessary food, Job xxiii. 12. Boy the truth; part with any thing for it. King Edward VI. would not tread upon a Bible. Know whose law it is, and what kind of law, Rom. vii. 12, 14. Do not think meanly of the Scripture, or of any part of it.
(2.) Attend to the reading and hearing of it, with all reverence and readiness of mind. Look upon the Scripture as no ordinary book ; receive it as tlie word of God, 1 Thess. ii. 13. Acts x. 34. What saith my Lord unto his servant? Speak, for thy servant hears. Make it to appear that you do indeed magnify the law; not sleeping, gazing, or whispering while it is preached. See how reverently the law was to be received, Exod. xix. 10, 12.
(3.) Let the law of God have a place in you, the innermost and the uppermost place. The greatest honour you can do the law, is to let it dwell in you richly. Col. iii. 16. Get it written in your hearts. Set it as a seal there. Hide it there, Ps. cxix. 11. in your understandings, memories, and affectioDS. Love it dearly; meditate in it, Ps. i. 3.
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1263:.) Let all your words and actions be kept in a $tant co Dformitj to the law of God. Be ruled t in every thing. Let the law of God command r thoughts, year tongues, your time, and your te. Make it your coansellor, and your com-ider.
k) Do what you can to advance the credit of the with others. Aim at this in your respective tes in your families, and among your neigh-rs. Take all occasions to speak in honour of the iptures. Bear your testimony against sin, and serious godliness. Lead others to love the law ;od.
Since we can do but little towards the magni-g the law, let us be earnest with God in prayer, : he will do it himself. It is the scope of the first c petitions of the Lord's prayer. He can make law honourable, and he will do it. Father, glo-tby name, is an answered prayer, John xii. 28.
SERMON in.
Preached June 10,1702, on occasion of the Public t upon the declaration of war against France and rin.]
Jeremiah xiv. 7.
sord, though our iniquities testify against us, do thou it for thy name's sahe-
B prophet is here praying for those against whom prophesied, and yet not guilty of any inconsist-y with himself. As God's messenger he prophe-1 against them, but as their friend he interceded them. Thus God himself reveals his wrath inst all ungodliness and unrighteousness of men, I yet has no pleasure in the death of sinners. 1 had told him before, it was to no purpose to y for them, ch, vii. 16; xi. 14. The decree was le forth. And yet he does pray for them; not in dis-dience to God, for that, though expressed as a hibition, was only intended to show the deplora-Qess of their case; that they by their sins had h forfeited their interest in his prayers, and did ^wise defeat the success of them. But Moses in-iedcd for Israel, even after God had said Let me 1^ Exod. xxxii. 10, 11. The case of a people is y sad, when the prayers of God's prophets for m are restrained. But as he continued to pro-'Sy to them, who would not hear him speaking 01 God to them, so he continued to pray for them, 0 by their sins hindered the success of his speak-: to God for them. Thus he made good two of his >ca!s which he had occasion afterwards to make; 'S eh. xvii. 16. Neither have I desired the woful f; the other, ch, xviii. 20. / stood before thee to speah good for them. This prayer has reference to a double distress, which the people were now in; two ot God's sore judgments were with them.
1. They were engaged in a war with a potent enemy, so that abroad in the field Che sword devoured, v 18.
2. They were threatened with famine, v. 1. God had withheld the rain from them. With this also God "has threatened us; but his remembering mercy in the midst of wrath in this matter, is an encouragement to us to hope that, in the other, he will not deal with us as our sins have deserved. In the midst of the melancholy description of the judgment, he thus turns to God: and well it is for us that we have a God to go to in every exigence. In the text here is,
1. A penitent confession of sin, Our iniquities testify against us; t. e. they come in as undeniable evidence against us, which we cannot gainsay. The matter is plain, for our hachslidings are many and plain. He includes the iniquities of their ancestors, V, 20. though it be so; intimating that this was a thing that made against them, and that discouraged their prayers and hopes.
2. A pleading prayer for mercy, Do thou it, even that of which we have need ; that for which we are waiting upon thee. Lord, do thou it for thy name*s sake. This reaches both the designs of the appointment of this fast, which is, to humble ourselves for our sins, and to implore God*s blessing on our arms, Src And I would willingly speak what is apposite, not only to the work, but to the whole work, of the day, in its day.
I. I shall observe some things from the text, 1. For our assistance in repentance and humiliation. This is the first work in our conversion to God. and ought to be our daily work in our walking with God. The life of a Christian ought to be a life of repentance, as well as a life of faith; for the best saints, while in this world, must own themselves sin* ners. Here isa concise confession. Our iniquities testify against us. The prophet puts himself into the number, being one of them: and who can say, I have contributed nothing to national guilt? when we know we have all sinned.
Doctrine. True penitents see their iniquities testifying against them. Our sins are witnesses against us.
1. They testify, for they are plain and evident; what they say against us is not whispered in a corner, but is testified; not found by secret search, Jer. ii. 34. but graven upon the horns of our altars, Jer. xvii. 1. Sin has a voice crying in God's oars, and testifies what it has to say. Conscience, by which it gives in its evidence, is instead of a thousand witnesses ; hence we read of the testimony of conscience.
2. They testify against us, bsb, witness against a man in a cause. Our sins are witnesses against us
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in many cases. Sin is against us, as well as God. Every sin in the guilt of it is Satan, an adversary to ns. It is called in as a witness, to answer against us, to disprove and overthrow our pleas.
(1.) If wc boast of ourselves and our own excellences, our iniquities testify against vs. They are witnesses against our pride and self-conceitedness, and disprove the high opinion we are apt to have of ourselves, and lay us low. Conviction of sin does for ever exclude boasting. Do we value ourselves upon our wisdom ? Our iniquities arc evidence against us, and prove us fools. Never let the wise man glory in his wisdom for the world, since the wisest know how foolishly they have done for their own souls. Are we proud of parentage or clothes? Our sins prove us vile in our birth, and naked to our shame. Rev. iii. 17. This is a humbling testimony against us— what have we to be proud of, that are convicted lepers, and convicted rebels?
(2.) If we trust to our own righteousness, and insist upon innocency as our plea, our iniquities testify against us. If we plead Not guilty, and say we have not sinned, behold clouds of witnesses appear against us, and confront us. Does not thy own heart know that thou art the man ? Is not the matter of fact plain against thee? see Jer. ii. 23, 25. Hence sin is said to be set in order, Ps. 1. 21. as witnesses set in order before the prisoner.
(3.) If we build our hopes for heaven upon our privileges and performances, our iniquities testify against us. Do we claim heaven as a debt ? Our sins show the vanity of our claim, for they are a forfeiture for which none of our good works can atone, or take away. Our iniquities are as the cherubim with the flaming sword, Hos. vii. 1. Our sins are as a partition-wall, and keep good things from us. Do you cry. The temple of the Lord ? What means then our disobedience t
(4.) If we quarrel with God, as dealing unjustly or unkindly with us in our afflictions, our iniquities will testify against us, and vrill witness to our face, that we deserve what is laid upon ns, and a thousand times more. These are witnesses thtit justify God in all that is brought upon us, and prove that he has done right, Neh. ix. 33. If we accuse God, these are witnesses that will answer us, and will tell ns wc are punished less than our iniquities deserve.
1. If our iniquities testify against us, •let us then by true repentance testify against them, and against ourselves because of them. This becomes us upon a fast day, to judge and condemn ourselves ; to take shame to ourselves; and own that we are no more worthy to be called God's children.
2. Let us fly to Christ and the Spirit to testify for us. Thou shalt answer. Lord, for me. The blood of Christ speaks for us as our sins speak against us, and it speaks better things than that of Abel: this purges and pacifies the conscience. Christ is an advocate against the accusations of sin, to take oflT tbe forct of the evidence; the Spirit is a witness for us, a witness in us.—-1 shall observe some things*
2. For our assistance in prayer and sopolicatiofi. Though our sins testify against us, yet we are encocH raged and imboldened to pray, Ps. lxv.3. Tbou we have provoked thee to do nothing for us, but all against us, yet do thou it; give the mercies for which we are waiting upon thee. We are here taught,
(1.) To refer ourselves to God in prayer; Do thcu it, I. e. do with us as thou thinkest fit. It is not £t for us to prescribe to infinite wisdom and sovereignty, but as David, Here I am, 2 Sam. xv. 25. l>o thou it, metbinks,is like that, Isa. xlvi.4. I am he. Not, Do thou it in this way, at this time, by this inslramcnt; but, Do thou it: see Judg. x. 15.
(2.) To take our encouragement in prayer from God only—For thy name'^s sake. Gods name is all that by which he has made himself known. And wf know him by his name, not by his nature. Wc havr leave to plead, and this is the best plea—Not/or cur sake.
Doctrine. In pleading with God for mercy, the best plea is, for his name's sake. This is uied not to move God, but to encourage ourselves and one another. This plea is insisted on, v« 21.
Do thou that which will be most for thy glory; do as thou seest will tend most to thy own honour; or
Do this For thine own glory's sake. But what is this name of God which we may insist op on ?
1. For thy mercy's sake; for when God woold proclaim his name, by that attribute he proclaimed it, Exod. xxxiv. 6, 7. We have no merit of our own. or our land's, to plead, but it will be for the glory of thy mercy to save by prerogative. God's reasons of favour are fetched from within himself, Hos. ii. 14.
2. For thy promise' sake: see v. 21. Do not hretJt thy covenant. God has given ns his word, on which he has caused us to hope, and as far as the promise goes, our faith and prayer may go. This may be pleaded as to personal and public mercies, tbe word on which he has caused us to hope, Ps. cxix. 49. See 2 Chron. xx. 9.
3. For thy interest's sake in the world. Tbe honour of his name is the great concern be has upon earth. Do it to prevent the reproaches of the enemy, that will reflect on thy name: see Exod. xxxii. 12. Num. xiv. 13. Dent xxxii. 27. Joshna vii. 9.—to promote thy kingdom, and that thou mayst be attended with the praises of Israel.
4. For thy Son's sake. In him especially he has made himself known, and we are to pray for his name's sake, the sake of the Anointed, Ps. Ixxxiv. 9. Dan. ix. 17.
II. I shall endeavour to apply the text to our work this day, and the occasion of this solemnity,— Though our iniquities testify against us, do thou it for thy name's sake.
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1^65
Show, I. What it is we would have done. What is it for which we come together this day ? I hope we do not cry, as froward children, for we know not what: ^weshoald have a clear and distinct knowledge of the mercies we ask.— Do than t<. What would we have God to do ? We must not come to him with covetous and ambitions prayers, nor have we any warrant to pray that our land may be the head of a universal monarchy, and all kings and nations be tributaries. When the Most High separated the sons of Adam, lie designed no other universal monarchy but his own. Nor do we come with cruel and revengeful prayers: we do not say. Do thou make the nations that are agasnst us fields of blood and ruinous heaps. We wish not the misery of any part of mankind, nor hurt to any man. But what then ?
(I.) We pray that the just rights of nations may be vindicated and maintained. In these things our eyes are to God as the King of nations, the God that doth righteously. Do thou this, appear against the bold and threatening power which transcribes the measures of the king of Babylon, Isa. xiv. 16, 17. The sword is drawn in Europe for the securing of tlie ancient landmarks, and the preventing of further encroachments; for the enslaving of nations has a manifest tendency to the ruin of religion and virtae. li Ord, do this.
(2.) We pray that the suffering churches abroad may be delivered; for they are our brethren, that join with us in protestations against popery, and suffer for doing so. Lord, let not the rod lie always upon them, nor the enemy insult for ever. Though this be not the ground of the war, yet if God give success, we would hope this might be one good effect of it, and that it would strengthen the pro-testant interest.
(3.) We pray for the peace, safety, and prosperity of our own land. We engage in a war abroad to prevent the bringing of it into our own borders. Do thou it, give success to our forces abroad, and be a guard upon our own land. This must be God's doing, or it will not be done. Fleets and armies, statesmen and counsellors, generals and admirals, are what he makes them, Ps. cxxvii. 1. Unless God take our part, and come into the alliance, we can expect no success.
(4.) We pray for the flourishing of true religion and godliness among us, by the suppression of vice and profaneness, the preservation of liberty, the abounding of ministers, for our unity and strength, victory over atheism, error, and all other evils.
(5.) We pray for the entail of the gospel, and the peaceable enjoyment thereof, upon our posterity after us. What benefit we enjoy by our predecessors contracts a debt to our successors. What is committed to us we should transmit to them, as a treasure. Lord, do thou this; thy mercy is from generation to generation, let this fruit of thy mercy be so too.
This is one of the cares of the present day,—to preserve the succession in the protestant line; for we have found the danger of a popish prince. Lord, do thou these things, in thine own way.
Show, 2. What is our great discouragement as to these things,—that our iniquities testify against us. This is the great discouragement—we are a sinful people. This is a day proper for the searching out of the accursed thing in our camp; the matter is plain.
(1.) We feel the effects of our iniquities; the Lord's voice would not cry to us as it doth, if the voice of our sins did not cry to him. God has begun a controversy with us In the death of the king, now, when the nation stood in need of the most accomplished martial conduct We are not healed, not eased, not settled without fear« Our anger one towards another is the fruit of God's anger against us all. Sin makes the breach.
(2.) We see the evidences of our iniquities* They are too plain to be hid, too many and gross to be hid under the mantle of charity itself, Isa. i. 4. Jer. v. 31. Three sorts of iniquities testify against us.
[1.] The boldness of the atheists and unbelievers. This is an iniquity that testifies against us, and goes barefaced. Open defiance of God and religion ; the Scriptures and sacred things ridiculed; the troths of God contradicted and exposed to contempt. How many are there in our age, in our land, of the scoffers of the latter days, 2 Pet. iii. 3. Though, thanks be to God, wholesome provision is made for the preserving of the honour of religion by some laws in the last glorious reig, yet who concern themselves to punish the dishonours done to God's name, as they do to be revenged for the indignities done to their own names.
[2.] The debaucheries of the profane. These are iniquities that testify against us, though the national testimonies borne against vice, both in this and the last reign, I would hope, lessen the guilt as national, yet they aggravate it as popular. It is an evidence men hate to be reformed. Drunkenness still abounds, Isa. xxviii. 8. and still it passes for an honour, which is the shame of men and Christians, to be mighty to drink wine. The arts of propagating vice are improved, uncleanness, swearing, sabbath-breaking: because of these the land mourns. They shame and threaten us.
[3.] The declinings, and divisions, and disagreeable walkings of tose that profess religion. I mean not those of any particular party; but such as run not with the profane to an excess of riot, even they, are wretchedly degenerated from the pious zeal and strictness of their predecessors. Their love wax-eth cold, and their differences are mismanaged. Diversity of apprehensions causeth alienation of affections, and we do not see that disposition to union and accommodation that we could wish; the breach is yet wide as the sea. The worldliness and
FAST SERMONS.
pride of professors, their private feuds and quarrels, are too apparent; and that which aggravates these sins is, that the light of the gospel still shines so clearly, and we have great peace and liberty. God has done much for us, but we have been unthankful and ungrateful, murmuring and distrustful. And now what may we expect ? Shall not God visit for these things, saith the Lord? Jer. v. 29. Shall not a camp be troubled in which there are so many Achans? May we not expect the execution of that fearful doom, Isa. V. 5, 6. I will tell you what I will do to my vineyard : I will take away the hedge thereof, and it shall be eaten up : and break down the wall thereof, and it shall be trodden down. And I will lay it waste: it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. And may we not fear that God should swear in his wrath that we should never enter into Canaan. I am not for propagating fears and jealousies, but repentance. Our iniquities are the most threatening symptoms, and give us the greatest cause to fear.
Show, 3. What encouragement we have as to these things,—/or thy name's sake. If any thing be done to purpose, for our land, it must be the Lord's doing. The queen has declared that she puts her trust in Almighty God for success; and that way we must look. It is not the strength of our navy, the extent of our alliances, the prudence of our statesmen, or the valour of our generals, upon which we can depend. An arm of flesh is but a broken reed. We relied much upon the king, while we had him to fight our battles, and God would show us our folly in thinking all bound up in the life of a man. We hope God will do it, at least do tomething for us, grant us some deliverance, 2 Chron. xii. 7. that he will not abandon qs quite to ruin,/or his name's sake.
(I.) Because it will be an opportunity of magnifying himself, and his own wisdom, power, and goodness. When proud tyrants, that have been the terror of the mighty, are humbled and brought down, and the poor raised out of the dust; when great things are brought to pass by unlikely instruments, God is the more glorified. When the earth helps the woman, and the sons of the alien become ploughmen and vinedressers to the church, as is promised, Isa. Ixi. 5. this is much for the glory of God's name.
(2.) Because the concerns of his gospel and kingdom among men, are so nearly interested in our affairs. We may plead for his name's sake, for we have the true religion o» our side, and our share of the war is very much upon the score of religion. It is to support popery that the Prince of Wales is set up; it is to support the protestant religion that the succession is settled as it is: and this is a thing in which God's glory is concerned, as well as our comfort. We may plead as Isa. Ixtii. 19. and 2 Chron. xiii. 6, 9, &c. It will be for the honour of
God's name, if religion flourish at home and cxtos abroad; if the bulwarks of it be fortified, and tk entail of it corroborated. But will it be for God« glory, that Satan's seat should again be ereetd there where Christ has had his tbrooe ? We but be sure that God will glorify his own nanc. Job xii. 28. will be true to his own honoary and not giic his glory to another.