Sermon Xvi: The Interesting Inquiry - Matth. 20:6

Sermon Xvi: The Interesting Inquiry - Matth. 20:6

SERMON VIII

THE SAME SUBJECT CONTINUED

The Lord taketh pleasure in those that fear him, in those that hope in his mercy. PSALM 147:11

HAVING, in the preceding discourse, briefly gone through the doctrinal part, it only remains, that, in the

VI. And last place, I make a practical improvement of the whole; in doing which, I propose to enlarge at considerable length, by adverting to the different parts of this subject.—I begin,

I. With an use of information. It informs us,

1. That God in Christ is full of good-will to poor sinners. Since he will have them thus to depend upon him as children on a father, fearing and hoping in him; he it is who will have all men to be saved, and come to the knowledge of the truth, 1 Tim. 2:4. Is not this a plain proof that he hath no pleasure in the death of him that dieth? Eccl. 18:13, and that their ruin is of themselves, if they should perish; that he does not cast them off that hang by him, nor cast them out that come unto him, John 6:37.

2. That however prosperous and favourable our case be, we have ground to keep up a holy fear upon our spirits: "Happy is the man that feareth alway," Prov. 28:14. Whether it be that our outward state in the world, or our spiritual state, be peaceful, easy, and prosperous, still there is ground to fear, for we are in hazard of offending God in it. There is no way so plain and even, but we may stumble in it. Outward prosperity rains many: "The prosperity of fools shall destroy them," Prov. 1:31. And even in a prosperous state of the soul, there is no safety in being secure and careless, for in the managing of that we are apt to offend: 2 Cor. 12:7, "Lest I should be exalted above measure, through the abundance of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure." No paradise on the earth but the serpent may be found there; and if one were wrapt up to the third heavens, like Paul, they will bring back with them a corrupt heart, ready to give them a slip, or lead them astray. We are in danger of a heavy turn and sad change in our condition, we are "to serve God with fear, and rejoice with trembling," Psalm 2:11. See how quickly David's prosperity was changed: Psalm 30:7, "Thou didst hide thy face and I was troubled." Job's condition, both temporal and spiritual, how suddenly was it changed? Sovereignty lifts up and casts down, and the anger of a jealous God may soon be stirred, so as to make a mighty overturn in one's condition; therefore we should not be "high-minded, but fear," Rom. 11:20.

3. It informs us, that however low one's case be, there is still room for hope while here; therefore we should always entertain a kindly hope: Psalm 43:5, "Why art thou cast down, O my soul? why art thou disquieted in me? Hope in God, for I shall yet praise him who is the health of my countenance, and my God." One may yet be at his wits end with his difficulties, knowing of no outgate, but yet he may have ground of faith and hope, because—so great things have been done by our merciful God, as to raise us up. He made a world out of nothing, he has raised the dead, and particularly Christ, while the whole elect's sins lay as a grave-stone on him. What, then, hinders him to do a great work for us, when he has done a greater? In him we may trust that he will yet deliver us, 2 Cor. 1:10—Whatever our case be, we are not the first that have been in it, and delivered too in God's own way. Psalm 22:4, "Our fathers trusted in thee, and thou didst deliver them." People are apt to say, Never one was in such case as theirs. But, "is there any thing whereof it may be said, See, this is new? it hath been already of old time which was before us," Eccl. 1:10; and suppose it were new, yet faith and hope in God are not in vain; for he has a new cure for a new case, Isa. 43:18, 19. Whatever our case be, can it be worse than a lost case? Luke 19:10, "The Son of man came to seek and save that which is lost." Can it be worse than a self-destroying case? Hob. 13:9, "O Israel, thou hast destroyed thyself, but in me is thine help." Can it be worse than a case in itself quite hopeless, even as dry bones? Ezek. 37:11, 12, but even by the Spirit of the Lord these bones can be made alive.—It is not beyond the reach of the power of God. Gen. 18:14, "Is any thing too hard for the Lord?" who can be so low, as that the everlasting arms cannot raise up? with God nothing is impossible. A word from heaven can make all things take a happy turn, for saying and doing are but one thing with God. God says to the sinner, Believest thou that I can do these things? If thou dost, there is a ground of kindly hope.—In a word, the covenant of promise reaches to, and includes mercy of all kinds, necessary to make us happy; so that we have not only God's power, but his will, to give us mercy in all cases held out to as in the word, if so be we will take his way of faith and hope.—From this subject there is,

II. An use of exhortation, in several branches.

1. Fear the Lord; get and entertain a holy fear of God in your spirits. The profane and licentious lives of some, the carnal and loose hearts of others, proclaim a general want of this, Psalm 36:1, "The transgression of the wicked saith within my heart, that there is no fear of God before his eyes." but all fear of God is not a holy fear pleasing to God. There is a servile fear, and a filial fear. Not to the former, but to the latter, I exhort you.

Herewith some various difficulties and inquiries may arise, which we shall endeavour to answer, such as,

1. When is the fear of God only slavish? In answer to this-take the following observations: The fear of God is only slavish,

(1.) When it ariseth only from the consideration of God's wrath as a just judge. This fear of God is to be found in the unconverted; they have the spirit of bondage again to fear, Rom. 8:15; yea, in the devils, they believe and tremble, Jam. 2:19; and if the conscience once be awakened, though the heart be not sanctified, this fear cannot miss to take place. It is a natural passion flowing from self-love and a sight of danger, which is so much the more vehement, in proportion as the danger apprehended is greater or smaller! nearer or more distant. One under this fear, fears God as the slave fears his master, because of the whip, which he is afraid of being lashed; he abstains from sin, not out of hatred of it, but because of the wrath of God annexed to it. An apprehension of God's heavy hand on him here, or of hell and damnation hereafter, is the predominant motive of his fear of God, whom he fears only as an incensed Judge, and his powerful enemy.

(2.) When it checks or kills the love of God. There is a fear opposite to the love of God, which by this very character is discovered to be base and servile: 1 John 4:18, "There is no fear in love, but perfect lore casteth out fear, because fear hath torment." There is a necessary connection betwixt true fear and love, the one cannot be without the other; they are both links of the same chain of grace, which the Holy Spirit gives those whom he sanctifies; but slavish fear fills the heart with hard thoughts of God, and the more it prevails, the farther is the soul from the love of God.

(3.) When it drives the sinner away from God. Under its influence, Adam and Eve hid themselves from the presence of the Lord God, and Cain went out from his presence. All the graces of the Spirit, as they come from the Lord, so they carry the sinner back to him; so no doubt it is an ungracious fear of God that frights the sinner away from him; for they that seek and return to him, will fear him and his righteousness. This fear hath this effect in different degrees, and the higher the worse:—It takes heart and hand from persons in their approaches to God, 1 John 4:18, quoted already; it kills them before the Lord, knocks all confidence and hope in God on the head, so that their hearts at duty are like Nabal's—dying within them, and become as a stone; so when they should run for their life, it cuts the sinews of their endeavours; when they would wrestle for the blessing, it makes their knees feeble, and their hands hang down.—It makes them first averse to duty, and then give up with it; they deal with God as one with his avowed enemy, into whose presence he will not come, Gen. 3:8. The people of God have sometimes had a touch of this, 2 Sam. 6:9, "And David was afraid of the Lord that day, and said, How shall the ark of the Lord come unto me? Though it never prevails with them to extinguish love, yet sometimes a believer is like a faulty child, who, instead of humbling himself before his parents, hides himself in some corner, and is so frighted, that he dare not come in, and look the parent in the face; but this is a most dangerous case, especially if it lasts long.—In a word, it makes them run to physicians of no value. For what is more natural than that men who are frightened from God under apprehended danger, run to some other quarter, and that to their own ruin, Rev. 6:16, "And said to the mountains and to the rocks, Fall on us and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb."

2. What is to be thought of this slavish fear of God? To this I answer, there is something good in it, and something evil.

(1.) There is something good in it, namely, the fear of God's wrath for sin, which lies unpardoned on the guilty sinner or which the sinner may be inclined to commit: Jam. 2:19, "Thou belie vest that there is one God, thou dost well." To cast off fear of the wrath of God, and the terrible punishments which he has annexed to sin; is a pitch of wickedness which but the very worst of men arrive at. The fear of God's wrath against sin, and that duly influential too, is recommended to us by Christ himself, Luke 12:5, "Fear him," says he, "which, after he hath killed, hath power to cast into hell, yea, I say unto you, Fear him." It is also recommended by the example of the very best of saints, Job 31:23, "For destruction from God was a terror unto me;" and says David, "My flesh trembleth for fear of thee, and I am afraid of thy judgments," Psalm 119:120. And the law of God is not fenced with terrors to be disregarded, but to awe men's spirits. But,

(2.) There is something evil in it, yea, much evil in it, if we consider,—The scrimpness and narrowness of its spring. Why should the fear of God be confined to spring up from his wrath against sin only or chiefly, since there are so many other perfections of God, which may give rise-to the fear of him, which are disregarded by this means? It casts a vail of disrespect on his holiness, goodness, and hatred of sin, on his relations of Creator, Preserver, Father, Supreme Lord, and Governor of the world.—The horrible effects and tendency thereof, as it rises only from this spring, and overflows all the banks of godly fear. Fear of God, even of his wrath, is good, but the excess of it is very bad. Fire and water are both good and necessary, but very bad when the one burns man, and the other drowns him. Hence, since what is acceptable in the sight of God is perfect in parts, though not in degrees, is good in the manner as well as matter, this fear is not what he takes pleasure in, nay, it is displeasing to him, and is the sin of those who hear the gospel, whose fear ought to be extended according to the revelation made to them. And thus one may be displeasing to himself, to those about him, and to God also; and if they attain to no other fear of God, what they fear will probably come upon them. Nevertheless, this fear, kept within bounds, may, by the Spirit, be made the means to bring the sinner to the Lord in his covenant. For the fear of God's wrath is a good thing in itself, Rom. 8:15; it serves to rouse the sinner out of his security, to make him sensible of his danger, and to seek for relief: Psalm 9:20," Put them in fear, O Lord, that the nations may know themselves to be but men." And therefore the law and its threatening, as a red flag, are displayed in the sight of secure sinners, that they may be roused to flee from the wrath to come.

To this there may be offered this objection, The fear of the Lord's wrath can make but an unsound closing with the Lord in his covenant. ANSW. That is very true, if there be nothing more. But fear of God's wrath not only may, but ordinarily, if not always does, begin the work which love crowns. Fear brings men to the gates of the city of refuge, and when they are there, love is kindled, and makes them press forward. Fear brings the poor captive woman to confer with the conqueror about the match; but thereby love is kindled, and faith makes the match. It works, however, very differently at other times; for Satan and oar corrupt hearts are ready to drive forward this fear of God's wrath to exceed all bounds; and no wonder, for when it has got over the boundaries, it makes fearful havoc in the soul's case, like a consuming fire, deadening all good motions towards God, and quickening evil ones, to the dishonour of God, and one's own torment; and no case out of hell is liker hell than this, both in respect of sin and misery. But when the Spirit of God has a saving work in view, he can easily make the spirit of bondage subservient to the spirit of adoption.

3. How should one manage in the case of a slavish fear of God's wrath? Here I answer, We had need to be Well guided, for the losing or winning of the soul depends upon it. For your assistance I offer the following directions:—

(1.) Labour to clear the grounds of your fear of God's wrath, by a rational inquiry and discovery. There are, even of these fears, some that do really proceed from a bodily distemper vitiating the Imagination, namely, from melancholy, and the like; and in this case, your trouble rises and falls according to the disposition of your bodies, but not according to the comfort or terror you receive from God's word, as it is in truly spiritual troubles. Thus it often comes on, and goes off, they know not how; shewing the first wound to be in their head, not in their conscience. Of this sort was the evil spirit Saul was troubled with, under which he got ease by music, not by his Bible. In this case, as well as others, it would be of use to consider the real grounds of fear from the Lord's word, and the consideration of one's own state or case, and so to turn it as much as may be into solid fears upon plain and evident reasons for it. This would be a step to the salvation of the soul. But, alas! it is sad to think of tormenting fear kept up on we know not what grounds, and which can produce no good; while in the meantime people will not be at pains to enquire into the real evidences of their soul's hazard, the sinfulness of their state, heart, and life. Ask, then, yourselves, what real ground there is from the Lord's word for this fear of yours.

(2.) Beware of casting off the fear, dread, and awe of the wrath of God against sin: Job 15:4, "Yea, thou castest off fear, and restrainest prayer before God." This is the issue of some people's fears, who, one way or other, get their necks from under the yoke, and grow more stupid, fearless, and profane, than even by the just judgment of God. It is true, that fear is not enough; but there is something to be added, and yet not this fear cast away. If thou be brought into a state of sonship to God, the dread of God's wrath against sin will come along with you, though it will be no more slavish; as if a slave were made his master's son by adoption, he would still fear his anger, though not slavishly as before. But be one's state what it will, better be God's slave, fearing his wrath only, than the devil's freeman, casting off the fear of God altogether. There is less ill in the former than in the latter. Yea,

(3.) Cast not off the fear of that wrath, even its overtaking you, till such time as thy soul be brought away freely to Jesus Christ: Hos. 5:8, "I will go and return to my place, till they acknowledge their offence; in their affliction they will seek me early." Thou hast no warrant to cast it off sooner, for certainly wrath is pursuing thee, till thou be within the gates of the city of refuge; and to be without fear of that wrath that is still advancing on a person, is ruining. Indeed, as soon as thou hast sincerely come to Christ in his covenant, though the fear of wrath against sin is never to be laid by, yet then thou mayest and oughtest to cast off the fear of vindictive wrath overtaking thee: "There is no condemnation to them that are in Christ Jesus," Rom. 8:1.

(4.) Look not always on an absolute God, for surely that can produce no fear of God but a slavish one; but look on God in Christ as the trysting-place himself has set, for receiving the addresses of the guilty on a throne of grace: 2 Cor. 5:19, "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." This is the way to repress and curb the horrible effects of slavish fear, to make love to God, faith, and hope, spring up in the soul, and so mould that fear of thine into filial fear and reverence. In a God out of Christ thou canst discern nothing but inflexible justice, and the utmost terror; and from his throne of unvailed majesty, hear nothing but terrible voices, thunders, and earthquakes. But in a God in Christ thou mayest behold bowels of mercy, and flowing compassions; and from the throne of grace hear the still small voice of mercy and peace, Isa. 35:3, 4.

(5.) At what time soever you find the fear of God's wrath begin to choke the love of God in your hearts, or to drive you away from him in any way, check and curb that fear resolutely, let it not proceed, though you were in the time under the most atrocious sin: Psalm 65:3, "Iniquities prevail against me: as for our transgressions, thou wilt purge them away." For then you are in the march between God's ground and the devil's; and there is a wind from hell, blowing up the fire of fear, that will consume you, if it be not quenched; for the separation of the soul from God, and its going away from him, can in no case fail to be of a raining nature: and the more that it increases with a person, his heart will be the more hardened, and he will be set the farther off from repentance.

(6.) Greedily embrace any gleam of hope from the Lord's own word, and hang by it. Ye should do like Benhadad's servants, and say, We have heard that the king of Israel is a merciful king, and we hope he will save us, 1 Kings 20:31. The apostle calls hope the Christian's head-piece, 1 Thess. 5:8, not to be thrown away in a time of danger.

Lastly, Come away resolutely to the Lord Jesus, lay hold on him in the gospel-offer, and consent to the covenant: Heb. 7:25, "He is able to save to the uttermost all that come unto God by him." Lay hold on the horns of this our altar, and you shall not die; he will swallow up death in victory, Isa. 25:8. Flee into this city of refuge; the avenger shall not overtake thee. Do as the lepers of Samaria did, reasoned with themselves, and went to the camp, where meat was to be found. Thou art like to sink in a sea of wrath, Jesus holds out his hand to draw thee ashore. Thou art afraid, perhaps, it is not to thee, it is vain to try; but know that it is the hand that must take thee out, or thou art a gone man; neglecting to take hold, thou art ruined; otherwise, thou canst be but ruined.

4. When is the fear of the Lord holy, filial, and reverential, such as the Lord takes pleasure in?—For your satisfaction in this inquiry, I would answer,

(1.) When the chief spring of it is not our own harm, but God's infinite excellence and perfection striking an awe upon the soul: Gen. 28:17, "And Jacob was afraid, and said, How dreadful is this place! this is none other but the house of God, and the gate of heaven." On this account, God was called the fear of the holy patriarchs, while in the world, Gen. 31:42. Thus ingenuous children fear their parents, not because of the ill they may do them, but because of that authority and superiority they have over them.—When the soul is awed into a profound reverence for God, by the consideration of his transcendent excellence in all things, this is a becoming or true filial fear.

(2.) When the offending of God is feared as the greatest evil. A graceless man may fear the punishment of swearing, but a righteous man feareth an oath, Eccl. 9:2; the former may fear the threatening as the greatest evil, but the righteous feareth the commandment, and shall be rewarded, Prov. 13:13. What would the most of the world fear about sin, if they were secured against wrath? Nothing. But the fearer of God, his great fear would remain notwithstanding, viz. the displeasing of his gracious Father.

(3.) When fear of his wrath is joined with a kindly affection and love to him, Psalm 90:11–13. No man fears God who has not a dread of his anger, and the more grace, the more of this dread; so that a godly man will fear a frown of his face more than another a stroke of his hand. But withal this does not straiten the heart, but enlarge it in love to him; for these perfections of God that are the most proper objects of fear, are beautiful and lovely in the eyes of a saint; and therefore under the effects of his anger, they condemn themselves and justify God.

Lastly, When the fear of God draws the sinner to God, and makes him cling to him, Hos. 3:5, "They shall seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days." As if he had said, They shall fear away to the Lord, like a good-natured child under fear of his parent running away to him, and catching hold of him; the language of which is, Any thing but separation from my holy Father. Holy fear also keeps the soul with the Lord, Jer. 32:40, "I will put my fear in their hearts, and they shall not depart from me," and that upon the same principle.

5. How doth this fear work in the gracious soul? To this question I answer, Holy fear is an influential grace, diffusing its influence through the whole man, and therefore all religion is often comprehended under the name of the fear of God.

(1.) It makes God's verdict of things in his holy law the man's complete standard. In matters of faith, it causes him believe that God has said it; in matters of practice, to do or forbear, because God has bid or forbid it, though his own reason and all the world should contradict, Prov. 3:7, "Be not wise in thine own eyes; fear the Lord and depart from evil." Holy fear awes the soul into implicit compliance with all that an incomprehensible God makes known in his word. So was Abraham brought to offer his son, and the fear of God carried him over all obstructions, Gen. 22:12.

(2.) It awes the soul into abstaining from such sins as there is no other awe-band against. There are some cases of temptation, wherein there is nothing from any creature to marr compliance with it, the way is quite clear on that part. But then the fear of God will be a sufficient restraint. Sometimes thou mayest have a fair occasion to wrong thy neighbour, and there is no fear of his knowing thou didst it; but if thou fearest God, thou darest not for thy soul do it, more than if all the world were looking on thee, Lev. 19:14, "Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but shalt fear thy God, I am the Lord." Sometimes occasions for sin occur, and men will bear thee out in the sinful practice; but if thou fearest God, thou darest not do it, more than if all the world should conspire to hinder thee, Job 31:21–23. Holy Providence lays such occasions before men for their trial.

(3.) It awes the soul into compliance with duties, even such as one has no other thing to drive him to, Eccl. 12:13, "Fear God and keep his commandments, for this is the whole duty of man." Holy fear reverenceth the authority of God, not only in abstaining from sin, but in complying with duties, Deut. 6:13, "thou shalt fear the Lord thy God, and serve him." Those who have no inward principle to set them on their duty, have no fear of God before their eyes. But that principle will carry a man to duty, over the belly of oposition and contradiction, from Satan, an evil world, and the corrupt reasonings of one's own heart.

(4.) It makes one mainly fear the offence of God in the commission of sin, and omission of duties. The great care of a fearer of God is, lest he depart from God, Jer. 32:40; holy fear and love are always joined, and therefore he that truly fears God, hates sin, and loathes it, because God hates it, Prov. 8:13, "The fear of the Lord is to hate evil." He loves his duty because it is pleasing in the Lord's sight; whereas others hate sin for fear of wrath, and only love duty for the sake of the reward. It suffers not the soul to rest in any degree of holiness already attained, but spurs it on towards perfection: 2 Cor. 7:1, "Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." As Noah's fear made him not only begin the ark, but advance the work till it was perfected, so this holy fear still works against sin, till the soul be out of hazard; and that is not till death. Truce with sin, or indulging lusts, say either there is no fear of God in the heart, or that it is asleep; for in whatsoever measure one fears God, he will stand at a distance from sin, and seek the destruction of his. corruptions.

Lastly, It carries the man to his duty, over the belly of the fear of man or any other creature, Matth. 10:28, "And fear not them which kill the body, but are not able to kill the soul." If one be in hazard of being frightened from his duty, by the fear either of devils or of men, there is no antidote like the fear of God, 1 Pet. 3:14, "But and if ye suffer for righteousness' sake, happy are ye; and be not afraid of their terror, neither be ye troubled;" for as the light of the sun removes the light of a glow-worm, that shines only in the dark, so the fear of God banisheth other fear in the point of duty to the Lord.

I shall now add a few motives to influence the study of this filial fear; such as,

1. Infinite greatness and goodness meet together in him, and in him only, and therefore it is his due, Jer. 10:7, "Who would not fear thee, O king of nations, for to thee doth it appertain." His glorious and unspeakable perfections entitle him to it, and it cannot be denied him without the highest sacrilege. Nay, men must needs be strangers to him who do not fear him; for no sooner does the creature know him, but it must fear him; the sight of his greatness without his goodness, will produce a terror; but the sight of both, a holy reverence.

2. The relations requiring reverence of us meet together in him; and the truth is, we owe no reverence to any, but as they do in some sort, by the eminence they stand in, represent God whom we are to fear above all, and to fear in them. A reverential fear is due to our superiors, but God is the Supreme Being. We owe it to those who are superior to us in office and dignity, Rom. 13:7, "Render therefore unto all their due, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour." God is the supreme Governor of the world. Is the servant to reverence his master, the child his parents, the wife her husband? surely then God, who is the ancient of days, who stands to his people in such endearing relations, is to be feared by them, Psalm 45:11, "He is thy Lord, and worship thou him."

3. It is our wisdom to fear God, Psalm 111:10, "The fear of the Lord is the beginning of wisdom." O sinner! wouldst thou be wise indeed? then fear God; it is the beginning of wisdom. A man never begins to be wise till the fear of God enters his heart. He goes on in folly and madness till he get this ballast to his soul; he is frisking about the pit's mouth, in hazard every moment of falling down, till the awe of God strikes his soul.—It is the chief point of wisdom; all the wisdom of the world is but folly in comparison of this. Wisdom teaches men to fear dangers, losses, and the like, but what avails it all, if men fear not the offending of God, and the loss of the soul.

4. It is in some sort the whole of religion, Job 4:6, "Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?" for it is the sum and substance of religious duties, which therefore are comprehended under that name in many parts of the Bible, and it has an universal influence over the whole of religion, drawing it all after it in the special parts thereof: for when it once gets place, it will bring in every known duty, and set the soul at a distance from all known sin.

5. It would free you of other fears that are tormenting, in whatever degree it gets place in your hearts. Fear of men and devils is so entertained by many, that it becomes a tormenting passion, frighting them out of the way of duty to God. This is the first expedient to get rid of these. Allow the great God his own room in the heart, and let him be thy fear and thy dread, and so the creature will prove contemptible in comparison of him.

6. Consider the precious promises made to, and the benefits bestowed on those that fear the Lord. If thou be a fearer of God, go matters as they will, with thee it shall be well; Eccl. 8:12, 13, "Though a sinner do evil an hundred times, and his days are prolonged, yet surely I know that it shall be well with them that fear God, which fear before him; but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, because he feareth not before God," It prolongs men's days, in so far as it keeps them in the way of holiness, Prov. 10:27; see a cluster of promises, Psalm 25:12–14; compare Prov. 19:23, and Psalm 34:9, which you may read at your leisure.

Lastly, The want of the fear of God is an infallible sign of a wicked, graceless heart; it looses the reins to wickedness of heart and life, and so betrays men into ruin, Psalm 36:1–4, "These that fear not God now, will be made to fear him hereafter, when there shall be no escaping out of the hand of their terrible Judge.

Some may say, O! how shall I attain to this holy fear of God? With a view to promote this attainment, I would offer the following directions:—

1. Labour to know God, who and what he is, 1 Kings 8:43, "That all people of the earth may know thy name, to fear thee, as do thy people Israel." It is a benefit of the second covenant, to know the Lord, Hos. 2:20, "I will even betroth thee unto me in faithfulness, and thou shalt know the Lord." God, to the most of the world, is like a prince in disguise amongst his subjects, they treat him rudely because they do not know him; an unknown God will not be feared. While ignorance of God reigns in the heart, there is no place for holy fear; for that will make men count darts as stubble, and laugh at the shaking of the spear.

2. Stir up in your hearts a desire to fear him; it is a token for good, when one is willing to entertain the fear of God, Neh. 1:11, "Thy servants who desire to fear thee." This desire hath the promise, and it will be accompanied with suitable endeavours after it. Many fight against the fear of God, that they may live at ease, and may be able to give themselves loose reins to their sinful practices; no wonder their hearts be hardened from it. And hence, if at any time they be taken with the fear of God, they do what they can to be freed of it, as they would pluck out arrows out of their flesh.

3. Take God for your God in Christ, and devote yourselves to him. The God we choose for our God, we will fear; Mic. 4:5, "For all people will walk every one in the name of his God, and we will walk in the name of the Lord our God for ever and ever." And so, when men set up their idols of jealousy in the Lord's room, these get the fear that is due to God. So the worldling fears his clay god, his life is in its smiles, and its frowns are his death. But take the Lord for your God, I say, in Christ; for no otherwise he offers himself to us in the covenant, 2 Cor. 5:19. This is the way to holy fear: For, (1.) It is a promised benefit of the covenant, Jer. 32:40, "I will put my fear in their hearts." Whoever comes into God's covenant of grace, the fear of God is, by the holy Spirit, stamped upon their hearts, whereby it may be known that they belong to God as children; and they devote themselves, on the other hand, to his fear, Psalm 119:38. They are his servants, devoted to his fear. They give themselves to it, and make it their great study. (2.) This covenant is a covenant of peace and friendship betwixt God and the guilty creature, through a Mediator, Heb. 12:22–24, so that thy state is changed, the moment that thou comest into the covenant, from emnity to peace with God, Eph. 2:19, they become fellow-citizens with the saints, and are of the household of God. This happily joins love and dread of God together, producing holy fear and reverence of God; whereas while God is apprehended certainly as an enemy to us, fear him we may with slavish fear, but not with holy fear, since we cannot love him.

4. Be much in the exercise of repentance. Sorrowing after a godly sort for sin, as it dishonours God, is offensive to his majesty, separates the sinner from God, and exposes the soul to his anger, is the ready way to produce holy fear for the time to come, 2 Cor. 7:11. Yea, what fear, says Paul, namely as the effect of sorrow after a godly sort; they that are burnt dread the fire; and they that feel the bitterness of sin, will fear God, and stand at a distance from it. The looking into our frightful acts of sin, will awe our hearts with a dread of the offended Majesty, and make us fall down, saying, "Forgive us our debts."

5. Pray for it earnestly as a promised benefit of the covenant, and join thereto a faith of particular confidence: Matth. 21:22, "And all things whatsoever ye shall ask, believing ye shall receive them." Beg of God that he would manifest himself to you, so as ye may be filled with holy fear of him. Ye may read and hear much of God, and little impressions be made on your spirits by it at all; but when the Lord discovers himself to the sinner, his own glorious light will so represent him as the soul cannot choose but both love and fear him: Job 42:5, 6, "I have heard of thee by the hearing of the ear, but now mine eye seeth thee: Wherefore I abhor myself, and repent in dust and ashes."

Lastly, Draw together the scattered affections and faculties of the soul, and set them on the Lord: Psalm 86:11, "Unite my heart to fear thy name." As the scattered rays of the sun will not burn, till they be collected by a burning glass; so the heart, walking at random, will not be filled with holy fear. Withdraw your hearts from pursuing vanities, and gadding after idols, and labour to see the Lord in those glasses where we may perceive how he is to be feared.

I would urge you to look to him particularly, (1.) In the glass of his word. See how he is there represented as one worthy to be feared: Psalm 89:7, "God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him." O with what awful solemnity may we hear him there speaking of himself, his saints speaking of him and to him! and the angels also, with their vailed faces, crying, Holy, holy, holy is the Lord God Almighty. Had we eyes to discern his voice in his word, every page would fill our hearts with profoundest reverence. See him, (1.) In the shining holiness of his commandments, perfectly pure from all earthly dross; and when thus seen, how can the sinful creature not fear him! Exod. 15:11, "Who is like unto thee, O Lord, among the gods? who is like unto thee, glorious in holiness, fearful in praises, doing wonders?" He appears there to be all light, and that in him there is no darkness at all. The holy, spiritual, and extensive law, may fill our hearts with the dread of the Lawgiver, of whose nature it is a transcript. See him, (2.) In the amazing sovereignty of his threatenings. This filled good Josiah with fear, 2 Kings 22:19; and Hab. 3:16. Behold thence flames of wrath flashing out on the faces of impenitent sinners. All the threats of men own death to be their utmost; and, O! how will a threat of death fright mortals! But the Lord's threatenings go beyond death, and carry the matter to an endless eternity. See him, (3.) In the unspeakable riches of his gospel-promises displayed in the word. His terrors are no more severe on the one hand, than his promised encouragements are great on the other. If hell be in the one scale, heaven is in the other. Who would not, therefore, fear him?—Look to him,

2. In Christ, the brightness of his glory, and the express image of his person. See God in Christ, and there see an object of fear and love in one. If ye would be stirred up to fear God, look to Mount Calvary, and there behold Christ groaning, and dying on a cross for the sins of an elect world, and you will see three awful sights. (1.) The severity of God's justice against sin, not sparing his own Son, Rom. 8:32. Many terrible instances have there been of this, in the deluge, and the like. But what is the tumbling down of sinful angels into the pit, the deluging of a world, the burning of Sodom,—to the Son of God dying on a cross, and bearing his Father's wrath? O! if this was done in the green tree, what shall be done in the dry? (2.) The channel of mercy and grace, in which they flow to guilty sinners. It is by the Mediator's stripes we must be healed; the sinner's life comes in the way of Christ's death; no mercy, no grace, but through the wounds of a Redeemer. There was love from eternity in the breast of God towards an elect world, but Justice stood in the way of Mercy's getting through to the criminals; a way was then made by the blood of the Son of God. (3.) The price of pardon, 1 Pet. 1:19, the precious blood of Christ; no pardon, but what is the price of blood, and that blood of infinite value; that is the ransom which had to be given for the captives, or they could never have been set free. O! who can see these, and not fear this awful and tremendous majesty thus appearing!—Look at him,

3. In the glass of his adorable perfections. How small a portion do we know of him! but there is nothing which we have manifested to us concerning him, but may contribute to this holy fear. On the one hand, consider his infinite power, whereby he can do all, and his universal dominion, whereby he may do what he will: Job 37:23, 24, and 25:2; his justice, holiness, omniscience, omnipresence, infinite varacity and truth, whereby all he has said shall be made good to a tittle. Who, then, can but fear him?—Consider, on the other hand, his mercy, his love, grace, and goodness, which are so unbounded and unspeakable! Who, then, can but fear him?—Look at him,

Lastly, In the glass of his works. Look to his works of creation, Psalm 19:1. Does not the earth and heaven, with all their glorious furniture, cry aloud to us to fear this God. Look to his works of providence: Jer. 5:22, "Fear ye not me? saith the Lord; will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass?" His managing of the world challenges our fearing of him. (1.) His mercies with which we are loaded, call us to reverence him as our great benefactor, Jer. 5:24. (2.) His judgments; his judgments, in particular, against ourselves, Luke 23:40; and against others, which we may every where discern: Psalm 119:118–120, "My flesh trembleth for fear of thee, and I am afraid of thy judgments." Every stroke laid on in this world is fitted to create a fear of him in our hearts. His general judgment, that is to come, the serious view of which must needs strike sinners with fear: 1 Pet. 1:17, "And if ye call on the Father, who, without respect of persons, judgeth according to every man's work, pass the time of your sojourning here in fear." See also Eccl. 12:13, 14.

II. I would now earnestly exhort you to "hope in the Lord for his mercy." Entertain a holy hope in God in al! cases. For clearing of this, we must know, that hope in general is an inclination to, and expectation of good possible to be had, but not without some difficulty. As hope is conversant about divine things, or the mercy of God, it is of two sorts, holy hope, and presumptuous hope; the one well-grounded, the other ill-grounded. Here, therefore, also, some inquiries may be proposed, which we shall endeavour to answer; such as,

I. What is the true hope for mercy, which the Lord takes pleasure in? ANSW. It is a certain expectation of attaining the mercy, which faith believes, grounded on God's grace and faithfulness.

(1.) For the kind of it; it is an expectation of mercy to be attained. Hope looks always on its object as future: Rom. 8:24, "For we are saved by hope. But hope that is seen is not hope, for what a man seeth, why doth he yet hope for?" This is a main difference between faith and hope, faith looking always on its object as present in the promise, for "faith is the substance of things hoped for, and the evidence of things not seen." And hope is a certain expectation of it, not so much in itself, (for true hope may be attended with much doubting, Lam. 3:18), as in the event, for it will never fail the party that has it, nor put him to shame by disappointment, for it hangs on faith: Rom. 5:5, "And hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the Holy Ghost given unto us.

(2.) For the object of this hope; it is mercy which is hoped for. Now, there is a threefold mercy hope looks for. (1.) The mercy of eternal life itself: Jude 21, "Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." This is the chief thing the believer is to hope for, and he may, with the utmost certainty and confidence, expect it, 2 Tim. 1:12. This hope, even the hope of salvation, the apostle will have the Christian to put on as an helmet, 1 Thess. 5:8, and even to stretch forth his hope over death and the grave. (2.) The mercy necessary to bring us to eternal life; as perseverance therein to the end, notwithstanding all the difficulties that are in the way: Rom. 8:38, "And we know, that all things work together for good to them that love God, and are the called according to his purpose." Though the grace of God in him be like a spark of fire in an ocean, he ought firmly to hope, that the same heavenly breath that kindled it will keep it in to the end. (3.) The mercy of all other good things, so far as God shall see the bestowing them on us for his own glory, and our good. There are many particular things good in themselves, which we know not whether they will be so to us or not; for example, deliverance from such a trouble; therefore it is not to be absolutely hoped for, but under this qualification, that God sees it to be good for us.

(3.) For the antecedent of this hope: that is faith, which is the evidence of things hoped for, Heb. 11:1. There can be no true hope without faith; where faith does not open the door, hope cannot enter. Faith embraces the mercy in the promise of God, and hope waits for the accomplishment of the promise; so that one cannot truly hope for that which God has not promised, neither can one hope for the accomplishment of that promise which faith does not believe.

Lastly, The ground of this hope is God's free grace in Christ and his faithfulness: 1 Pet. 1:13, "Wherefore, gird up the loins of your mind, and hope to the end, for the grace which is to be brought to you at the revelation of Jesus Christ." The mercy promised is quite above the sinner's deserving; but he considers the fulness and freedom of God's grace, and withal how unalterable he is to his word, and therefore hopes upon having that word made good to him.

A second question is, How may the hope of mercy be known to be presumptuous? ANSW. Presumption is the soul-ruining plague, whereby a person assumes to himself what God has, by no testimony of his word, declared to be his, and which alters the beautiful order of mercy established by God, joining together what God has separated, and separated what he has joined.—Upon this I observe,

(1.) That hope is presumptuous, which is not founded on the Lord's word. Such hope is brisk in the dark, but loses all its lustre by the light of God's word brought in upon it: John 3:20, 21, "For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved; but he that doth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." God's word is a friend unto his grace, but an enemy to delusion; it is the touch-stone that discovers the true metal and also the counterfeit. You hope for salvation, in what word of God is your hope founded? Does the Lord's word, searchingly applied, strengthen or weaken your hope? Say you, The general invitations are the ground of my hope? These may be grounds of hope that ye may get eternal life, if you will take God's way: bat do you not hope that you shall get it, without a due consideration of this? Now, these can never be the grounds of a solid hope, for all that hear the gospel are comprehended in these, as well as you.

(2.) That hope is presumptuous, which overlooks and neglects the means appointed by God for the attaining of his mercy onto eternal life: 1 Pet. 1:3, "We are begotten by God to a lively hope, by the resurrection of Jesus Christ from the dead." The way thou art to be happy for ever is, that thou be united to Christ by a true faith, that thou be a new creature, that thou lead a holy life. Dost thou neglect these, and yet hope all will be well? Thy hope is presumption, and will ruin thee, Deut. 29:19, 20.

Lastly, That hope is presumptnous, which is built without erasing the old foundation, Luke 24:48. Many have hopes of heaven which grow up with themselves, they were never shaken out of themselves, nor had the naughtiness of their hopes discovered, and so never were led to Jesus Christ, to build on him by uniting with him.

A third enquiry may be, How may the hope of mercy be known to be true hope, which God will take pleasure in? In answer to this, it may be noticed,

1. True hope is founded on the free grace of God in Christ, 1 Pet. 1:13, quoted already. The scriptures are written for our learning that we, through patience and comfort of them, might have hope, Rom. 15:4. Hope is not built upon our good dispositions, good works, external and common benefits which we enjoy, for these are but a sandy foundation, unable to bear this weight; but the anchor of hope is cast so as to fix upon the immoveable ground aforesaid, Heb. 6:19. It is true holiness discerned by us in ourselves, as an evidence, that doth help us to a firm hope; but the stress of hope lies not upon it as a ground-work.

2. True hope is a lively principle of sanctification, 1 John 3:3, "And every man that hath this hope purifieth himself, even as he (God) is pure;" and therefore it is called a lively hope, 1 Pet. 1:3. As a spring by degrees does work out the mud that is in a well, so hope of mercy does work out corruption; as the prospect of the marriage-day makes the parties to be taken up in preparing for the marriage, so the true hope of eternal life puts one to be preparing for it, Rev. 19:7. That hope which suffers sin to lie untouched in heart and life, that does not put on a person to mortify sin, is a dead hope; and true hope carries to universal holiness, even as he is pure.

Lastly, It makes one diligent in the use of means appointed by God, Heb. 10:23–25; but withal not to rest on the means, but on the Lord. To hope, without using the means appointed and required, is presumption; to rest on the means is a spice of atheism. But that is true hope, which makes the soul delight in all duties and ordinances, to leave no appointed means unessayed, in order to attaining the blessed end; and then, when all is done, to place all confidence of success on the Lord.

With a view to press this holy, lively hope, I would mention the following motives.

1. It is not only our comfortable attainment, but a duty required of all that believe, 1 Pet. 1:13, "Gird up the loins of your mind, be sober, and hope to the end." And therefore the apostle Paul presseth diligence in seeking after it in full measure, Heb. 6:11, "And we desire that every one of you do show the same diligence to the full assurance of hope unto the end;" and he prays for it, Rom. 15:13, "Now, the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." It is a duty that is in a special manner comfortable.

2. It is most necessary; hope is as necessary to a Christian, as a head-piece to a soldier in a battle, 1 Thess. 5:8; as necessary as an anchor to a ship, Heb. 6:19; yea, so necessary, that we are said to be saved by it, Rom. 8:24.

Lastly, It is a great friend to holiness, and perseverance in the ways of God, 1 Cor. 15:58.—As it honours God's grace and goodness, so it strengthens the soul, and animates it to all duties, to fight against corruption and temptation, and to pursue holiness.

III. Let all be exhorted to entertain a holy fear of God, together with a holy hope for his mercy. Mix these, and balance your souls with them, whatever your case be. While you are going through the world, keep your course in the middle between the two rocks of presumption and despair.—For this purpose,

1. Beware of desponding or despairing of the mercy of God in Christ. There is an allowable despair, which all ought to entertain, in order to their getting their hope fixed on God, viz. a quitting of all hope in our own sufficiency, or ability to make ourselves happy by ourselves, or that ever we shall be well, while we continue in a state of black nature. But what we call despair is a giving over all hope in God, which is a horrible sin. There is a threefold despair you should beware of, as ye would not ruin your own souls.

(1.) A sensual despair, which ariseth from an excessive love of the profits and pleasures of this world, with a secure contempt of spiritual and external good in another world, 1 Cor. 15:32, "Let us," say they, "eat and drink, for to-morrow we die." Alas! how many are there plagued with this? their souls are festered with the desire of present good, which is their all, and, having no hope of better after this life, they give the swing to their lusts after these.

(2.) A sluggish despair, Prov. 22:13, "The slothful man saith, There is a lion without, I shall be slain in the streets." Their sloth musters up difficulties to them, forming some that are groundless, imaginary ones, and aggravating real ones, so that they conclude beforehand that they will not be better, their endeavours will not succeed, and therefore they lie still, and will do nothing for their own help; this ruins many.

(3.) A sorrowful despair, which ariseth from strong fears, which raise such a mist in the soul, that grounds of hope in its case, are hid out of sight, and they are in their soul's case as in Acts 27:20, neither sun nor stars for many days appear, no small tempest lies on them, and all hope that they shall be saved is then taken away. There are different degrees of this; sometimes it is silent and sullen, making little noise, but is smothered in one's breast like a burning fire. In such a case, one would do well to give it a vent before God, his servants, or godly experienced Christians, lest it ruin them. This is the way David took when in such a case, Psalm 39:2–4, "I was dumb with silence, I held my peace even from good, and my sorrow was stirred; my heart was hot within me; while I was musing, the fire burned, then spake I with my tongue, Lord, make me to know mine end, and the measure of my days, what it is, that I may know how frail I am." Sometimes it is raging as in Judas, who, under horror laid upon his sin, did miserably end his life.

Beware of all these, and resist the beginnings of despair, and if it has fastened on any soul, let them strive to quench it, as they would do a fire. The former makes way for the latter, and altogether makes way for remediless despair in hell. I shall only say two things of it.—(1.) It is defiling, and makes the soul most loathsome before God; for it conceives most basely and abominably of God and Christ, directly opposing itself to the grand design of the gospel; it blasphemes the power of God, and the efficacy of his Son's blood and Spirit. (2.) It is ruining, for it makes the sinner flee from God, and cast away the means of recovery, and so ensures their destruction; besides that it often drives the sinner to put an end to his torment here, by leaping into endless torments before the time, as in the case of Judas. And while we see how Satan is ready to take advantage, we had need to take heed.

2. Beware of presumption. Take heed that ye do not flee from the one rock to dash on the other. Indeed, despair is tormenting, while presumption is easy. Nevertheless, though none of them is good, yet a person presuming is ordinarily in greater hazard than one despairing; for the presumptuous sees not his case as the other does: the one is well pleased with his damnable condition, the other is weary of his, and wishes to have it changed; so that many more perish by the one than by the other.

To conclude: Remember, on the one hand, God is a holy jealous God, who cannot away with sin, or a state of sin, but the fire of his jealousy burns against it. On the other hand, remember that the blood of Christ takes away all guilt, his Spirit overcomes the most hopeless case, and his mercy reaches wide for every condition. Fear him, ye that hope in him; hope in his mercy, ye that fear him; for "the Lord taketh pleasure in them that fear him, in those that hope in his mercy." Amen.

SERMON IX

JESUS VICTORIOUS OVER DEATH.*

He will swallow up death in victory. ISAIAH 25:8

SUCH as are desirous duly to manage this solemn communion occasion, will have in their view the other world. We are all on a journey towards it, and, if suitably exercised, will improve this occasion to lay down our measures for eternity. Betwixt us and that other world, lies the great gulf of death; through it are two passages; one deep and devouring, where the sinner passes alone; there the waters flow with all that force and strength which they acquired by the breach of the covenant of works. By this passage, sinners are thrown out into the land of utter darkness and misery. The text shews us the other passage, which is shallow and safe, where the sinner passes on at the Mediator's back, the waters being dried up by the soles of his feet, whoso passeth this way, enters into Immanuel's land, the land of life; for "he will swallow up death in victory."

In these words, we have a prophecy of the happy success of a battle fought by the Mediator on account of elect sinners. The success is most certain; therefore it is in the Hebrew, "He hath swallowed up," &c.—Here consider,

1. The combatants; the two mightiest that ever encountered. Upon the one hand is death, with his devouring month, a champion who never yet could find his match among the children of men, till the great HE, in the text, entered the lists against him, even Jesus Christ, who being man, was capable of feeling the force of death; but being the Lord of hosts also, ver. 6, could not but be conqueror at length. So death and the Mediator are the combatants.—There is,

2. The encounter of the combatants, implied in these words, "He will swallow up death in victory." Death attempting to prey upon that elect world which was given to Christ by the Father, he, as Mediator, to pluck that prey out of death's devouring mouth, encounters the terrible enemy while he is making havock of poor sinners; and, having taken upon him the guilt of his elect, which gave death a power over them, death advances against him, and attacks him, and he abides the contest. No sooner was he born, than Death, mounted on his pale horse, advanced against him, and striking at him, filled Bethlehem with the blood of babes and the shrieks of parents. Though it could not then reach him the deadly blow, it pursued him still, shot out its poisonous arrows against him all along, till they came to a close engagement on the cross, where it wrestled him down even into the grave, the proper place of its dominion. So the Mediator got the first fall.

3. But behold the issue of the battle. Death, who in all other battles wins whatever party loses, loses the day here; the victory is on the side of the slain Mediator. The slain Saviour again revives, gets up upon death, stands conqueror over it, even in its own territories, breaks the bars of the grave, takes away the sting it fought with against him, and puts it and all its forces to the rout; so that it can never show its face against him any more, Rom. 6:9, "Knowing that Christ being raised from the dead, dieth no more, death hath no more dominion over him."

4. The Mediator's pursuit of the victory, till it be complete for these that are his, as well as for himself: "He will swallow up death in victory." The vanquished enemy has yet many strongholds in his hand, and he keeps many of the redeemed ones at under; some of them as prisoners, that they cannot stir; others of them though they can stir, yet can go nowhere, but they must drag the bands of death after them. But the Mediator will pursue the victory till he swallow up death, totally abolish it out of his kingdom, that there shall no more of it be seen there for ever, as a thing that is swallowed up is seen no more at all; our Lord is cutting it down daily, and the last of it shall go over at the last day, 1 Cor. 15:54, "So when this corruptible shall put on incorruption, and this mortal shall have put on immortality, then shall he brought to pass the saying that is written, Death is swallowed up in victory.—These words contain in them this

DOCT. That our Lord Jesus, having fought death, and obtained the victory, will pursue the victory, till death be utterly abolished out of his kingdom.—Three things are here to be attended to.

I. The battle.

II. The victory.

III. The pursuit.—After which,

IV. I shall subjoin some practical improvement.

I. We shall consider the battle betwixt death and the Lord of life.—And,

1. Under what character has the Lord of life fought this battle? He fought it,

(1.) As the head and representative of the elect world, as their Mediator, who took burden on himself for all that the Father had given him; for otherwise he had nothing to do with death; nor had it any concern with him: John 5:15, "I lay down my life for the sheep." Adam, the head of all mankind, had betrayed us all into the snare of death, we were not able to break it, or to make our escape thence; but Christ undertook it for the elect, as their Head, and so sought death in their room and stead: 1 Tim. 2:6, "Who gave himself a ransom for all." "But he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed," Isa. 53:6. He bare what we should have borne, stood the shock which would have ruined us; he was wounded and brused in this battle, but all for us. Ver. 8, "For the transgression of my people was he stricken." And hence we are reckoned in law to have died in him: Rom. 6:10, 11, "For in that he died, he died unto sin once; but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord."

(2.) As their Redeemer and Deliverer: Hos. 13:14, "I will ransom them from the power of the grave, I will redeem them from death: O death! I will be thy plagues; O grave! I will be thy destruction." By sin we fell a prey to devouring death, the broken law concluded us under the power of it. The prey could not be taken from this mighty one, without both price and power; so Christ engaged with death, and by his death ransomed death's prisoners: Heb. 2:15, "That through death he might destroy death, and him that had the power of death, that is, the devil, and deliver them who, through fear of death, were all their lifetime subject to bondage." He spoiled it of its power, that they might get free. The kingdom he had received of his Father could not be recovered, nor the captives set free, without stroke of sword, his overcoming death, that held them fast; therefore he fought the battle.

(3.) As a captain or general at the head of his people: Heb. 2:10, "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings." God has designed that the elect shall fight their way to heaven, and therefore has given them Christ as a leader and commander: Isa. 55:4, "Behold I have given him for a leader and commander to the people." They most march through the Red Sea of death to the upper Canaan; but Christ goes before, drying up the waters. There are cords of death on the most lively believer, yet he must set himself to break them; but Christ has made them like a thread of flax, when it toucheth the fire. They must encounter the king of terrors; but the King of glory, marching in the front, has received all the deadly sting—I shall consider,

2. The attack made upon him by death. Death, finding the Mediator standing in sinners' stead, advances against him with all its forces, with which it was furnished by the breach of the first covenant; and, when managing this contest,

(1.) Death brings up its strength against him, that is, the law, 1 Cor. 15:56, "The sting of death is sin, and the strength of sin is the law," which, finding him a sinner by imputation, out him down, Gal. 4:4, "God sent forth his Son, made of a woman, made under the law." The law cries for justice against sin, and justice takes the Mediator by the throat, saying, Pay what thou owest; then he "restored what he took not away," Psalm 69:4. The law brings up against him a black band of curses, and pours into his soul: Gal. 3:13, "Christ hath redeemed us from the curse of the law, being made a curse for us." It soon began to shoot its arrows against him. When he was born, he must be born in a stable, laid in a manger, for there was no room for him in the inn; persecution is raised against him in his infancy; he must be all along a man of sorrows, poor, not having where to lay his head; he is hungry, thirsty, weary, &c. At length the battle grows hotter, the heavens are black above his head; and in the garden, and on the cross, showers of arrows dipt in the curse fly at him. He sweats bloody drops, falling down to the ground,—cries out, "My God, my God, why hast thou forsaken me?"

(2.) Meanwhile he that has the power of death (Heb. 2:14.) advances against him, Satan sets upon him in the wilderness with most grievous temptations, Matt. 4. Being beat back, he returns, and renews the assault: Luke 4:13, "And when the devil had ended all the temptations, he departed from him for a season." At length the hour and power of darkness comes, and then the bands of hell exert their utmost vigour against him, storms from hell blow hard upon him, the fountains of the great deep are opened on him: John 14:30, "Hereafter I will not talk much with you, for the prince of this world cometh, and hath nothing in me." Col. 2:15, "And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

(3.) The congregation of men dead in trespasses and sins stir up themselves against him: Isa. 53:3, "He is despised and rejected of men, a man of sorrows, and acquainted with grief, and we hid, as it were, our faces from him; he was despised, and we esteemed him not." Judas betrays him, the Jews gape on him like a lion, crying, Crucify him; Pilate condemns him; he is scourged, crowned with thorns, smitten on the crowned head, his body racked till it was all out of joint, nailed to the cross, hangs there mocked, and pierced with a spear.

(4.) Death comes with its sting upon him, and pierces him to the heart, and casts him down dead: 1 Cor. 15:56, "The sting of death is sin:" this gives it the power of hurting any. The guilt of all the sins of the elect lay upon him, which could not but make the sting of death inexpressibly sharp and piercing. Thus a thousand deaths in one met together on him, for the Lord made the iniquities of us all to meet on him; and all the arrows that should have pierced all the elect for ever, have entered into his bowels; and, having fallen under death, he was carried prisoner to the grave.

II. Let us consider the victory Christ obtained. He tells us he has fought and overcome: Rev. 3:21, "To him that overcometh will I grant to sit with me on my throne, even as I also overcame, and am set down with my Father in his throne. Yea, he has triumphed over his enemies in his glorious ascension into heaven. Consider,

I. How this victory over death was obtained. It was obtained,

(1.) By his death. This was the decisive stroke: Heb. 2:14, "That through death he might destroy death, and him that had the power of death." It was such a victory as Samson's last victory over the Philistines, when he pulled down the house, and died himself with the Philistines in the fall of it; and therefore he cried upon the cross, "It is finished." Death has done its utmost and can do no more; by his death he satisfied the law in all it had to demand of him as the elect's Surety; he paid the debt, and removed the guilt. Sin being removed, and the law satisfied, death has no more that strength or sting wherewith to set upon him at first; and so it fell with him.

(2.) By his resurrection. Thereby he got up above death, which had lost its power, and could hold him no longer, Acts 2:24, "Whom God hath raised up, having loosed the pains of death, because it was not possible that he should be holden of it." He stood a conqueror in the grave, death's own quarters; he broke asunder its iron bars, and brought away its keys; behold they hang at his girdle, Rev. 1:18, "And have the keys of hell and of death." So death's dominion over those that are his, got an irrecoverable stroke, and he that had the power of death as to the elect, namely, as an executioner, viz. the devil, was also destroyed.—I next inquire,

2. What sort of a victory it is Jesus hath obtained over death?—It is,

(1.) A dear-bought victory, it cost the glorious Conqueror his precious life; he suffered the bruising of his heel, before the serpent's head could be got bruised. He suffered in his body, and also in his soul, to such a degree, that the holy human nature could not have borne up under it, had it not been supported by his divine nature.

(2.) A complete victory in respect of himself, though not yet complete in respect of his members: Rom. 6:9, "Knowing that Christ being raised from the dead, dieth no more, death hath no more dominion over him." Now he is beyond the reach of death and all his enemies, sitting at the Lord's right hand until he make his enemies his footstool, Psalm 110:1.

(3.) A glorious victory, saints and angels singing the triumphant song. Hear the acclamations of joy and wonder with which he was met at his return from the battle, Isa. 63:1, "Who is this that cometh from Edom, with died garments from Bozrah? This that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save." What a glorious victory wan it which he obtained over the king of terrors, who subdues the most potent armies, overcomes the conquerors of the earth; but behold the great spoiler spoiled, the conqueror conquered by the King of glory.

(4.) An everlasting victory. Now death's power is irrecoverably broke; the serpent is wounded in the head, which is a deadly wound, it shall never be able to rally its broken forces against him any more; it went oat into the world full, but the King of saints has met it, and spoiled it, so that it in some sort is now empty.

As a practical improvement of what has been said, I would on this occasion earnestly call upon you,

1. As mortals, dying men and women, to come over this day to the conqueror's side. Our Lord has obtained the victory over death, come ye and surrender yourselves to him, break your covenant with death and hell, enter into his covenant, and honestly enlist yourselves under his victorious banners, abide no longer among his enemies.—To prevail with you, I would lay before you the following motives.

(1.) If ye are out of Christ, ye live in death's territories; yea, ye are dead; while ye live, death hath dominion over you, Eph. 5:14, "Wherefore he saith, Awake thou that sleepest, arise from the dead, and Christ shall give you light." Ye are spiritually dead, the threatenings of the law, as the bands of death, gird you about; the divers lusts ye serve are as the chains of death unto you. O! awake, ere ye be cast out of this world, and buried out of his sight.

(2.) The conqueror is ready to receive you, and give you the privileges of the subjects of his kingdom, Zech. 9:11, 12, "As for thee also, by the blood of thy covenant, I have sent forth thy prisoners out of the pit, wherein is no water; turn ye to the stronghold ye prisoners of hope, even to-day do I declare that I will render double unto thee." Christ is coming this day in the word to your graves, and saying to you, as to Lazarus, Come forth, bestir yourselves, O prisoners of hope! and come away, when the Redeemer and deliverer, who has overcome death, is calling you! Abide not under the dominion of the foiled enemy, but come away to the victorious Lord of life.

(3.) Behold how he loved the children of men, John 14:13, "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." Why did he fight this battle with death, but to rescue sinners to himself, as a prey out of the mouth of the devouring lion? Shall not his dying love win you, his dying groans awake you, out of your sleep in sin? Does not every wound he received call you to cast away your sins which lay so heavy on him? will ye love death, and slight the Redeemer, Prov. 8:26, "All they that hate me love death."

(4.) How will you grapple with death, if ye come not out of your sins to Jesus Christ? Man, remember thou must die; the day is coming these eyes will be closed, the breath that is now going out and in will go, to return no more till the last pulse beat. How wilt thou be able to grapple with the king of terrors alone? Death cast down the man Christ; if it did so to the green tree, what will become of thee, a withered, dead branch? Thou shalt find death lively as to thee, armed with its sting against thee, since thou art not in Christ, his victory belongs not to thee, but the first death will turn thee over into the hands of the second death; and so thou shalt be eternally dying, but never die.

(5.) Come to Christ and thou shalt have the benefit of his victory over death: John 8:51, "Verily, verily, I say unto you, If a man keep my sayings, he shall never see death," never feel the sting of death, its nature shall be quite altered to thee. O! are ye not thinking what way ye shall get through that ford on that Red Sea, which ye know not how soon ye may come to? Come to Christ, lay hold on the conqueror by faith, in the way of his covenant; the sealed covenant will be your pass for safe conduct to the other side; it has carried all through that took their passage with it hitherto, and so will it you.—I exhort you,

2. To prepare yourselves for celebrating the triumph of this victory. The saints above are celebrating it at the upper table, ye are called to celebrate it at the lower table: "This do ye in remembrance of me." Let not Satan get advantage of such as look for the benefit of this victory, to slight the memorial of it, lest they vex the Spirit of God, and pour contempt on Christ's institution, and give their souls such a throw as they will not easily recover, while their fig-leaf covers of excuses will avail them nothing. Let none, however, venture rashly on such an ordinance. Take heed to your state, see that ye be not the King's enemies, but his friends, by your coming honestly into his covenant, and putting a divorce into the hands of all your idols. In the midst of the triumphal throng, he will notice the man that wants the wedding-garment: Matth. 22:11, "And when the king came in to see the guests, he saw there a man which had not on a wedding-garment." Sinners dead in trespasses and sins are not fit to celebrate the memorial of Christ's victory over death. Off with the grave clothes of your lusts, then, that you may be fit guests for the Lord of life on such an occasion.—Take heed to your frame; a dead frame is not fit for such an occasion. Alas! for the deadness on the spirits of professors at this day. O! labour to get a lively frame of spirit, wherewith to celebrate the memorial of Christ's victory; get faith, love, repentance, desires, thankfulness, &c., in exercise; and for this end, I recommend to you this night, to meditate on, and take a believing view of this battle.—Consider,

1. It was a set battle; not an accidental rencounter, but determined from eternity: Gal. 4:4, "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law." Zechariah in his time proclaims the war: Zech. 13:7, "Awake, O sword! against my shepherd, against the man that is my fellow, saith the Lord of hosts." Nay, it was proclaimed in paradise: Gen. 3:15, "And I will put enmity between the woman and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." The ceremonial law, by which so much blood was shed, plainly predicted that a bloody day was coming.—It was,

2. A hot battle. Heavy were the strokes given here: Psalm 22:14, "I am poured out like water, and all my bones are out of joint, my heart is like wax, it is melted in the midst of my bowels. My strength is dried up like a potsherd, and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death." It was a bloody battle, Isa. 9:5, "For every battle of the warriors is with confused noise, and garments rolled in blood; but this shall be with burning, and fuel of tire." A dreadful noise was here, the law, men and devils, crying against the Son of God, death roaring for its prey, and the Mediator himself crying with strong cries and tears. What garments rolled in blood were here on every side!—rolled in the most precious blood of the Son of God: Isa. 63:2, "Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat?" A bloody spouse have we been to him.—It was,

3. A solitary battle on Christ's part. His enemies were many, but he was alone; Psalm 22:12, "Many bulls have compassed me."—Isa. 63:3, "I have trodden the wine-press alone, and of the people there was none with me." All were against him, none were with him to take a share; so thick did the arrows of death fly, that neither man nor angel durst set out their head, or venture into the battle on his side.—It was,

4. A longsome battle. He fought all along, from the cradle to the grave, from his birth to his burial: Isa. 53:3, "He is despised and rejected of men, a man of sorrows, and acquainted with grief;" though it came to a height at the latter end.

Lastly, There were no quarters for him in this battle: Rom. 8:32, "He spared not his own Son, but delivered him up to the death." He was made to drink a cup of pure unmixed wrath. He met with no sparing, that so, the arrows of death being all spent on him, his people might get free.

SERMON X

THE SAME SUBJECT CONTINUED.*

He will swallow up death in victory. - ISAIAH 25:8

YE have been celebrating the triumph of Christ's victory over death, and professing yourselves the subjects of the conqueror, yea, the members of his body. If you approve yourselves true to your profession, here is the best news you can possibly hear in this world, news which may animate you to fighting the good fight: "He will swallow up death in victory."

I have yesterday handled two heads in the method. A third point now to be spoken to is, Christ's pursuit of the victory. Our Lord Jesus will pursue the victory he has obtained over death, till it be utterly abolished out of his kingdom.—Here,

I. I shall premise some things for the better understanding of this point.

II. Show how he pursues the victory.

I. I shall premise some things for the better understanding of this point.—And,

1. I premise that sin entering into the world, death obtained an universal dominion over mankind: Rom. 5:12, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned;" it reigned as a king, ver. 19, "Nevertheless death reigned from Adam to Moses;" it became universal monarch, swaying its sceptre over all nations, kingdoms, and empires, from the one end of the earth unto the other. Every man receiving life in this world, not excepting those that are born to crowns and kingdoms, are born subjects to death. It is the most terrible king, even the king of terrors; an absolute one, against whom there is no rising up. This universal dominion it got by law, upon sin's entering: Gen. 3:19, "Dust thou art, and unto dust thou shalt return." 1 Cor. 15:56, "The sting of death is sin, and the strength of sin is the law."

2. The kingdom of death consists of two very different territories or countries; one is the upper country, namely, the sinful world; the other the lower country, in the other world, that land of utter darkness, where the light is as darkness. In the former, the government of death is comparatively mild, but in the latter inexpressibly horrible. Here death's subjects have some gleams of light, joy, hope, though mixed with many sorrows; but there they will never see light more, nor enjoy the least ease from their pangs, which is the second death, Matth. 22:13, "Cast him into utter darkness; there shall be weeping and gnashing of teeth."

3. Death's power over sinners by the law, reaches to the transporting of them out of this world into its dominion in the other world; it has power to carry them to the pit, and shut the bars thereof for ever upon them. Hence we find the rich man dying, and buried, and then in hell lifting up his eyes, Luke 16:23; an impassable gulf is fixed between that miserable company and the saints above, ver. 26; so that by death's power, had it not been hemmed in, all mankind had landed there.

4. That all mankind might not perish, the Father gave a kingdom to his Son, which he was to conquer out of the kingdom of death in this upper world: in which kingdom life might reign for evermore through Jesus Christ: John 6:37, "And this is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day." This our Lord undertook willingly, resolving to spare no expense, even of his own blood, to recover it.

5. Our Lord Jesus coming on this expedition, findeth all mankind fettered with the bands of death; death has seized them all without exception, fastened on their souls and bodies, keeping them as prisoners, till they should be transported into the pit from whence there is no redemption; and his own that were given to him of the Father, he finds wrapt up in the common ruin; so he, putting on a zeal for his Father's glory and the salvation of the elect, encountered death in their room, and, after a bloody battle, gained the victory. But after all this the chains of death still continue on his people, and they lie under them till the conqueror, who by his death has purchased their liberty, come and loose them, in pursuit of this victory.

I am now to consider,

II. How he pursues the victory, "swallowing up death in victory."

1. He looses the bands of that spiritual death under which he finds them, morally dead, lifeless, senseless, and motionless to any spiritual good. He puts a principle of spiritual life in them, quickening them by his Spirit, Eph. 2:1, "And you hath he quickened who were dead in trespasses and sins." With authority he asks the grim vanquished tyrant, as he did others in the case of Lazarus, O death! where have ye laid him? He comes to the grave, saying, My word and my Spirit roll away the stone; and with a powerful voice he cries, Dead soul, come forth. Then feeble death loses its grips, and the dead comes forth to walk before God in the light of the living; and then he is a new creature; old things are done away.

2. He looses the band of legal death off the sinner; he is by nature a condemned man, dead in law, and death holds him fast with the cords of unpardoned guilt. But now the soul, uniting to Christ by faith, and so being clothed with his perfect righteousness, having his satisfaction applied to him, the cords of the guilt of eternal wrath give way, can hold no longer, and so death is beat from its grip of him, Rom. 8:1, "There is therefore now no condemnation to them that are in Christ Jesus." Now may the soul say, It is God that justifieth, who is he that condemneth? The mighty Lord has burst the bars of iron asunder, death's snare is broken, and we are escaped.

3. He destroys the body of death in the believer. Still the grave-clothes hang about the believer, even strong corruptions and divers lusts, the remains of that death from which they were raised in regeneration. There is a body of death cleaves to them, complete in all its members, therefore called the old man, which is the remaining corrupt nature, with the lusts thereof. This makes them groan, and long for delivery, Rom. 7:24, "O wretched man that I am! who shall deliver me from the body of this death?" This also is swallowed up in the pursuit of this victory, by degrees. For,

(1.) It is crucified, gets a deadly wound, and its destruction ensured in the conversion of the soul to God; Rom. 6:6, "Knowing this, that our old man was crucified with him, that the body of sin might be destroyed." The nails are driven through it, and every member thereof: Gal. 5:24, "And they that are Christ's have crucified the flesh, with the affections and lusts. It is nailed to the cross, and shall never come down till it breathe out its last. Its reigning power is broken, and can no more command with that full sway it did while the soul was under the dominion of death: Rom. 6:14, "For sin shall not have the dominion over you, for ye are not under the law, but under grace."

(2.) It is weakened and mortified more and more, in the gradual advances of sanctification: Rom. 8:14, "But if ye through the Spirit do mortify the deeds of the body, ye shall live." Every new supply of grace weakens corruption more and more. The grace of Christ in the heart is a spring that will never be quite stopt, and therefore will work out corruption by degrees, as the spring does the mud; John 4:14, "But the water that I shall give him, shall be in him a well of water springing up into everlasting life." They will be like the houses of Saul and David, while the former waxeth weaker, the latter stronger.

(3.) At the death of the body, the body of death is utterly destroyed: Heb. 12:23, "And to the spirits of just men made perfect." There is not the least remains of it to be seen any more then; then there shall not be the least darkness in the mind, corruption in the will, nor disorder of the affections. When they are taken up into the mount, they are stript of their rags, and clothed with change of raiment, for then Christ says, "Loose him, and let him go."

4. He dries up all the sorrows of death, wipes away all tears. David was sometimes encompassed with them, but he is now got beyond them all. Death entering the world at the back of sin, has made an universal flood of misery, that covers the face of the whole earth; even the redeemed ones walking to Zion, cannot miss to dip their foot in it, and that often very deep; they are liable to afflictions on their bodies and souls, and all that is theirs; they are distressed with desertions and hidings of God's face; they often go mourning without the sun. And what are all these but the arrows of the foiled enemy, wherewith he annoys the Mediator's company in this lower world; but Christ will also spoil this part of death's game in his kingdom; he has taken the poison and strength out of these arrows already, that they cannot give a deadly wound; and in a little these Egyptians whom they see to-day, they shall see no more for ever: Rev. 21:4, "And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying: neither shall there be any more pain, for the former things are passed away."

5. He brings all his people safe through the valley of the shadow of death: Psalm 23:4, "Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me." Death advances at length to the saint as a king of terrors, to loose the soul from the body. They are ready to be affrighted at the sight, but the waters are dried up where they are to pass. It stands before them like a serpent, but the sting of it is gone, they can get no harm of it, "O death! where is thy sting?" may the dying saint say; they tread then upon the serpent, while they pass over to the other side; it casts down the body into the grave, but their more precious part it cannot touch. It is like the storm to Paul; the body, the ship of the soul, is dashed to pieces; but the soul, the passenger, gets safe to land. This is a noble victory got through Jesus Christ.

6. Now, death has nothing of Christ's but the bodies of the saints, not a foot of ground in his kingdom but the grave; and these he will also wrest out of his hand at the resurrection. So, then, at the last day, by the sound of the trumpet, death shall be summoned, in the conqueror's name, to give up its dead; and immediately it shall fling open its doors, and yield all up to him: Rev. 20:13, "And the sea gave up the dead which were in it, and death and hell gave up the dead which were in them." "Then this corruptible shall have put on incorruption, and this mortal shall have put on immortality; then shall be brought to pass the saying that is written, Death is swallowed up in victory." Death will held fast by them that are his own, even when they are come out of the grave; but then nothing that ever belonged to it shall any more be about those that are Christ's.

7. In consequence of the absolute victory over death, it shall be shut up, and confined for the ages of eternity to the lower regions, the lake that burns with fire and brimstone: Rev. 20:14, "And death and hell were cast into the lake of fire: this is the second death." As the waters of the deluge, that overspread the whole face of the earth some time, were, by the voice of God, chased away into, and confined in the deeps; so death, in its whole extent, as comprehending all miseries, greater or lesser, that some time ranged through the earth at liberty, shall be gathered together, and thrown into the place of the damned, there to prey for ever upon its proper objects, the enemies of Christ, the great conqueror.—I am,

IV. To make some practical improvement. This doctrine is of manifold use. I shall drop a few words from it to the profane, and to professors.—I shall address,

1st, Profane folk, who are quite careless about their state and conversation, on whose face death is painted, in the eyes of God and all serious persons. Consider,

1. Ye have neither part nor lot in this victory of Christ's over death, but are yet lying a prey to the devourer. What else means that loathsome conversation of yours? Psalm 14:1–3,—"The fool hath said in his heart, There is no God; they are corrupt, they have done abominable works," &c. What else means it, but that ye are yet rotting in the grave of your lusts? Do not your profane speeches declare your throat to be an open sepulchre; the full liberty your lusts get without control, says ye are not sick of sin, but dead is it; your want of the sense of religion, your not discerning the voice of God in his word, and having no relish for the sweetness of it, all these say ye are dead.

2. Awake, and come forth to Christ, in a holy life, else your lot shall be for ever among the congregation of the dead: Gal. 5:21, "They who do such things shall not inherit the kingdom of God." Christ has set up a kingdom among us, but ye say, Let us break his bands, and cast his cords from us. Remember, if ye continue in this condition, Christ will cast you out of his kingdom, for if death shall be abolished out of his kingdom, be sure such dead souls shall never inherit among the saints, but receive their portion where death bears eternal sway.

2dly, Professors, amongst whom I must reckon communicants. To such,

1. By way of caution, I would say to you,

(1.) Beware of hypocrisy, having a name to live, and yet dead: Rev. 3:1, "I know thy works, that thou hast a name that thou livest, and art dead." O! how many are there like some dead beasts, whereof there is nothing good but the skin! Except the form of godliness, and their religious duties they go the round of, there remains nothing but a rotten heart quite estranged from the life of God, and a life full of dead works. Beware of this, for, with the abominable, the hypocrite will also be swept away.

(2.) Beware of apostacy, Christ will pursue his victory, and therefore whoso draweth back, his soul shall have no pleasure in him, Heb. 10:38; they that draw back leave Christ's camp, and join his enemies, and they will be involved in their ruin with a double destruction, as runaways.

2. By way of application to your case on the back of this communion, I would ask you,

(1.) Have you got nothing at this feast from the conqueror to set you a step forward to the victory, the spiritual victory? Blame whom or what thou wilt for it, a dead state, or at least a dead frame is the true cause; and therefore repent. If thou be mourning and humbled under it, it is a sign of some life; pursue under Christ's banner and thou shalt obtain the victory.

(2.) Have ye sped, and got some victory over the body of death? be not secure, and sit not down on that ye have attained, for death is not yet swallowed up; therefore pursue.—I shall only add,

3. By way of exhortation to duty from this point.

(1.) Be lively Christians, as those that are alive from the dead through Jesus Christ; keep grace in exercise, let not the holy fire go out; watch against deadness creeping in on your souls, yield not to it, for that were to yield to death, that must be swallowed up.

(2.) Join issue with the Conqueror, in pursuing the victory in your own souls. There is a noble Captain on your head; under his conduct, then, fight the good fight; let mortification be your daily work; while one lust remains, ye must never give over; make no trace with them, or any of theirs, but resolve to pursue these fruits of death, till death be swallowed up in victory.

(3.) Join issue with the Conqueror, in pursuing the victory in the world, especially in the places where ye live. Do your utmost, by word and example, to awaken a dead world; take care of the young generation; and as ye love their souls, remove the stumbling-block of your divisions out of their sight, which threatens the ruin of religion in this parish: when the members of the body are all going asunder, falling off from one another, it is an evidence death is working in that body; and it has made much sad work in the land and country-side already.

(4.) Believe this truth with application, in all your endeavours after holiness. That is the true method of sanctification, using the mean appointed of God, and believing the promised success. If ye will not believe, ye shall not be established.

(5.) Be weaned from the world, and long for the day when death shall be swallowed up in victory; Phil. 1:23, "Having a desire to depart, and to be with Christ, which is far better. Were we eager in the battle, we would readily long for the day of complete victory.

Let all be stirred up, and exhorted from this,

1. To get and make sure their interest in this victory purchased by Christ in this battle. Come to Christ, and make sure your interest in him; alas! what will it avail you that Christ has purchased this victory for you? It would be promising-like in this case, if ye be raised up from spiritual death, or if ye be wrestling against the remains of it.

(1.) O love the Lord, come see the field of battle, where the Lord lay, and love him, John 14:13. Whom will ye love, if not him that died for us?

(2.) Hate sin, and seek the destruction and extirpation of it; set yourselves against the body of death. Ye have here—what may excite you to it, for it was your sin that gave death its power, and furnished it with weapons against Christ—You may encourage yourselves in the contest, for victory is certain, for death is already vanquished in some sort: Rom. 6:6, "Knowing this, that our old man is crucified with Christ." Christ himself is engaged in the pursuit of the victory with you, and for you.

3. Patiently bear your troubles, weaknesses, and distresses, that hang about you, for these workings of death will be quickly over.

4. Join not yourselves with the congregation of the dead. Beware, (1.) Of dead company, making them your beloved companions, for "a companion of fools shall be destroyed." (2.) Renounce dead works, as an impiety towards God, and unrighteousness towards men. (3.) Beware of a dead case and frame, that is, to be cold, stiff, motionless, of the colour of clay, as men that are in a withered, lifeless, spiritual condition.

Lastly, Let heaven and eternal life be the main thing ye have in view, and are in quest of, saying, There is my rest, and there must I be.

SERMON XI

THE SUITABLE IMPROVEMENT OF SAINTS' FORMER EXPERIENCES.*

And he took the mantle of Elijah, that fell from him, and smote the waters, and said, Where is the Lord God of Elijah? - 2 KINGS 2:14

AMONG all the elders who have through faith obtained a good report, there is none more remarkable than Elijah the Tishbite. He was a person altogether extraordinary. In his exercise and experience he was singularly distinguished. His translation was a striking loss to the church of God; it was, however, not irreparable; his exercises were, in some measure, patterns to the people of God in after ages; his experiences were powerful encouragements to a following of him who through faith and patience inherited the promises; and, what was of still greater importance, Elijah's God still lived, and, as being the same yesterday, to-day, and for ever, was to be the object of hope and confidence to his people in all generations. In all their straits he was to be looked to, and inquired after, for his presence with them, and his blessing upon them. Thus, we see, was Elisha exercised in the verse before us; for when overwhelmed, and in perplexity, "He took the mantle of Elijah, which fell from him, and smote the waters, and said, Where is the Lord God of Elijah?"

This verse shews us,

1. What Elisha did. (1.) He took Elijah's mantle, that fell from him; God so ordered, that it fell in Elisha's sight for his comfort, that he might have it as a token of the spirit of Elijah resting on him. He willingly takes it up: he did not say, What avails the mantle now, when it is not above Elijah's shoulders? No; that God that did wonders by it before, can do the same again, on whose shoulders soever, by divine appointment; even so the ordinances of God are to be prized for the Lord's sake, not slighted for the sake of the instruments, though they are not like to fill the room of those that went before them. (2.) He smote the waters with it. He was to go back to the schools of the prophets in Jericho. Though the Lord take away eminent instruments, his work must not be neglected, they that are left behind must bestir themselves to carry on the Lord's work. Jordan was between him and them, as oftentimes depths of difficulties will be found in the way of duty. He might have boated it over; that was the easiest way, and to the carnal eye the safest. But it was not the way his godly predecessor took before him; therefore, having the same spirit as be had, he will rather believingly venture on the waters, in the faith that God would carry him through, as he did Elijah before him. So he "smote the waters."

2. We have what he said when he smote the waters: "Where is the Lord God of Elijah?" It is a vehement exclamation for the presence of that God that was with Elijah: "Where is," &c.; or a most ardent prayer for it: where art thou? as some read it; for neither "is" nor "art" is in the original. He inquires no more after Elijah, he has no petitions to that saint when once he was departed; that had been impious; what he had to ask of him, he asked while he was on earth. He does not sit down and weep, and pore on the loss of Elijah, as if there had been no more hopes of good days since he was gone, but he betakes himself to Elijah's God. Though Elijah was gone, his God still remained. Elijah's experience of good from Elijah's God, kindled in Elisha's heart a surprising desire after him, and fills him with hope of good entertainment at the door where Elijah had come so good speed; for these are not words of diffidence, but of mighty earnestness, and strong faith; as appears by considering,

3. The issue of the whole, which was according to his wish. God was present with him the same way he had been with Elijah before, Jordan is divided, &c. These words, (he also) some make Elisha's answering to himself, and read them, even he, viz. Elijah's God, yet endures; but though there is no doubt Elisha believed this, yet that reading does violence to the points and stops, without regarding of which there can be no certain sense of any language: therefore our translation is preferable; and these words (he also) are emphatical to shew the freedom of God's grace, which is tied to none, but open and free to all that come to him for it in the way that others received it.—From these words, I take this

DOCTRINE, That the consideration of God's presence with his people in former days, should bring the succeeding generation to the same God for the same entertainment.

In speaking to which, I shall,

I. Instance a few of these experiences of God's people in former days.

II. Shew how we should come to God for the same entertainment.

III. Give the reasons of the doctrine.—And,

IV. Add the improvement.

I. I shall instance a few of the sweet and desirable experiences of the Lord's people, which should bring us to the gracious Giver for the same, and such like; and I shall instance none but these of Elijah, who, you must remember, was a man subject to like passions as we are, James 5:17, and to these I think the text leads me. Some instances of sweet entertainment this holy man had; such as,

1. The God of Elijah gave him the sweet experience of keeping warm and lively in a very cold and dead generation; so that he was best when others were worst. His zeal for God burnt most vigorously when the generation was turned most coldrife, halting betwixt God and Baal, like true fire that burns most keenly in the winter frost, when a chill and cold air was the only air about him. By the warm blowings of the Spirit from above upon him, he was kept warm within. When nothing but deadness was on every hand, the Spirit of life from above kept him lively. So it was with Noah in the old world: Gen. 6:9, "Noah was a just man, and perfect in his generation." And Lot, 2 Pet. 2:8, "For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds."

But where is the Lord God of Elijah in these dregs of time, wherein professors generally are carried away with the stream of impiety from all their liveliness and tenderness that sometimes have been among them, when the more wickedness sets up its head, piety is made to hide its head the more? a sad evidence that God is gone from us, when the standard of wickedness makes such advances, and that of shining holiness is retreating, and can hardly get hands to hold it up. I will tell you two sad experiences, common at this day.

(1.) The fulfilling of that scripture, Matth. 24:12, "And because iniquity shall abound, the love of many shall wax cold." It is a time when atheism, deism, and immorality, make prodigious advances, and practical godliness is under a deep decay. I doubt if ever Satan had more hands at work to overthrow revealed religion, and to raze the foundations of it, than at this day; and this effort of Satan's against the church, has joined with it a most lamentable decay of the vitals of practical religion in those that are called by the Lord's name; so that we are like to be exposed to this furious attack, wanting the best piece of our armour against it; that is, an experience and feeling of the power of truth on our own souls: ah! "where is the Lord God of Elijah?"

(2.) What heat there is, strikes all outward, while in the meantime folks are key-cold within; a sad sign of a distempered body. It is not hard to discern severals shewing a great deal of concern in the lamentable occurrences of our day; but how hard is it to find a man that is truly awakened to the exercise of godliness by all the alarming dispensations of our day, that is moved with fear, and busy preparing an ark for the evil day, labouring to get the particular controversy between God and his soul removed, putting out of his way the stumbling-block of his iniquity, and setting matters in order for the day of the Lord? Nay, sirs, though some talk in their sleep, it seems we will all sleep together, till God's heavy hand give us a fearful awakening: "Where is the Lord God of Elijah?"

2. The God of Elijah gave him the sweet experience of the power of prayer: James 5:17, "Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it rained not on the earth by the space of three years and six months; and he prayed again, and the heaven gave rain, and the earth brought forth her fruit." He was mighty in prayer; by his prayers the bottles of heaven were opened, the key of the clouds turned, nay, the bands of death loosed, 1 Kings 17. He was a great favorite of Heaven, whose cries pierced the clouds, got in to the throne, and returned, like Noah's dove, with an olive-branch of peace in his mouth. Such experience of the power of prayer had Jacob; Hos. 12:4, "Yea, he had power over the angel, and prevailed;" Gen. 32. Many times the Lord's people, when closed up on every side, have found a sweet outgate, their souls flying upward in prayer. The prayers of the saints have been the great ordinance of the church, have frustrated the plans of enemies, and turned them back on their own heads.

But where is the God of Elijah, while the trade with heaven by prayers is so very low? Alas for the dead, cold, and fiat prayers, that come from the lips of professors at this day! so weak and languishing, that they cannot reach heaven. Sometimes the Lord lets loose enemies on his people, tosses them from vessel to vessel, and then the way betwixt heaven and them was well occupied. They had still some particular suits lying before the throne, and they could have given a good account of their receipts. But long ease has made them lose their tongue; so that the experience of many in that point now can hardly be named, unless they turn back to former days. There is one experience of Elijah's, which, I fear, is not uncommon among praying folk at this day, and that is, a restraint laid on them, that they cannot wrestle with God for the averting of wrath from the generation of God's wrath, 1 Kings 17:3–9. Such a sad experience had Jeremiah also, before the Babylonish captivity, Jer. 14:11, and 15:1. And though God doth not so reveal his mind now in particular cases, yet I suppose that it will be found, that those who live near God, and have the spirit of prayer in such cases, may find something equivalent thereto in their liberty and confidence with the Lord, and that according to the subject of their requests: Ezek. 36:37, "Thus saith the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them."

3. The experience of the sweet fruits of dependance on the Lord, and of a little going far, with his blessing: 1 Kings 17:16, "And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the Lord." Elijah saw so very few for God in his day, that he thought he was alone; and the Lord strengthened his faith by such experiences. Many times God's people have had such experiences of the Lord's bringing great things about by small beginnings, as the cloud like a man's hand, according to the promise, Prov. 4:13, "But the path of the just is as the shining light, that shineth more and more unto the perfect day." Hos. 6:3, "His going forth is prepared as the morning, and he shall come unto us as the rain, as the latter and former rain unto the earth." God has many ways of working in the experience of his people; and when he works by means, sometimes he does great things by small means, as the feeding of Elijah, the widow and her son, so long on an handful of meal, and a little oil in a cruse; Haman's hellish plot is overturned by the king's falling from his rest one night, Esth. 6:1. Sometimes by contrary means, as Elijah was fed by the ravens who were more likely to have picked flesh from him, than to have brought it to him.

But where is the God of Elijah at this day, when what we have seems to be blown upon, that it goes in effect to nothing? Our table is plentifully covered, yet our souls are starved; our goodness sometimes looks as a morning cloud, it blackens the face of the heavens, and promises a hearty shower, but quickly proves as a little cloud, like unto a man's hand, which is ready to go to nothing; yea, the generation is blinded by the means that have a natural tendency to give light. Ah! "Where is the God of Elijah?"

4. The experience of a gracious boldness to face the most daring wickedness of the generation he lived in, though it was one of the worst. This eminently appeared in his rencounter with Ahab, 1 Kings 18:1; his standing alone against four hundred and fifty of Baal's prophets; whatever was his natural temper, he owed this to the grace of God, for when he was left to his natural courage, it failed him, chap. 19:2–4; but the Lord spirited him then for the hard work he had to do, that he feared nothing in his master's cause, Acts 4:13, "When they saw the boldness of Peter and John, they marvelled, and they took knowledge of them, that they had been with Jesus."

But where is the God of Elijah now, while the iniquities of our day meet with such faint resistance, while a brow for the cause of God, a tongue to speak for him, and a heart to act, are so much wanting. The wicked of the world, though they have an ill cause in hand, yet they pursue it boldly; but, alas! the people of God shame their honest cause, by their cowardice and faint appearing in it. If God give us not another spirit, more fitted for such a day, we will betray our trust, and bring the curse of the succeeding generation on us.

5. The experience of a glorious and powerful manifestation of himself, in a solemn ordinance, even at the sacrifice on Mount Carmel, which was ushered in with the spirit of prayer in Elijah, 1 Kings 18:37–39, "Hear me, O God, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again. Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces, and they said, The Lord he is the God, The Lord he is the God." That was a glorious day's work, when Satan fell like lightning from heaven, from which day, no doubt, many dated their conversion, some their revival, and the people there generally felt somewhat divine on their spirits. Such glorious days the church has often had in ordinances, which have been as a high stream-tide of the gospel; so that three thousand were converted at one sermon, Acts 2:41.

But where is the God of Elijah, when so little of the Spirit's influences is found in ordinances, even solemn ordinances? Here is the mantle, but where is the God of Elijah? Here are the grave-clothes in which sometimes the Lord was wrapt up, but where is he himself? Communion-days have sometimes been glorious days in Scotland, and sometimes the gospel bath done much good; so that ministers have had almost as much to do to heal broken hearts, as now to get hard hearts broken; but "where now is the God of Elijah?"

6. The experience of being enabled to go far upon a meal, 1 Kings 19:8, but where now is such experiences, while there is so little strength in the meals to which we now sit down? This is a time wherein there is much need of such an experience; the Lord seems to be saying to his people, "Rise and eat, for the journey is long;" and what a hard journey some may have, ere they get another meal, who knows?

Lastly, The experience of the Lord's removing difficulties out of his way, when he himself could do nothing at them; Jordan divided; so Peter had the iron gate opened to him of its own accord: for when the Lord takes the work in hand, were it never so desperate as to us, it will succeed well with him. Sure we have need of his experience this day. How is the case of many souls so embarrassed at this day, that they cannot extricate themselves, by reason of long and continued departures from God! so that all they can do is, that they are fighting and going backward. Ah! "where is the God of Elijah," to dry up those devouring deeps! Enemies have surrounded the church, and brought her to the brow of the hill, ready to cast her over; "where is the God of Elijah," to make a way for her escape?—I shall next consider,

II. How we should come to God for the same entertainment, if we would come speed. There were two things Elisha did, for the presence of God to be with him, as he had been with Elijah.

1. He prayed for it, sent his prayer to heaven for it; and if we would have the experience of God's presence as in former days, we must ply the throne of grace for it this night. And there are three things in his prayer, which must be in ours.

(1.) A most pressing sense of need, where he saw he could not venture into Elijah's post without Elijah's God. Sense of need makes earnest prayers. What is the reason we see not the glory of the Lord as formerly? we reign as kings without it; men have found out ways of their own, to get comfort without communion with God; they have the creatures' breasts to suck at, when the Lord's consolations are not dropping into them. But if ever the Lord return to this generation, there will be a hunger raised in them, that all the world will not be able to satisfy.

(2.) A most vehement desire of his presence; "Where is the God of Elijah?" There was a flame of desire after the Lord, that could not be satisfied without him. Some have observed in nature, that the tongue is tied by a double string to the heart in man. If so, it seems it has been designed that the tongue should be a stringed instrument, to sound out only the language of the heart. Were the heart more eager for the divine communications, we would wrestle with God in earnest, and not let him go till he bless us; but, alas! our coldrife prayers do but beg a denial.

(3.) There was great faith in his prayers: "Where is the God of Elijah?" Faithless prayers will be inefficacious prayers to the end; but the hand of faith will pierce through the cloud wherewith the Lord covereth himself, 1st, He believed God could do what he sought, therefore he calls him Jehovah, and the God of Elijah, who had discovered his power in dividing the waters before. 2dly, He believed God would do it, he had God's call to the work; Elijah was taken away from him, but he had Elijah's mantle in his hand, for a token God would be with him, as with Elijah before; and he was not faithless, but believing. So we must believe also, if we would see the glory of God; not only the power, but the good-will of God; Jer. 17:6, 7, "Blessed is the man that trusteth in the Lord, and whoso hope the Lord is."

2. He used the means Elijah before him did, for attaining God's appearance and manifestation of himself. He smote the waters; no matter though the means be unlikely to produce the effect, if they be of God's appointment; and in faith we must stretch out the withered hand, if we would have it restored, and venture on the work upon the credit of the promise.

As a conclusion to this discourse, let me exhort you to go to the Lord Jesus this night, and wrestle for his presence as in former times; and let the consideration of God's presence with his people in former times, take you to the same God for the same entertainment.

To prevail with you, I would offer the following motives.

1. Consider it is too evident the Lord has forsaken this generation in great measure. He is writing bitter things against this church and land. Her beauty is marred upon all her assemblies; where the cloud of glory some time rested, we may write Ichabod! Hence it is so few are converted in our day; and the Lord's own children, though they get some food, yet they fare not so well as in former times. Why? because the Lord is withdrawn in his anger. The sun of the gospel in Scotland is as a winter sun, and looks as if near the setting, at least getting under a dark cloud: Isa. 64:7, "There is none that calleth upon thy name, that stirreth up himself to take hold on thee, for thou hast hid thy face from us, and hast consumed us, because of our iniquities."

2. This would be the way to get a blessing; importunity prevails much in heaven. Were we thus exercised, we might get a blessing to this church, a blessing to this communion: Cant. 3:4, "I found him whom my soul loveth; I held him, and would not let him go, until I bad brought him into my mother's house, and into the chambers of her that conceived me:" a blessing we should seek from him to ourselves. Though the Lord is sometimes so angry with a generation, that there is no turning away of his wrath, yet the serious seekers of his face will always get the blessing: Isa. 3:10, "Say ye to the righteous, it shall be well with him, for they shall eat the fruit of their doings."

3. The door we set you to is a door where many have been liberally helped before you, and the Lord's arm is not shortened. The saints that were richest in experience got them all there, and all the fair ones now in glory, he was their God, that was with them in life, death, and now after death. Let the good report of his house, then, make you flock about his door, for there is no ground for that temptation, Job 5:1, "Call now, if there be any that will answer thee, and to which of the saints wilt thou turn?"

4. It is a door where there is nothing given for personal worth. All that ever was given there to any of the children of fallen Adam, was given with that protestation, Ezek. 36:32, "Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your own ways, O house of Israel!" That the most unworthy in all succeeding generations might see they were welcome, it is for his own sake; and that cannot change.

Lastly, What will ordinances avail without his presence? Nay, they will do ill, instead of doing us good; they will bring on us a curse instead of a blessing; and therefore wrestle with him, and protest, Exod. 33:15, "If thy presence go not with us, carry us not up hence." The sermons will be to you as an empty sound, the Lord's table as an empty chair of state, when the King is away. If his presence be not given you, you will get no spiritual feast; and one had better be at a common table, than at the Lord's table, when they do not feed: 1 Cor. 11:29, "For he that eateth unworthily, eateth and drinketh damnation to himself." If the king be away, then there will be no furniture for trials, none for the evil day, that seems to be approaching quickly; none for a dying day that is awaiting all of us. Now, if ye would find him, seek him in Christ, look for him in the several means of his appointment, streets, courts, &c. Put away every thing that mars his presence with you.

SERMON XII

THE SAME SUBJECT CONTINUED.*

And he took the mantle of Elijah, that fell from him, and smote the waters, and said, Where is the Lord God of Elijah? 2 KINGS 2:14

I SHALL now,

III. Give the reasons of the doctrine, or shew, that the consideration of God's presence with his people in former days, should bring the succeeding generation to the same God for the same entertainment.

This consideration may and ought to work upon us in two ways.

1. By way of simple excitation and upstirring. When Elisha considered what God had done for Elijah, it set his soul on fire, inflamed his desires, set his heart a-longing after the Lord, that he might deal the same way with him. Thus the consideration of God's gracious appearances to and for his people in former times, should be a powerful motive to labour for the same or like experiences. It should inflame our hearts with a holy emulation, and earnest desire of the blessed entertainment others have got before us at God's door; for the following reasons:—

(1.) Because, so far as we come short of it, it is a sign we are so far off the way where the footsteps of the flock are to be seen, Cant. 1:8; and that is so dangerous, that it may well strike a nail to our heart to think of it. What is the reason we fare not so well about the Lord's hand as others before us? Have we not the same God to go to, the same covenant-promises? We have the same breasts of divine consolations, as full as ever, but it seems we have much lost the art of sucking them, that sometimes has been our experience.

(2.) Because, so far as we come short, it is a sign of God's anger against us, that he hath some quarrel with us he had not with his people in former days of the right hand of the Most High; and may not this prick us to the heart, and set us to our knees? Isa. 59:12, "For our transgressions are multiplied before thee, and our sins testify against us." What is it but the sins of the generation, that stops the communication of the divine goodness? Does the Spirit of the Lord depart till he be grieved, or the holy fire go out till it be quenched? Does the Lord close his distributing hand till his people close their months? or does not the oil run while there are empty vessels to receive it? While the furious wind of persecution blew on God's people in Scotland, and the sweeping rains fell, sweeping away their earth from about them, the fountain of the divine goodness to them ran freely; but now, alas I through long ease, we have got the springs stopt with our mud and earth.

(3.) Because we have as much need as they had: Luke 15:17, "And when he came to himself, he said, How many hired servants of my father's house have bread enough, and to spare, and I perish with hunger! I will arise, and go," &c. If we be less at God's door than other's before us, it is not, I am sure, for any wealth we have at home, more than they had; it is not that we do not stand in need, but that we are not so sensible of our need. Many of the Lord's people have taken little rest, when they had more than we can pretend to; they have been very anxious to increase their stock when it was far above ours; and when we consider how fast they ran, when they bad reached far above our small measure, should not that stir us up to mend our pace? Phil. 3:13, 14, "Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things that are before, I press towards the mark for the prize of the high calling of God in Christ Jesus."

(4.) Because these glorious examples should not be without due influence upon us. Example is a most efficacious incitement; Cæsar grieved when he saw the statue of Alexander, and considered how he, at the age of thirty, had conquered the world, and himself, being older, had done nothing; Heb. 12:1, "Wherefore, seeing we also are compassed about with such a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us." How may we blush when we consider the stature of those before us, that have been as the palm-tree, while we, growing in the same soil, are like pitiful shrubs! Surely if our spirits were not mightily sunk and degenerate, the glorious example of the Lord's people in former days would set our whole soul a-going after the God of Elijah.

2. It should work on us by way of encouragement. Elijah's example gave Elisha hopes he might find God the same to him he had been to his predecessor. Encouragement is a notable spur to diligence, and is that which is most likely to take with men. What is it which makes us that we wrestle not for God's presence, as in former days? even unbelief, that tells us we need not be at the pains, for it will not do. But the report of the godly in former days contradicts the report of unbelief, and therefore should bring us back to God's door; even as when a beggar, having called at a door for his alms, was coming away without it, and should meet with another that had been plentifully served there, who would say to him, That is a good house, and though one may stand long at the door ere they be served, yet they give ay a liberal alms at length; would not that bring the beggar back again? So should the consideration of God's presence with his people in former days bring us to him for the same entertainment. For this there are the best reasons; such as,

(1.) Because the experiences of the Lord's people in former days were given, and put on record, for that very end. All the experiences of God's presence with his people in former days, are as so many signs of peace on earth, and good-will towards men. They, as it were, stand at God's door, to invite and encourage those of succeeding generations to come in there for the same or like entertainment; and his people do but answer the design of them, when they come and inquire, "Where is the Lord God of Elijah?"—2 King 2:14, "That in the ages to come he might shew the exceeding riches of his grace, in his kindness towards us through Christ Jesus."—Rom. 15:4, "For whatsoever things were written aforetime were written for our learning, that we, through patience and comfort of the scriptures, might have hope."

(2.) Because these experiences say there is enough to be had in God for the seeking, if we seek in his own way: Psalm 22:4, "Our fathers trusted in thee, they trusted, and thou didst deliver them. They cried to thee, and were delivered; they trusted in thee, and were not confounded." The saints that have gone before us have spread a good report of God's house, that others after them might come to the same door. They have had the experience of the Lord's help in all the cases that we can be in; and whatever be the difficult steps we have to go, if we mark narrowly, we will see the footsteps of the flock before us in these steps through which their God has graciously handed them: Psalm 34:6, 8, "This poor man cried, and the Lord heard him, and saved him out of all his troubles.—O taste, and see that the Lord is good; blessed is the man that trusteth in him." And their experiences are their testimony to the truth of his promises: Psalm 12:6, "The words of the Lord are pure as silver tried."

(3.) Because we have the same advantages that they had, yea, and more than some of them, that lived in darker days than we do. How many have groped the way to the throne of grace, when they bad not such light shining around them as we have to shew the way; but, however we make the comparison, we have the same God to go to that they had, who has as much to give, and is as gracious as ever: Jam. 1:17, "Every good gift, and every precious gift, is from above, and cometh down from the Father of lights, with whom there is no variableness, neither shadow of turning;" the same High Priest over the house of God, that is as well heard by the Father now as ever, Heb. 13:8, "Jesus Christ, the same yesterday, and to-day, and for ever;" the same covenant, for it is everlasting; the same promises, whose truth and mercy endure for ever.

(4.) Because all that ever the best of the saints got was in the way of free grace. It was not only undeserved, but given over the belly of ill-deserving: and if it be free grace that opens the door, what needy sinner is there but may come forward for a share! All the love that was ever bestowed on any of them, was free love, without the least deserving; if ye think there is any exception, look through them all, from Adam downwards, and name the man if you can. Paul challenges the world to do it, Rom. 11:35, "Or who hath first given to him, and it shall be recompensed unto him again?"

IV. I am now to make some practical improvement. And this,

I. In an use of reproof. This reaches a reproof to several sorts of persons; as,

(1.) To our modern blasphemers, who reckon the saints' experiences of the workings of the Lord's Spirit on their spirits nothing but the effects of imagination, heat of fancy, or somewhat else. So true is it, 1 Cor. 2:14, "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." But when we consider the sanctifying effects of these operations felt on their spirits, how by these their hearts are loosed from the lusts to which they were formerly glued, inflamed with love to God and his holy law, and thus to despise the world, rejoice in tribulation, joyfully to suffer for Christ, and deny themselves to all that is dear to them in the world for his cause, we must conclude, that these men do but new-model the doctrine of those that taught long ago that Christ cast out devils by Beelzebub, the prince of devils; and that, as their working is formal, suited to the spirit of the natural man; so their spirit is profane.

(2.) Those that slight the experiences of the people of God, and appearances to and for them, as not worth their notice, far less of their pains, to got the same entertainment; and yet they did more service to the cause of God, by their godly simplicity, than we are like to do by our refined prudentials; and no wonder, for if a man will be truly wise, 1 Cor. 3:18, "Let him become a fool, that he may be wise." A little faith and dependence on the Lord for light and strength, will go farther than much carnal foresight. But they had the spirit of preaching, praying, and other things belonging to the service of God; and we have the bare act of it. The good Lord send back the Spirit, come of the act what will!

(3.) To those who are ready to talk big of the experiences of God's people, and of God's appearances for them in former days. With a whole heart, their consciences bearing them witness, they are not concerned to wrestle with God for themselves or others now, or to put to their hand, in their several capacities, to the revival of practical godliness in the generation; but, on the other hand, do improve it to the hardening of their own hearts, and to the contempt of ordinances and ministers. These are the genuine offspring of those who built the tombs of the prophets, and garnished their sepulchres, yet are filling up the measure of their fathers' iniquities, Matth. 23:29.—Whence I may observe, (1.) That dead prophets are better liked by a formal generation, than living ones, for they get less trouble of the dead than of the living. (2.) Such would make a brave use of the means of grace that were in former days, which they are sure they cannot get, while they have no power to improve the means that are among their hands. (3.) These will condemn their fathers' misusing of the prophets that are gone, who yet will trample on their successors that are remaining.

(4.) To those who improve the experience of the Lord's people in former days against themselves, to the deadening their own spirits, instead of quickening them, when they look upon them. By the subtlety of Satan, they are thereby discouraged and broken instead of being animated, as they ought, to seek the same entertainment. It is the remains of a legal disposition in any of the children of God, that is the source of discouragements arising from this airth. They look more to the goodness that was in the saints, and the ill that is in themselves, than to the blood of the Lord Jesus Christ, through which alone the divine goodness did flow to them, and through which it may flow as freely to themselves.

Lastly, To those whose hard thoughts of God the experience of all the saints from Adam cannot remove. So vile are they, they conclude, that God's heart cannot be towards them, though they have all the experiences of former saints, as so many depositions to confirm the welcome of all that come to him through Christ, whatever they have been. O lay by these hard thoughts of God, so destructive to yourselves, and so dishonourable to God. Look among all that ever came to God, if ye can find one that died at his door; if that be your lot, you will be the first; but God's word says you shall not: John 6:37, "Him that cometh unto me, I will in nowise cast out." Beware of hard thoughts of God whatever your disappointments be; if the devil can get that point wrought up in you, he has you fair before the wind for hell, where the fearful and unbelieving land: and there is not a readier way on earth than that, to create a hell within a man, a hell, I say, where sin and sorrow for sin are both at a height. But here some may propose this

OBJECT. No other person's case is like mine. ANSW. And there is none good as the Lord; he is goodness itself, infinite goodness, and infinitely good to sinners in Christ; and that is sufficient to swallow up your matchless evil. What think ye of Paul, Manasseh, Adam? But though ye cannot see a case like yours among all the elect of God, you cannot thence conclude your case is marrowless, more, than if ye were in a wilderness where ye could see no marks of a person's foot, ye might conclude never one was there before you. But suppose the saints' experiences leave you, yet the word will reach you: Rev. 22:17, "And the Spirit and the Bride say, come; and let him that is athirst come; and whosoever will let him take of the water of life freely." And if your case be quite new, God will do a new thing according to his word. Some person must go foremost in every case; venture you, then, on Christ with that case of yours, that others that may be in it after may follow, and ye shall find a matchless physician for a matchless malady.—I shall only add,

2. An use of exhortation. Let me exhort all, especially communicants, to seek the Lord's presence and glorious appearances as in former days; and make this your great business, never ceasing till he make himself known, as in the days of old.

(1.) Seek his glorious presence to the spirits of his people, as in former days. The Lord's work here is at a sad stand; cry, "Revive thy work in the midst of the years," Hab. 3:2. Their bones are in that respect lying dry about the grave's mouth. O cry for the Spirit of life to enter into them! Even the trees of God's planting are become mighty sapless; God's wheat is mighty withered at the root; cry for a shower of influences, that the work within, that is at such a stand, may go on yet, and soul-exercises may be set on foot again.

(2.) Seek his powerful manifestation of himself, to purge the generation's wickedness, and to make holiness more common and shining in our day. There is a deluge of profanity overflowing the land: "Where is the Lord God of Elijah?" Cry for his appearance, to turn the stream, to make iniquity hide its head, and holiness to settle in its room. There is a glorious promise to the gospel-church, in Zech. 14:20, "In that day shall there be upon the bells of the horses, Holiness unto the Lord; and the pots in the Lord's house shall be like the bowls before the altar;" cry for the accomplishment of it, to him with whom is the residue of the Spirit.

(3.) Seek his glorious appearance in ordinances, as in former days, that he would beautify the place of his glory by his presence. Do your utmost to get him into your mother's house, for it is a heartless house when he is away. We have been in pain, we have, as it were, brought forth wind, we have not wrought any deliverance in the earth: "Where is the Lord God of Elijah?"

(4.) Seek his glorious appearance for his churches, now when they are so low, and the hand of the Antichristian faction is so high: Jer. 51:50, "Remember the Lord afar off, and let Jerusalem come into your mind;" for your mother-church in particular, against which many are gathered, saying, Let Zion be defiled. Behold how pin after pin in her tabernacle is loosed, that it must quickly lie along upon the ground, if the Lord himself do not appear to hold it up. Seek for the revival and preservation of the covenanted work of reformation, that sacred pledge transmitted to us at the expense of the precious blood of many of the saints, the bearing down and destroying of which is like to make these nations yet swim with blood. Our rowers have rowed as into deep waters, where they have sunk our nation, and solemnly buried our covenants in the ruins of it: "Where is the Lord God of Elijah?"

Cry for their resurrection; and if ye can do no more ye may do as Martha and Mary, that owned their relation to their brother while in the grave; and say as Mary, and these with her, John 12:34, when Christ asked, "Where have ye laid him?" "Lord!" say they, "come and see."—For motive,

1. Consider that the Lord's appearances and manifestations of himself as to his people in former days, would make a pleasant change on the face of affairs this day, it would be as life from the dead: Isa. 35:1–2, "The wilderness and the solitary place shall be glad for them, and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing. The glory of Lebanon shall be given to it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God." It would renew the earth's withered and decayed face. If, therefore, you have any respect for the thriving of your own souls, any pity on the perishing souls of a graceless multitude, any regard to God's honour and ordinances, any concern for his ark and work, seek his glorious appearance for his church.

2. Consider that matters are come to such a pass with us now, that nothing less than God's gracious appearance for us, and presence with us, as in former days, can prevent our ruin; we have all grounds to fear an arousing stroke from the hand of the Lord, by means of a French, Popish, and malignant faction, set to raze our Jerusalem to the very foundation, whose tender mercies are cruelty; and if we should miss it, which is not likely by all appearance, there will be a blacker sight seen on this church, and these nations, by reason of that spirit of enmity against the purity of religion, and against all practical religion, that has made such dreadful advances this day, that, if God do not seasonably strike in, will, through time, wear out the saints of the Most High.

Lastly, Consider the glorious things spoken of the latter times, to which the world seems to be advancing apace. The extraordinary efforts made this day for advancing the kingdom of the devil in the Christian part of the world, the universal decay of piety in the churches look like a critical juncture, when the honour of God is called upon to "arise like a giant refreshed with wine," to purify a people to himself, and to strike his enemies on the hinder-parts. Whatever sad work may be made on the churches before that come, O cry, "Awake, put on strength, O arm of the Lord! awake, as in the ancient days," Isa. 59:9.—I shall close with a few advices.

1. Stir up yourselves to repent and reform: "Strengthen the things that remain, that are ready to die," Rev. 3:2. It is high time we were bending to our feet, when the fire has begun to catch hold of our bed of sloth; we have slept long enough, labour now to get and keep matters clear betwixt God and your souls.

2. Lament after the Lord: 1 Sam. 7:2, "And all the house of Israel lamented after the Lord." Upon that they had occasion to set up another Ebenezer. The tears of the Lord's people after a departed God are the ready way to bring back their tender-hearted Lord. Mourn over your own sin, and the sins of present and former times.

3. Study unity, and beware of division, Psalm 133:3; be more afraid of your own than of other people's sins. This church at best is but weak; let us not by divisions make ourselves an easier prey to the common enemy, lest God be provoked to cast us into the fire, to make us burn together.

4. Lay out yourselves for the advancement of piety, to stir up one another to holiness, love, and good works. Put to your hand this way to hold up a standard for Christ in the world; the devil's agents are busy, not only against the out-works of religion, but to sap the foundations of it. What are you doing to strengthen them? To talk and complain about the defections of the time, will not do it, but apply your main force to advance and strengthen the vitals of religion in yourselves and others.

5. Labour to put yourselves in a posture for suffering; cast the burden of earth off your back, and let your shoes be on your feet, your eye on the prize; pursue it over the belly of all hardships you may meet with, and you will readily find God will be with you.

Lastly, Pray, pray, lift up a cry for the remnant that is left; let us meet continually at the throne of grace, ministers and people, to tryst with him in his ordinances, and to wrestle for his presence.

SERMON XIII

CHRIST THE FATHER'S GIFT TO HIS CHOSEN PEOPLE.*

Behold, I have given him for a witness to the people, a leader and commander to the people. ISAIAH 55:4

IN the first verse of the chapter, there is a large offer of grace, and a cordial invitation to all to improve the blessings of salvation. In the second and third verses, the Lord expostulates with sinners for their slighting this offer, and pursuing after other things. Then the invitation itself is renewed, and backed with weighty motives. In all this the Lord has a special respect to the Gentiles, who at that time were strangers to the covenant of promise. In the text, there is a notable ground of encouragement for sinners to come to Christ; the very scope of it is to encourage them to come to him; it is as if God had said, Why are you afraid to come? behold I have given him for that very end, to be a witness, a leader, and a commander to the people. Therefore you may conclude, that he must have a people to believe in him as a witness, follow him as a leader, and obey him as a commander. Did ever any prince give any captain's commission, but when he designed also he should have some under him as soldiers?

In the text, we have a declaration of what God the Father hath done for poor sinners: and because it is an unequalled deed, it is ushered in with a note of attention and admiration, "Behold I have given." He has made a gift to sinners, a gift such as may supply all their wants.

1. Consider the giver; "I," that is, the Father, the contriver and source of the sinner's salvation. None else could give such a great gift, none else had power to make this gift. In regard of the giver, then, it ought to be received with all due respect and gratitude.

2. Consider the gift, "him;" that is Christ, of whom David was a type; John 3:16, "God so loved the world, that he gave his only begotten Son." This is a gift suitable to the greatness of the giver. He gives like a king, yea, like the King of kings: for his gift is unspeakably and infinitely great.

3. Mark the conveyance of this noble gift: "I have given him;" I have freely bestowed him. This was according to the covenant of grace; he was not given against his will. No; his Father's will and his are one, he gave himself also. The Father freely designed him for the work, and he cheerfully accepted, saying, "Lo! I come."

4. Consider the end of this gift. For what purpose did the Father give Christ? Why, it was to supply the needs of the people, both the Jews and the Gentiles. But here the Gentiles seem to be especially aimed at, ver. 5, "Behold, thou shalt call a nation that thou knowest not; and nations that know not thee shall run unto thee." What sort of people these were, may be learned in part from the ends for which Christ is given. He is given,

(1.) For a witness, to testify the truth and to reveal the mind and will of God to the people: John 18:37, "To this end," said Jesus, "was I born, and for this cause came I into the world, that I should bear witness to the truth; every one that is of the truth he heareth my voice." Hence it follows, that they are an ignorant people that know not God, nor the mysteries of salvation; the very people, that have lost their eyes in Adam; an unbelieving people, who will not believe God, unless he proves what he says by his witness.

(2.) For a leader, to go before them as a prince and a captain, as the word signifies, and so they are a people that have difficulties to go through, and know not their way, and so stand in need of a leader. He is given,

(3.) For a commander, to give them laws and rules for their obedience. This implies that they are an unruly people, who must have one to keep them in order.

There is a "behold" prefixed to the text. This serves to stir up attention and admiration. Let us consider and wonder, how graciously and suitably the Lord has provided for us.—In this verse there is this

DOCTRINE, That the Father's giving of Christ to be a witness, leader, and commander to sinners, is a matter worthy of deepest consideration, and greatest admiration.

In discoursing on this subject, it is intended, by divine aid,

I. To shew you some special steps of God's giving this noble gift, Christ.

II. To inquire for what this gift is so remarkable.

III. What we may behold in the Father's giving this gift. And,

IV. To conclude with a practical improvement.

We are then,

I. To shew you some special steps of God's giving this noble gift, Christ.

1. God made this gift before time, even from all eternity, in respect of designation; the Lord designed him to be a witness, leader, and commander to the people; from all eternity did God design to bring many sons to glory; and therefore at that period also did he design their captain for them. What is done in time is but the execution of eternal decrees; eternal life was promised us in Christ Jesus before the world began, Tit. 1:2.

2. God gave him in the morning of time, in the first promise: "The seed of the woman shall bruise the head of the serpent." When Adam fell, and involved all his posterity in a lost condition, when he had carried all of them out of the way of life, so that none of them could ever know it again without a witness, nor walk in it without a guide, then God promised this noble gift, to make up what Adam had lost, and to restore to us what he had taken away.

3. In the fulness of time, when be actually exhibited this gift; when the word was made flesh, and tabernacled among us, "When the fulness of time was come, God sent forth his Son, made of a woman, made under the law," Gal. 4:4.

Then was seen that great gift foretold by Moses and the prophets, shadowed forth by the law, and looked for with earnest expectation by the people of God. A time it was when he thus came, wherein the world lay in deep spiritual darkness; the knowledge of the true God was almost totally abolished among the Gentiles; they knew not God, and the true religion was dreadfully corrupted among the Jews. The few that remained were wearied with the burdensome ceremonies, that could not make the comers thereunto perfect, and therefore looked for the mercy promised unto the fathers.

4. God gave this gift in the last time, when the gospel was freely preached to all nations. Then it was, and ever since, that Christ set up his standard in the world, to receive all, without distinction that would fight under his banner. Thus God gave him in respect of the free offer: "He is the gift of God," John 4:10.

5. He gives him, in particular, to every elect soul in the time of love, the day of espousals. This is that blessed spot of the believer's time, wherein they match with the Son of God, believe his word, and give themselves up to his conduct. They thus receive the unspeakable gift of God; and this is a crowning mercy indeed! Whosoever thus by faith receives this precious gift, shall receive him over again in the marriage-day, that is, when time is over and gone. Then it shall be said, "Let us be glad and rejoice, and give honour to him, for the marriage of the Lamb is come, and his wife hath made herself ready."—Let us,

II. Inquire for what this gift is so remarkable?

1. It is remarkable, for the hand from whence it came. It was the Father that gave Christ; even he spared not his own Son, but delivered him up for us all, Rom. 8:32. If a gift be valuable for the sake of the giver, then Christ is the most valuable gift, as given by the Father; and therefore he that slights Christ, slights the Father also. The town-clerk of Ephesus supposed that none could but know, that the Ephesians would be zealous for the image of Diana, because it was supposed to have fallen down from Jupiter, Acts 19:35; ten thousand times better reason have we most highly to esteem our Lord Jesus, because we have the most infallible assurance, that he came down from God, the Father of mercies," My Father (said Jesus), giveth you the true bread from heaven," John 6:32.

2. It is remarkable for the persons to whom it is given. Who are they? they are men, and not angels, sinners and not saints: "God commendeth his love towards us, in that while we were sinners, Christ died for us," Rom. 5:8, "Yea, in due time he died for the ungodly." Men that give gifts, usually give them to their friends, but God gave even his unspeakable gift to his enemies; men gave to the rich, but God gave to the poor; he gave this gift to them that had mis-spent the gifts bestowed upon them at their creation. O let us set a mark here, and say, "Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God!" 1 John 3:1.

3. It is remarkable for the seasonableness of it. God not only gave his Son, but he gave him in proper season; as it was with Abraham, for whom God provided a ram to be offered in the stead of his only son Isaac, who was already bound on the altar; so, when the sinner's neck was on the block, when divine justice had a sure hold of him, and was about to strike the fatal blow, then did God provide, and give Jesus to be a sacrifice in our stead. O what a surprise, as well as a comfort, was the promise of him to poor Adam! and O how welcome to us should be this faithful saying, and worthy of all acceptation, that God sent even his own Son, "to seek and to save that which was lost."

4. It is remarkable for the suitableness of it. Unsuitable gifts are not much esteemed. What though a man would give a purse fall of gold to one starving for want of bread, or present plenty of food to a person just dying of an incurable disease? Such unsuitable gifts could be of no use to these persons; but Christ is every way suitable to the sinner's case: "Wherefore he is able to save to the uttermost all that come unto God through him; because he ever liveth to make intercession for us." For such an High-priest became us, who was holy, harmless, undefiled, and separate from sinners, and made higher than the heavens." The balsam of his blood exactly answers our wounds in breadth and length; it cleanses from all sin, and purges the conscience from dead works. It was contrived by infinite wisdom for this purpose, and every sinner whose eyes are opened at once sees his suitableness; for Christ is "the power of God, and the wisdom of God," 1 Cor. 1:24.

5. This gift is remarkable, for the necessity of it: Acts 4:12, "Neither is there salvation in any other; for there is none other name under heaven, given among men, whereby we must be saved." What would the world have been without Christ but a dungeon of darkness, a pit of horror, a prison of misery and despair? Had we only heard God thundering on Mount Sinai, and not God groaning on Calvary, then we had made the rocks rent, and the hills resound with our desperate outcries. No man, no angel, was able to help; nothing but the blood of God could expiate our guilt.

6. It is remarkable for the greatness of it. It is a gift without a parallel in heaven or in earth: "God so loved the world, that he gave his only-begotten Son," John 3:16. A greater gift than this Heaven could not give, and earth could not receive. The salvation is great, but the Saviour, the person who wrought out this salvation, must be greater. Many rich and blessed gifts God gives his people, but they are all little when compared with this great gift, for along with it he freely gives us all things. When God resolved to display and communicate his goodness, his wisdom, power and bounty, he made a world out of nothing; but when he resolved to manifest his love, and discover all his glory, he gives us to view it in the face and person of Jesus. The Sabbath was appointed for celebrating the praises of God for the work of creation; but in addition to this, eternity is destined to celebrate the praises of the riches of his grace and glory in Christ Jesus.

7. This gift is remarkable, for the freedom of it.—Christ is a gift every way free. There is a cluster of wonders in the freedom of it.—These we shall in part take notice. This gift is given,

(1.) To the undeserving. We deserve no good at the hand of the Lord, much less the greatest good; we cannot challenge a drop of water by merit, much less Christ and his grace; so that God cannot wrong us, whatever he deny ns. It is given,

(2.) To the ill-deserving; to them who deserved death and damnation; who were justly lying under the curse of the first covenant, and whose demerit would have sunk them to hell. Yea, this gift is given,

(3.) To them that were not seeking it: "I am sought (says God) of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that were not called by my name." Christ can say of all his people, "Ye have not chosen me, but I have chosen you." The Father presses the gift of his Son upon poor sinners, even when they are feeding on husks, and not seeking after him, saying, "Wherefore do ye spend money for that which is not bread, and your labour for that which satisfleth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness," Isa. 55:2. It is given,

(4.) To them that were not expecting it, or looking for any such gift at his hand. How was Zaccheus surprised when Jesus said unto him, "This day is salvation come to thine house," Luke 19:9.

(5.) Yea, it is still offered to them who have often refused it, who have been frequently bidden to the marriage-supper, and have as often refused to come: "Ye will not come to me, (says Jesus), that ye might have life;" but yet still does he say, "Why will ye die, O house of Israel?"

8. This gift is remarkable for the unchangeableness of it. All the spiritual gifts and callings of God are without repentance; but above all it is so with Jesus, his great and unspeakable gift. Where he once comes, he never afterwards goes away. There is a strict bond of union betwixt Christ and the soul, which death itself cannot dissolve; yea, "there is nothing that can separate us from the love of God that is in Christ Jesus." If the soul cannot keep fast hold of Christ, Christ will keep fast hold of it: "I know my sheep (says Jesus), and they follow me; and I give unto them eternal life, and they shall never perish; neither shall any man pluck them out of my hand," John 10:27, 28. If the hand of faith be weak, he can strengthen it; and the Spirit of God does not faint or grow weary. The term of the union between Christ and believers is during life eternal.—Let us,

III. Inquire what we may behold in the Father's giving this gift. Much, much indeed, may we here behold, that merits our attention, admiration, gratitude and love. But at present, time only permits me simply to mention a particular or two.

1. In this gift we may see our own needs. If our necessity had not been very great and urgent indeed, God would not have given his own Son, to be a witness, leader, and commander to us; had not our misery been great, and also beyond the power of men and angels to deliver from it, God would not have provided and given such a ransom for ns. This at once shews our misery to have been so great, that none but Jesus could deliver us from going down to the pit. The divine excellence and infinite value of the remedy, clearly demonstrate the absolute necessity on our part of such a cure.

2. In this gift we may see infinite love. What but love, love eternal, and boundless grace, could have induced God the Father to have given his own well-beloved Son, even to die in the room of such creatures as we are? Instead of merit, we had the very greatest demerit; and God was under no obligations to give us such a gift; his own love, then, was the source. In the gift itself, we have the greatest display of love ever made to any of the creatures of God; the greatness of it the heart cannot conceive, nor the tongue express; the greatness of it will through eternity excite the admiration, gratitude, and love of angels and men.

3. In this gift, we have to contemplate a glorious design of doing good to sinners. All the gifts of God are intended for our good; but as this is the greatest of them all, yea, infinitely greater than them all taken together, so the good evidently intended by it is also exceeding great; yea, it bears a proportion to the infinite value of the gift itself. When we consider the divine dignity of the person sent, and his near relation to the Father, when we consider the greatness of the work his Father gave him to do, and the tremendously dreadful sufferings which he appointed him to endure, we may at once conclude, that the good thereby intended for sinners was so great, as to be worthy of the wisdom and goodness of the person who sent him, and worthy also of the Son of God to accomplish. This was nothing else than eternal life: Jesus, "the Captain of our salvation, was made perfect through sufferings, that he might bring many sons to glory."

IV. Let us now conclude with a practical improvement.

My friends, when God makes offer of this gift to you, slight it not, but receive it gratefully; accept of Christ as he is offered in the gospel. When Christ on the cross saw his mother standing by the disciple whom he loved, he said unto her, "Woman, behold thy Son!" then to the disciple, "Behold thy mother!" and from that hour that disciple took her unto his own home. So does God address you, saying to each of us, Behold my Son Christ, and take him home into your hearts.—For motives to this consider,

1. That Christ is a leading gift. Wherever he comes, be never comes alone, he brings a train of blessings along with him, even all the blessings of the everlasting covenant; for in him all the promises are yea and amen. Receive him, and ye shall have a complete and everlasting righteousness with him, reconciliation and peace with God, pardon of sin, sonship to God, an inheritance among them that are sanctified, and, finally, a right to all things. If ye receive him all things are yours: "Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours: and ye are Christ's, and Christ is God's," 1 Cor. 3:21–23.

2. He is a soul-satisfying gift, in the enjoyment of which your souls may rest. Are you not seeking satisfaction, and pursuing after happiness? but "why do you seek the living among the dead?" Why do you suck the dry breasts of the world, and the impure fountains of your own lusts, that cannot satisfy? Isa. 55:2. Nothing but an infinite good can satisfy the desires of the human soul, and here it is. Here in Christ, like Habakkuk, you may find a source of joy and strength, when all other comforts fail. As nothing but the mother's breast can satisfy the hungry infant, so nothing but Christ can satisfy your souls aright: "Whosoever drinketh of the water (saith Jesus) that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of living water, springing up into everlasting life," John 4:14.

3. He gave himself to the death, that he might be a gift suitable to your necessities. He is that bread that the Father gave from heaven; bread that was ground between the mill-stones, and baken in the oven of God's wrath, that be might be bread to you.

4. Do ye not need, positively need him? Can you be happy without a pardon, peace with God, a righteousness, and an everlasting inheritance? Now, there is no possible way of obtaining these, but by him. O! my fellow-sinners, how can ye live or die without him? Sure your own necessities have a loud cry to you not to slight him; your souls, pining away in sin, cry, O slight not a Saviour! your souls, truly sick, cry, O slight not the physician!

5. Consider, he is in your offer; you may have him if you will. "The Spirit and the bride say, Come; and let him that heareth, say Come; and let him that is athirst come; and whosoever will, let him take the water of life freely." You see there is nothing to hinder your receiving him: for the Father is willing to give his Son to you, and the Son is willing to give himself, the Spirit is willing: "All things are ready, come ye to the marriage." Nay, it is not merely a simple offer, but a command: "This is the command of God, that ye believe on his Son." Therefore under the pain of God's eternal displeasure, accept of him: "He that believeth shall be saved, he that believeth not shall be damned.

6. Consider, he will not always be in your offer. When once the Master hath risen up, and shut the doors, ye may knock in vain, there will be no more entrance. Thus ye may be taken from the offer, or it from you; now, then, is the accepted time, and now is the day of salvation.

Lastly, Consider if ye receive him not, ye are lost for ever; and then it will be more tolerable for them that never heard of him, than for you:

"If he that despised Moses' law died without mercy, under two or three witnesses, of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of God?" For we know him that hath said, "Vengeance belongeth unto me, and I will repay, saith the Lord," Heb. 10:28–30.

My fellow-sinners, will ye now take this gift from heaven? I am sure there would not need to be so much work to make you receive a gift that is not worthy once to be named with this: if ye will not take it, what have you to say for yourselves? Perhaps the reasons why some will not receive this gift may be easily found out; as,

1. Some will not, because they need it not; like Esau, in another case, they may be ready to say, "I have enough, my brother, keep that thou hast unto thyself," Gen. 33:9. Alas! many are full, are rich, and reign as kings without Christ; but, O! would to God they were rich, and did reign. Such persons only reign like Saul, when God departed from him. Sure am I, that if there be a soul under heaven needs Christ, it is such a person. They who, like the Laodiceans, are rich and increased with goods, and have need of nothing, and know not that they are wretched, and miserable, and poor, blind, and naked, O how much need had they to listen to the counsel of Jesus, and buy of him gold tried in the fire, that they may be rich; for what have ye without Christ, but has God's curse in it? all your gifts are cursed to you, Mal. 2:2, "I will even," says God, "send a curse upon you, and will curse your blessings, yea, I have cursed them already," because ye do not lay it to heart.

2. Others will not, because they have not room for it; many have no room for Christ; their hearts and affections are otherwise taken up. But, O! what takes up that room? what guests do you lodge in your hearts, that the Son of God cannot have access? If ye have not room, will ye make room? Tell him ye are content to take him, and invite him to make room for himself, and he will do it. He is able to cast out your idols, and to pull down the strong-holds of sin and Satan that are in your hearts.

3. Some will not, because they like not the onerous cause of the gift. There are many that cannot digest what is required of them who belong to Christ: "If any man will be my disciple, let him deny himself, take up his cross, and follow me." They could take the crown, but they cannot away with the cross, or the hard service. Such are to be pitied, for they are led aside by mistakes; if Christ was in your hearts, his service would be your choice, and you would glory in his cross.

4. Many will not, because they have no will to come under the obligation of a gift. Thus it was with the Jews; going about to establish their own righteousness, they submitted not themselves to the righteousness of God. This pride of heart lies often vailed under the shew of humility, when all the while the soul refuses to come to Christ, because of unwillingness. Well, you must either be obliged to Christ for your salvation, or perish; for do what you will, or suffer what you will, if Christ be not yours, you perish.

Lastly, Not a few will not, because they think, though it may do good to others, yet it can do none to them. Who knows but this may be the temptation of some! this is the poisonous breath of monstrous unbelief, that at once flies in the face of God's truth, making him a liar, 1 John 5:10; and in the face of his wisdom, as if he had provided an unsuitable remedy. Sinner, who ever perished in the hands of Jesus? and O what desperate cases has he cured! But do you object there was never the like of yours? ANSW. Then you will glorify Christ the more, if you will venture yourself in his hand. Many wonderful precedents have you as proofs of his ability. Venture yourselves then in his hand, "for he is able to save to the uttermost all that come to God through him, seeing he ever liveth to make intercession for us." Amen.

SERMON XIV

THE CHRISTIAN WEAK, YET STRONG.*

For when I am weak, then am I strong. - 2 COR. 12:10

THE text is a gospel-paradox, best understood by experience. The Christian is a mystery, a mystery to the world; the saints are hidden ones, yea, in a great measure they are a mystery to themselves; so is the Christian life. The apostle in the text, tells us one of the great mysteries of the Christian life, and that is meat out of the eater: "I take pleasure," says he, "in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ's sake." Christianity teaches not a Stoical apathy, no man is more sensible of the weight of his burden than a Christian; yet he can not only bear a heavy burden patiently, (which I believe is a mystery to many of us), but he even finds a pleasure in a burden he is not able to stand under. After sense has considered a trial, gone out and in through it, and found nothing but bitterness, faith can discover a great deal of sweetness in it. The Christian well exercised, may get some glorious sights in his trials and temptations, that afford a refined pleasure.

1. It is a sweet sight for a Christian to see himself standing a candidate for glory, and on his trials for heaven, 1 Pet. 1:6, 7, "Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness, through manifold temptations, that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of Christ."

2. It is sweet to see Christ dragging the corrupt will to the cross, and driving the nails through it, for its mortification: Jam. 1:3, "Knowing this, that the trying of your faith worketh patience."

3. It is sweet to see Christ, in order to the starving of lusts blocking up the passes by which provisions might be brought to them.

4. To see the soul out of weakness made strong, and the devil outshot with his own bow. This account of it the text gives, "For when I am weak," that is, when I am weak in myself, "then am I strong" in Christ; ver. 9, "My grace is sufficient for thee, for my strength is made perfect in weakness." The Lord allowed the temptation to continue with him till he was driven out of himself, and was brought to confess he was not man enough for it, and then the Lord gives him strength against it.

1. In the text there is something supposed, namely, that the Christian is not always weak in the sense of the text; he has not always the due sense of his weakness; sometimes his looks are out, and yet he will go out as at former times. It is no small piece of Christian labour to keep a due sense of our weakness and insufficiency. When the Christian is strong in himself, then he is dead weak. If the devil can but get the man blown up with conceit of his own ability to stand his ground against him, then he has him fair before the wind, as Peter. Hence it is that some will stand before great temptations, and fall before less ones.

2. In the text, there is something expressed. When the Christian is weak in his own sight, then he is really strong; he baffles the temptation, he stands the trial, when he sees he is not man enough for it. Sometimes the devil rages, drives furiously by temptations, persecutions, and the like; but unless he raise the dust, so as to blind the Christian's eyes, that he see not his own weakness, nor the strength of the grace without him in Christ, instead of driving him off his way, he will drive him to Christ, in whom he is enabled to stand, so as to come off a conqueror. I take up the sense of the verse in this

DOCT. That when the Christian is weak, then he is strong; weak in his own eyes, strong in Christ.

In discoursing upon this subject, I shall consider the following points.

I. What is that weakness, which paves the way to spiritual strength?

II. Offer some remarks for confirming this point.

III. Give some reasons of the doctrine. And,

IV. The illustration of these will make way for a large practical improvement, in various uses of the subject.

I am then,

I. To shew what is that weakness which paves the way for spiritual strength.

1. There is in it a holy bent of the heart to that work, to which strength is required, with an honest desire and resolution to go through with the work. If a man hath no mind for the work, it is all one in that respect, whether he be weak or strong: Matth 26:41, "Watch and pray, that ye enter not into temptation; the Spirit indeed is willing, but the flesh is weak. But the Christian, however weak,

(1.) Aims honestly at the performance of every duty. Like David he has respect unto all God's commandments, Psalm 119:6: he dares not baulk any of the laws of Christ; the whole law is written in his heart by divine grace, and he labours to write it over in his practice; he has no objection to any duty he knows to be enjoined of the Lord, but says, "I esteem all thy precepts concerning all things to be right," Psalm 119:128.

(2.) He is honestly resolved to resist temptation, and mortify lusts. This is what mast be done, though he knows not well how; he concludes, that though there be a lion in the way, he must be forward: "I have chosen," says he, "the way of truth," Psalm 119:30; his feet are shod with the preparation of the gospel of peace; he dares not think to fail with every wind, nor to go back and lie down in the embraces of his lusts, for it is to be supposed God has set fire to his rest there.

(3.) He has laid his account with the cross, and resolves to continue his weak shoulders under it, at Christ's call: Matth. 16:24, "If any man," said Jesus, "will come after me, let him deny himself, take up the cross and follow me."

He is resolved to follow the Lamb, though he should lie at the end of it, and never to leave the way of the Lord, for all the storms that Satan may raise in it; he prefers Christ's cross to the world's crown; and what he cannot keep with a good conscience, he will reckon himself better without than with it.

2. A sense of utter inability, and insufficiency, to go through with that work, or any part of it: 2 Cor. 3:5, "Not that we are sufficient of ourselves, to think anything as of ourselves, but our sufficiency is of God." Though his designs are noble and generous, he knows he has nothing in himself to accomplish them; for ye must know, that the Christian's confession of weakness is no compliment, they are children that will not lie; it is no preposterous modesty or diffidence, that blinds a man to his own ability. But he sees things as they really are, and believes himself no more weak than he is. When he looks over all his inventory, of what he is, and what he has in himself, he sees nothing to depend upon, either in point of doing or suffering.

The Christian lies fairest for spiritual strength, when he is so low and weak in his own eyes, as that he dare not trust to anything for his through-bearing, that is not Christ's or in Christ: "They are the circumcision which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh," Phil. 3:3. A man is no more weak in his own eyes than he has reason.—The Christian considers himself as weak,

(1.) When he dare not trust to his own stock of natural or acquired abilities for suffering for Christ. These things may sometimes carry a man through what is duty for the matter, but oftentimes they leave a man in the lurch, and can never help a man to do any good thing that God will accept; and no wonder; for saith Jeremiah, chap. 17:5, 6, "Thus saith the Lord God, Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land not inhabited." See also Isa. 40:29–31.

(2.) When he dares not trust to the principles and resolutions of his heart. Nature is mighty venturous in religion, when it is flushed with vigorous resolutions. The Scribe said unto Jesus, "I will follow thee whithersoever thou goest," Matth. 8:19. But when the temptation or trial comes, they fall down like the walls of Jericho; the fire-edge soon wears off the spirit that is not stayed on the Lord.

(3.) When he dares not trust to vows and engagements. Every gracious soul will give itself away to the Lord, but they will not trust to these bands, but to him to whom they are bound: Isa. 45:24, "Surely shall one say, In the Lord have I righteousness and strength." If men trust to their own vows, they will find them a sorry fence, that will go like Samson's withs when he heard the Philistines were upon him.

(4.) When he dares not trust to his own endeavours: Psalm 127:1, "Except the Lord build the house, they labour in vain that build it." A Christian must be as diligent and vigorous in his way of duty, as if he were to do all alone; but if he would see the success of these endeavours, he must look for it from another quarter, as if he had done nothing. If the saint will not learn this lesson otherwise, God will let him work on, till he work himself out of breath, and so lie down at the Lord's feet, as the church did: Isa. 26:8, "We have been with child, we have been in pain, we have, as it were, brought forth wind, we have not wrought any deliverance in the earth."

(5.) He dare not trust to the good frame he sometimes finds his spirit in. A good frame is a precious ointment to refresh the weary traveller, but is not a staff to lean upon, 1 Chron. 29:17, 18; it may be quickly lost, Psalm 106:13, "They soon forgot his works;" it is a tender bud of heaven that is easily nipped, as Peter at the voice of a maid. It is a heavenly fire that needs continual supply, or else it will go out; if the Spirit of God cease to pour in oil, that lamp will soon be extinguished.

(6.) He dare not trust to habitual grace. Paul had a good stock of it, but he durst not venture to live on it: Gal. 2:20, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me." The grace within the saints is a well, the streams of which are often dry, but to the grace without them in Christ; they can never come wrong, for it is an overflowing fountain. How quickly would the branch wither, if it were left to the sap within itself, but the sap in the stock keeps the branch green: "He that eateth me," saith Jesus, "even he shall live by me," John 6:7.

3. There is the weak soul turning to a strong God for strength, in the way of believing, 2 Chron. 20:12, "O our God! wilt thou not judge them? for we have no might against this great company that cometh against us, neither know we what to do; but our eyes are towards thee." When the strong man goes into himself, and musters up all the forces and powers of his soul, for the duty, or against the temptation, the weak man, that lies fair for strength, goes out of himself to muster up the forces of heaven by faith.—I may take up this in three things.

(1.) The weak man that becomes strong, truly believes that God has treasured up in Christ the strength and furniture of all the heirs of glory, for their work, 1 Cor. 1:30, "But of him are ye in Christ Jesus, who of God is made unto us wisdom and righteousness, and sanctification, and redemption." "And of his fulness have all we received, and grace for grace," John 1:16. Since Adam fell, he never trusted any of the saints with their own stock, but has made the Mediator the great Trustee of divine grace, that if they would be supplied, they must go to him for it.

(2.) Jesus Christ with all his salvation, being offered in the way of the everlasting covenant, the weak soul by faith lays hold on that covenant, and Christ therein, for sanctification, as well as justification. Thus the weak creature is joined to a strong God, the empty soul is joined to him in whom all fulness dwells; so that in this sense, though he have nothing, yet he possesseth all things, viz. in Christ his head; they are complete in him, Col. 2:10.

(3.) He believes the promises of the covenant, and, on the credit of them, ventures on duty against sin, and takes up the cross: 2 Chron. 14:11, "Help us, Lord, our God, for we rest on thee, and in thy name we go against this multitude." Though resolutions, engagements, and vows, be not to be trusted, yet a man may safely trust the promise; it is the blessed contrivance of the second covenant, that all our duties are there wrapt up in promises; and whenever we are called to do or suffer, the covenant has a promise of strength for it, and the Christian, sensible of his weakness, trusts it.—I am,

II. To confirm this point.—For this purpose, I offer these remarks.

1. The Christian, when he closeth his own eyes, sees best; when he trusts least to his own understanding, he is best directed, according to the promise: Prov. 3:5, 6, "Trust in the Lord with all thine heart, and lean not to thine understanding: in all thy ways acknowledge him, and he shall direct thy paths." Carnal wisdom is an ill judge betwixt sin and duty; and if men renounce it not, and singly give themselves up to the divine conduct, they will be ready to stumble at noon-day: 1 Cor. 3:20, "The Lord knoweth the thoughts of the wise, that they are vain." Lot lifted up his eyes, Abraham closed his, and left his choice to the Lord, Gen. 13:9, 10. This is the reason why godly simplicity oftentimes carries men well through, while carnal policy leads men into the ditch; and weak shrubs stand, while lofty cedars are blown over, that God may stain the pride of all glory.

2. When he ventures on the difficulties in the way of duty, not knowing how to remove them, he gets best through. This was the case with Abraham, when called to offer up his son, Gen. 22; but when he went down to Egypt, there was a difficulty in the way, which he would not leave to the Lord to remove, but fell on ways and means of his own, and came off shamefully, Gen. 22; over-fast, overloose in this respect, 1 Cor. 3:16, "For the wisdom of this world is foolishness with God, for it is written, He taketh the wise in their own craftiness." A little faith is more valuable than much carnal foresight. Leave difficulties in the way of duty on the Lord, if ever you would get safe through them: Psalm 37:5, "Commit thy way unto the Lord, trust also in him, and he shall bring it to pass."

3. The Christian soldier fights best when the violence of the enemy sets him to his knees. Paul experienced this, when he besought the Lord thrice, and got a gracious answer; and so he recommends it to others, 2 Cor. 12:8, "Praying always (says he) with all prayer," Eph. 6:18. It was in this last posture that Jacob got the notable victory, Gen. 32:24. Hence it is said of him, Hos. 12:4, "Yea, he had power over the angel and prevailed; he wept and made supplication unto him: he found him in Bethel, and there he spoke with us." Did temptations and troubles set us to our knees, the devil would be outshot. Did the threats of the enemies at this time, but cast professors out of their beds of sloth down to their knees, the Lord's work would quickly triumph over the enemies of it.

4. The lower the soul lies, it is the nearer the throne above: Isa. 57:15, "For thus saith the high and lofty One, that inhabiteth eternity, whose name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." A man will get a better view of the stars from the bottom of a deep pit than from the top of a mountain. The soul is never nearer the divine communications, than when shame and blushing make him stand affar off with the publican, smiting on his breast. The soul in that case will get the kindly invitation, "Come up hither;" when the self-conceited presumptuous sinner will hear, "Go down yonder."

5. The duty a Christian is called to, and sees himself most unable for, he performs best. Peter, when he thought himself well buckled for a confession for Christ, denied him at the voice of a silly maid; but when he had better learned the duty of self-denial, he boldly stood upon defence, Acts 4:13. A man had better be in the dark, than walk in the light of his own sparks. A Christian never goes so actively through a duty, as when he leaves his own furniture for it behind him, throws it down in point of confidence, and takes up the promise.

6. The temptation that to a man is most contemptible, is most dangerous: Prov. 28:14, "Happy is the man that feareth always; but he that hardeneth his heart, shall fall into mischief." Many times the devil's wounded men do more execution than his formidable army set in battle array. Lot kept his ground in Sodom, when among a company of incarnate devils, but fell foully when he thought himself in no hazard in the cave. If ye would stand, ye must never despise the meanest, nor think the greatest temptation insuperable. The meanest is too hard for you, the strongest too weak for the strength that you may have in your God.

7. The Christian that stands before the Lord with trembling legs, is the meetest to take up Christ's cross, and will bear it best. He that dare say least, is the man that will do most: Isa. 40:30, 31, "Even the youths shall faint and be weary, and the young men shall utterly fall; but they that wait upon the Lord, shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary, and they shall walk and not faint." He that ventures on the hour of trial, merely with a Roman courage or natural briskness of spirit, has but a weak reed to lean to. There is none more likely to be a disgrace to religion, than the presumptuous self-confident professor, that wants nothing to support the cause of God, in the time of trial, but only other professors' hearts like his heart. The best and surest backing Christ will have, will be from those that tremble when he shall roar like a lion, Hos. 11:10, see also Isa. 35:4–6.

8. The Lord's people thrive best, when they have nothing but from hand to mouth. The most enriching time they have, is when felt needs are always driving them to God's door, and making them hang on about his hand: Rom. 5:3, 4, "Knowing that tribulation worketh patience, and patience experience, and experience hope." The Christian that has most trials, has most experiences. Many battles afford variety of spoil to the Christian soldier; and a tract of smoothness in a man's lot, is ordinarily a dead time with the Christian, as to trading with heaven; he has not much outgiving, and has as little income. When David going against Goliath, got on Saul's armour and dress, 1 Sam. 17:38, he could not go with them; but when he had nothing but the staff, and the bag of stones out of the brook, he went freely, and succeeded.

As the fire burns most vigorously in a keen frost, so faith acts most vigorously when it has nothing to animate it but the naked word of promise. But when all is laid to a person's hand as they would wish, faith is so clogged that it cannot readily go with them.

SERMON XV

THE SAME SUBJECT CONTINUED

For when I am weak, then am I strong. - 2 COR. 12:10

WE now proceed,

III. To give some reasons of the doctrine, or shew, That when the Christian is weak, then he is strong; weak in his own eyes, strong in Christ.

Among other reasons which might be assigned, we shall mention the following.

I. Because he who is thus weak will not enter on difficulty but when he is called to it; and God's call to his people for any piece of work implies a promise of strength: Psalm 91:11, "For he shall give his angels charge over thee, to keep thee in all thy ways." Self-confidence is venturous, thinks nothing too high for the man. Hence, he does not stay till he be led, but runs into temptation; no wonder than he comes foul off, like Peter in the devil's ground, the high-priest's hall. But the first thing the weak man does, is to be sure of his call, knowing there can be no ground for confidence without it. And he will not be over soon satisfied with it, but ponders the path of his feet, Prov. 4:26.

2. He is driven out of himself to the Lord Christ, the fountain of strength: "Blessed is the man whose strength is in the Lord," says the Psalmist, Psalm 84:5, "I will go in the strength of the Lord God," Psalm 71:16. He leaves the rotten ground of self-confidence, and trusts in him that raiseth the dead, and calleth things that are not as though they were, and out of the mouths of babes perfects praise. The power of heaven is engaged in his favour; he believes, therefore is not left to be ashamed. This is a sure way for strength: for,

(1.) It lies on the honour of God, to strengthen the soul that depends upon him alone, according to his word, and that in point of his veracity; God's word of honour is good security; also in point of his goodness and gracious nature. Trust reposed in a generous man is a strong tie upon him in favour of the party trusting him. And I think there is much in that word, Jer. 39:18, "For I will surely deliver thee, because thou hast put thy trust in me, saith the Lord." Lot would rather that any evil that was to come should have fallen on himself and family, than on his guests; the reason is in these words: "For therefore came they under my roof," Gen. 19:8. Humanity teaches people to preserve the life of a litle bird, that flies into their bosom to be preserved from a ravenous bird. And they that take Ruth's way may be sure of the blessing she got: Ruth 2:12, "The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust."

(2.) Because it sweetly answers to the grand device of God touching the sanctification of sinners. For, (1.) The treasures of sanctifying grace are all laid up in Christ, "who of God is made unto us sanctification," 1 Cor. 1:30, and from him all gracious influences are to be derived: "Out of his fulness we are to receive, and grace for grace," John 1:16. Accordingly the sinner comes to him, as the famished Egyptians to Joseph. (2.) They are to be derived from him by faith according to our needs; this is the appointed mean for conveyance of grace and strength from Christ, Gal. 2:20. Accordingly the soul believes, that is, trusts in him for supply. Now, when the soul takes God's own way for strength, how can it miss it.

(3.) Because the glory of God's grace appears best in such a case. Thus it was with Paul, to whom God said, "My grace is sufficient for thee, for my strength is made perfect in weakness." When Christ cured the blind man, he anointed his eyes with clay. The grace of God works best alone; and therefore the Lord, to stain pride, and prevent men from sacrificing to their own net, brings them very low before he appears to work for them, that his work may be wonderful, Deut. 32:36.

Lastly, Because in that case the grand stop of divine communications is removed; the vessel is empty, and so the oil runs. Self-confidence is diametrically opposite to the grand device of sanctification revealed in the gospel. That a man should trust himself, was the fundamental maxim of the Pagan morality, but revealed religion plainly overturns it: Prov. 28:26, "He that trusteth in his own heart is a fool." It is practically set up in the hearts of all men by nature, but grace overturns it: Matth. 16:14, "If any man, (saith Jesus) will come after me, let him deny himself, and take up his cross, and follow me."

IV. I am now to make some practical improvement of this subject,

1st, In an use of information.

1. Learn, that they who were never carried off their own bottom for sanctification, have their religion yet to begin. It is a fundamental error in practice, for men to think, that though they need the righteousness of Christ for justification, yet they need but activity and diligence with their natural powers for holiness. This is as absurd, according to the scriptures, as to say the cripple needs but to ply his limbs, and so shall be cured. It is an evidence,—(1.) That thou hast never got a view of the corruption of nature, the plague of thine own heart; thy plague is in thy head—(2.) That thou hast never felt the need of Christ for all his salvation, yea, for the principal part of it, that is, sanctification, which is the great design of the whole mystery of the gospel of Christ. And,—(3.) Thai therefore self has yet Christ's room in thy heart. Thou actest from thyself, and consequently to thyself, and so art rejected of God in all that thou dost.

2. We are taught, that they make foul work, at communions who,

(1.) Bind themselves to the Lord for work, but lay not hold on the everlasting covenant for strength. I will not deny but the sacrament is a seal of our engagement to the Lord; but, according to the scripture, it is mainly a seal of God's full covenant to believers, as appears from the words of institution; and therefore I think the main work of a communion-occasion is that Christians receive a full Christ, lay hold of a full covenant, suited to all their needs, and be no more faithless, but believing. They mistake also,

(2.) Who come to that ordinance without a deep sense of their wants, weakness, and imperfections. They who would have any thing at Christ's door, should be very sensible of their rank poverty at home: Luke 1:53, "He hath filled the hungry with good things; and the rich he hath sent empty away." They should be capable to lay their fingers on their sores, and tell what aileth them—Those mistake also,

(3.) Who are at no pains to prepare for that ordinance, and to bring strength from heaven for the management of it: "Without me (says Jesus) ye can do nothing," John 15:5; if nothing, how will they of themselves manage such a great and solemn work? therefore they have much need of intercourse with heaven by faith and prayer.—Those err,

(4.) Who depend upon their own preparation. It is hard work to prepare the heart for a communion; but it is harder to be denied to it, and trust nothing to it when we have prepared. It is hard to be wrestling with an ill heart, till it be brought to some tolerable frame; but harder to trust all to free grace.

3. We may learn that none are so ready to be a prey to the devil as the presumptuous, self-confident sinner. This is a train which, when laid for a man, will quickly blow him up. The poor trembling saint will keep his feet, when such an one's bent bow will quickly break,—In a word, we may conclude,

4. That the best way to stand is to be much in the work of undermining our self-confidence, and razing the grounds of it, shoveling away the mire in which that flag grows; we would thus be brought into firm ground, and would grow up into Christ.—I now proceed to,

2dly, An use of comfort. This is comfortable to humble souls,

(1.) In the case of the church of God. This church is very weak at this day; she is weakened by mischiefs established by laws, by divisions, but above all, by the provocations of her members against the Lord; she is cast into a decay of true tenderness, and practical godliness; she is far gone on in it: she has many enemies powerful and subtile, and there are few to stand against them, a weak company, weak heads, hearts, and hands; never fewer, perhaps, of the nobles and gentry of Scotland to take her by the hand, than at this day. But it is very like she will be weaker yet, ere she recover strength, and many she trusts to now will leave her, that her army, like Gideon's, may be brought to a small remnant, ere the tents of Midian fall. But the farther the arm of flesh goes from the church of God, the nearer is the arm of God drawing to her.—There is comfort,

(2.) In your own case. It is no doubt the perplexing question of serious souls, How will I go cleanly through? Religion is no easy work at any time, but it is like to be harder than ordinary in our time. How will we get the Lord's way kept? Christ's cross borne? If we faint at little trials, what shall we do under greater ones? But remember, when you are weak, then are you strong.—I shall only add,

3dly, An use of exhortation. I exhort you to keep up a due sense of your own weakness, and trust for your through-bearing in the Lord.

(1.) Keep up a sense of the weakness of your heads, and lean not to your own understanding in the point of sin and duty; but be much hanging about the Lord's hand for light to clear your mind as to the way in which you are to walk.

(2.) Keep up a sense of the weakness of your hearts, and depend not upon your own strength for carrying you on in the way of duty when known, but go to the Lord for strength. In order to prevail with you, I mention the following motives:—

[1.] This is necessary, to evidence your sincerity in what you have been doing. You have been taking a guide, professing yourselves incapable to guide yourselves, and a supporter, because you are unable to support yourselves. Honour him, follow him, and depend upon him.

[2.] You will have need of strength; be sure you will be tried; public trials seem to be abiding us, private trials you may lay your account with particularly; Satan is most busy at such a time.

[3.] You will never get through in your own strength; you have no reason to trust to yourselves, whatever the present frame and purposes of your hearts be. For, 1st, Many sad instances have been of those who have got the slip of their own hearts, that thought they had as good reason to be confident as you, that they would never go back; witness Noah, Lot, David, Solomon, and Peter. 2dly, Many that pretend fair are real nothings. We have need the Lord would hold the glass before our eyes, that we may see ourselves, our state and frame. 3dly, The best have very deceitful hearts: Jer. 17:21, "The heart is deceitful above all things, and desperately wicked, who can know it?" And it is a general maxim, "He that trusteth in his own heart is a fool," Prov. 28:26. We are very much unacquainted with ourselves, with our own hearts, we know not what manner of spirits we are of, Luke 9:55. The root of wickedness lies within us.

Lastly, Keep up the sense of your weakness, and trust to the Lord alone, and you will be strengthened with all might, so that you can do all things through Christ that strengtheneth you, Phil. 4:13.

I shall offer some considerations to impress this on your spirits.

I. You will have need of strength, if you intend to reach heaven. Indeed, if you have taken your last sight of Immanuel's land, and have no mind for the Lord's work, but to turn your back on his way, and go with the stream, you may sit at your own ease, Satan will see to your swift progress, and will not leave you till he have you cast into the oven of God's wrath. But otherwise you must go against the stream, and you must have strength.

(1.) Strength for the duties of religion, and these are as large as the law, which is the rule of duty, and it is exceeding broad. Thou must now set thyself to internal and external obedience, thy duty to God and man; give the obedience of heart, lip, and life; thou must be universal in obedience, otherwise thou art hypocritical in it, and so rejected; thou must have an holy conversation; thine eye must ever be on the Lord, and his holy law; holiness must go through all your actions, your civil and natural actions. "Whether you eat or drink, or whatsoever you do, do all to the glory of God;" and surely for all this you need strength.

(2.) Strength for temptations. You must now resolve to enter the lists with a subtile devil, that has now more than five thousand years' experience in the art of tempting. How will you stand? With his agents in the world, he will fight against you with tongue, feet, and hands, and that too may be ere long; and your most dangerous enemy is within; you have innumerable tempters within you: Jam. 1:14, "Every man is tempted, when he is drawn away of his own lust, and enticed." There are many snares in the world, but none so dangerous as the corruption that is within each of our own hearts; this will ever be ready to break out, and embrace its friends whenever they come near.

(3.) Strength for the cross. Have you engaged with a crucified Christ? You must take up your cross, and bear it; and this will require strength, (1.) To bear your every day's cross. Go times as they will, you will find every day will have the evil thereof. (2.) Your holiday's cross, in the church's troubles: "Thou hast (says Jeremiah) called, as in a solemn day, my terrors round about," Lam. 2:22, and how heavy that may be, we know not; but if the devil's time be short, he will be sure to have great wrath. We have had a cheap religion of it for many years, and therefore it has got many customers: but if the after-reckoning were come, which seems to be making haste, it is to be feared that many of us will throw it down again, and say, We never intended to have it at that rate.

2. You have no strength in yourselves answerable to that work; and therefore, without doubt, you will never be able of yourselves for the least of it: 2 Cor. 3:5, "Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God." Two things evidence this.

(1.) Our stock of strength was spent ere ever it came to our hands. The first Adam got it, Eccl. 7:29. God hath made man upright, and he by falling left us without strength, Rom. 5:6. And thus the unregenerate world lies in wickedness, unable to recover themselves, but are held captive by Satan in chains of lusts, not to be broken by the power of nature.

(2.) Though, since Adam fell, God has given strength to his people, yet since that time God never trusted any mere man with his own stock of strength; but he has put a common stock of it into the hand of the Mediator, to be distributed by him according as the duties of his people require, and as they make application to him for it; and no man can come, saying with the younger brother, Luke 15:12, "Give me the portion of goods that falleth to me," intending to set up and stand by himself. But he must come to stay at home, and receive his daily provision at his Father's table, and out of his hand, according to his necessities. The believer, being first by faith united to Christ as the head of influences, wherein all fulness dwells, must depend on him as the members on the head, the branches on the stock, and by faith derive strength from him continually, which cannot be, but under this sense of weakness which we press upon you, John 1:51; 1 Cor. 1:30; John 6:57. Therefore, I say confidently, that, be ye saints or sinners, ye have nothing in you to trust for the work of religion, if it be not Christ in you; and, be your stock always what it will, it is a very weak one, and you must not trust to it.

Lastly, You will get enough of strength in Christ, if you take this way to it, living and going out of yourselves, under a sense of utter weakness, to the Lord Christ, as the head of strengthening influences. If you ask, What is that? I answer, It is the soul's discerning an utter inability in itself for any spiritually good action, but withal believing that God has treasured up sufficient strength in the Mediator, to be communicated to those that are his, and therefore embracing a full Christ for all, as held forth in the everlasting covenant; and then venturing on duties, watching against temptations, and taking up the cross, upon the faith and credit of the promises of the covenant, trusting that they shall be made out to him; which trust may be weaker or stronger, but according to the strength of it, so is the income of strength to the soul. In this way the weak go from strength to strength. Thus shall you be helped to go through the most difficult duties acceptably, though not perfectly, to stand against the strongest temptations, to mortify the most powerful lusts, and to bear the heaviest crosses. This has made Christians attain to an eminent pitch of holiness, joyfully to embrace a prison, banishment, a gibbet, a fire, and the most cruel torments enemies could invent. The more you are emptied of yourselves, placing confidence in the Lord, the more will you be strengthened with might in the inner man; and when you shall be perfectly unselfed, if we may so express ourselves, so that there shall be no more of it to marr the communication betwixt Christ and you, then you shall be perfectly holy, and set above the reach of all evil; but because we are not properly divested of self-confidence in this world, therefore we do not arrive here at perfect strength. But all the saints, however, will give their testimony, that "when they are weak, then they are strong."—Amen.

SERMON XVI

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